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Sera Beak: Red Hot and Holy, Part 2

Tami Simon speaks with Sera Beak, a Harvard-trained scholar of comparative world religions and a dynamic new voice in modern spirituality. Sera spent years traveling the world to study with Sufi dervishes, Tibetan monks, Indian yogis, mystics, shamans, and more. She is the author of The Red Book, and with Sounds True her new book is Red Hot and Holy: A Heretic’s Love Story. In the second part of a two-part interview, Tami speaks with Sera about her experiences with sacred touch, shadow work, the power of “cosmic family therapy” to heal the wounds of someone in a different lifetime, and the revelation of knowing deep in our being that we are beloved. (61 minutes)

A love we never outgrow

Let us hold all fathers in our hearts today, in gratitude for the gift of life they have given. Some of us are close with dad, some are not; some have very fond memories, some do not; some of us never really got to know that person we called “dad” and what really moved him, inspired him; what he really wanted and what his unique relationship was with the movement of love; or why he came here to this sacred human place. But the one thing we do know is that, just like us, dad only ever wanted to be happy, to be free from suffering, and was only able to use the tools he had been given to take the journey that was his. We may never understand the nature of dad’s journey, the unique pattern that unfolded as his life, somehow orchestrated in the stars, to unveil to him the mysteries of love.

Whether dad is still on this earth or the beloved has sent him elsewhere, it is possible for you to fully connect with him right here, right now, for he is alive inside every cell of your heart; no matter what has happened in the past, he has given you something important for your journey. May we honor dad on this day in all of his guises, in all of his forms – personal and transpersonal – and may we be guided by his wisdom qualities down that pathway that he and all beings have laid out for us.

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Sera Beak: Red Hot and Holy, Part 1

Tami Simon speaks with Sera Beak, a Harvard-trained scholar of comparative world religions and a dynamic new voice in modern spirituality. Sera spent years traveling the world to study with Sufi dervishes, Tibetan monks, Indian yogis, mystics, shamans, and more. She is the author of The Red Book, and her new book with Sounds True is Red Hot and Holy: A Heretic’s Love Story. In the first part of a two-part interview, Tami speaks with Sera about what she sees as the difference between spirit and soul, and what she learned during her own “red night of the soul.” She also speaks about the phenomenon of spiritual bypassing, and why she always sees the divine in shades of red. (60 minutes)

Self-care and selflessness: a contradiction?

In the research for the dissertation I’m writing on the ways in which spiritual belief and practice can serve a defensive function, I’ve come across the writings of Miles Neale, a Buddhist-oriented psychologist in New York City (who I ended up interviewing as part of the study). Miles recently sent me an article he just published which covers an important area in the ongoing dialogue between psychological/ therapeutic and contemplative approaches to health and well-being. One of the hot topics in contemporary psychospiritual inquiry has to do with the understanding of the “self,” i.e. its ontological status, what it is, how if at all it might be worked with, and how practitioners might be able to reconcile self-development/ self-love/ self-acceptance/ self-care with the contemplative discoveries of no-self, selflessness, shunyata, and so forth.

During our free video series on the Self-Acceptance Project, more than one participant asked, “So what is this ‘self’ that we’re accepting, anyway?” Or, in other words, how can we accept a self that isn’t actually there upon investigation? All fair questions, of course.

I’ll leave you with the first part of Miles’ paper below. If you find it interesting, you can head over to his website to download the entire piece, which I quite enjoyed. Or just go straight to Miles’ website and read the entire article.

Self-care and Selflessness: A Contradiction?

The nearly half century dialogue between Buddhism and Western psychology has created a potential forum for a mutually enriching exchange. It has also raised productive questions about the points of overlap and dissonance between the two traditions. One of the most apparent differences is in the way these disciplines relate to the self.  Psychotherapy emphasizes genuine care for the self and its feelings, needs and wounds, helps to restore a continuity in the sense of self when it begins to fragment and investigates how self-denial creates profound psychic disturbance and dysfunction in relationships.  Buddhist meditation establishes attentional equipoise, facilitates direct observation of the impermanent, insubstantial nature of the self and culminates in an intuitive insight of emptiness that ends the habits of self-reification and self-grasping at the root of suffering.

Is there a contradiction between the goals of self-care and selflessness, and what does each tradition stand to learn from the other’s approach?

“Spiritual bypassing”: spiritual practice as pain-avoidance 

Psychotherapy encourages meditators to take a more care-ful approach to their traumatic wounds rather than circumventing them.  I’ve frequently observed meditators devaluing their own personal traumas in pursuit of more exalted and seductive spiritual virtues like the bodhisattva ideal of saving others from suffering. Likewise, some yogis aim for mystical heights of ecstatic bliss hoping to transcend their ordinary human fragility, only to come crashing down to their painful reality once practice is over. This phenomenon of using spiritual tools and teachings to avoid psychological issues, traumatic wounds, and unmet developmental tasks occurs so frequently, that in the early 1980’s Dr. John Welwood coined the term “spiritual bypassing” to characterize this tendency. Frequent scandals involving so-called spiritual masters who have had inappropriate relations with their students as well as students who see little psychological progress after years of spiritual practice stand as testaments to the deleterious effects of neglecting basic human needs. Indeed it may be possible to have profound spiritual insights, and at the same time neglect other areas of our complex being – including emotional, psychological, interpersonal or somatic dimensions. If we don’t take all of these dimensions seriously and incorporate them into “the work” of human development – then the shadow-side of our split identity can reemerge outside of conscious awareness, when we least expect it and with painful consequences.

Common forms of spiritual bypassing

Spiritual bypassing occurs when we unconsciously attempt to avoid pain, shame and the unpleasant side of our humanity and can manifests in a myriad of ways. The most common forms I have observed in myself as well as in my clinical work with yogis and meditators include: when fear of rejection, fear of burdening others or conflict-avoidance masquerade as being easygoing, patient and accommodating; when co-dependency poses as care-giving and compassion; when guru-devotion leads to subservience and conceals unresolved childhood dynamics such as over-idealization or fear of reprisal; when the spiritual virtue of detachment is misunderstood as disinterest and one attempts to avoid pain by disconnecting from feelings and relationships; when spiritual success and accomplishment end up reinforcing narcissism and the very inflated self-images they were designed to see through; when ultimate truths such as selflessness and emptiness are misunderstood and privileged over relative truths and one consequently falls into the nihilistic extreme of self-denial or apathy. All of these examples share one thing in common; they are unconscious adaptations of pain-avoidance concealed in the fabric of spiritual practice.  Without a skilled objective observer such as a therapist or teacher to alert us, we can miss our unconscious attempts at bypassing, just as we do the blindspot in a rearview mirror.

Read the rest of this article now

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The Self-Acceptance Project… wrap-up with Tami S...

I loved hosting The Self-Acceptance Project, a free 23-part online video series in which I interview leading spiritual teachers, psychologists, writers and researchers about how to be kind and compassionate towards ourselves in any and every situation. I learned so much from hosting this series that I even created a final wrap-up video in which I share the seven key insights that were true “take-aways” for me. If you are interested, you can watch the video here. 

One of the most important lessons that I learned from the series was how important it is to TURN TOWARDS difficult emotional experiences instead of our habitual response of turning away (turning to distraction or food or our iphone or other ways we self-medicate and try to numb ourselves). This is a teaching that I hear so often in Sounds True recordings and books (and as an aside, there are a number of self-acceptance themed titles and programs on sale this week – visit our self-acceptance tools and teachings page).

What I find so interesting is how I continually need to be reminded to turn towards difficult feelings. It is such a natural tendency to try escape feeling terrible! Sounds True author Bruce Tift (who along with 22 other Sounds True authors is featured as part of the Self-Acceptance series) said that the reason for this is that it is actually COUNTER-INSTINCTUAL to turn towards what is difficult. Our natural animal instinct is to avoid pain, which of course makes a lot of sense. But if we are to be intimate with our emotions and therefore intimate with ourselves and intimate with the flow of life, we need to make the counter-instinctual move and turn towards what we are feeling, even if it is difficult and painful.

Okay, so let’s say we accept this basic premise. How do we do it? Many of the authors in the self-acceptance series offered the same advice, first become aware of what’s happening (for example, I am mindlessly surfing on the web but what is really going on inside me is that I feel a terrible ache in my stomach). The next step is to stay with the experience of the uncomfortable sensations. This can sometimes feel like staying with a fire that is burning on the inside. I love the phrase Bruce Tift uses for this – embodied vulnerability. We actually stay with the uncomfortable sensations and soften to the experience. When we do this, we are beginning to accept every emotional experience as part of the flow of life.

In the final episode of the self-acceptance series, I asked Sounds True listeners to write to me at acceptance@soundstrue.com about the main lessons they learned from the series. To date, I have received dozens and dozens of letters about how life-changing the program has been for people. One of the main themes I have heard is how NORMALIZING it has been to hear renowned spiritual teachers and esteemed psychologists talk about their own struggles with self-acceptance (of course, I got personal in the interviews because that’s where so much of the action and learning comes from). Seeing the universality of the challenge helped people to be kinder to themselves. Yes, we can release ourselves from being hard on ourselves about being hard on ourselves!

As I said, I loved hosting this free series, and I encourage you to check it out.

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Washed out by grace…

We can be so hard on ourselves in so many ways: why did I choose the same kind of partner yet again, why am I not able to find more meaningful work, why am I acting just like my mother/ father, why have I not become awakened yet, why am I not truly loveable by another. Recent research and clinical reports in the fields of attachment and interpersonal neurobiology have shown us that the way we’ve come to see ourselves, others, and relationships was formed in the extended nervous system prior to the acquisition of language. As little ones, we lived in a non-verbal world, shaping our models of self and other according to our deeply wired need to survive, to receive love, and to be mirrored empathically.

Fortunately, the realities of neuroplasticity have shown that it is possible to reorganize the way we see ourselves, conceive of this sacred reality, and interact in close relationships. By some unknown grace, it seems that we are wired for love; somehow we are supported by the unseen world to allow love to restructure our lives. While this journey is simple, we know it is not easy. We sense that it demands everything – and this can be scary. But through compassionate self-inquiry, authentic contemplative practice, somatically-alive psychotherapy, and especially through that ever-fiery crucible that is attuned, intimate relationship, the opportunity is there to give ourselves fully to this life and to receive the fruits of a wide open heart, a body and senses that are an offering of love, and an the clear wisdom of an intuitively-guided mind.

It does seem that one thing is required though, and that is tremendous kindness to ourselves – an unconditional friendliness to who and what we are, and a deep respect for the journey from fear to love, for it requires everything we have – and more. Let us nurture and hold ourselves in kindness today, and to appreciate the difficulties and challenges in living a life beyond belief. Let us set aside the spiritual superego, our desperate need to be something other than what we are, and to allow the grace that is always and already here to wash down throughout this sacred body, pouring through these precious senses. And let us behold the miracle of this life as it is, seeing how lucky most of us truly are, and how we could only ever be in the exact right place, to take the perfectly-designed next step into love.

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