SPIRITUAL LEADERSHIP AND FOLLOWERSHIP IN TIMES OF TRANSFORMATIONAL CHANGE – PART 2

“Don’t judge Religious Science by Religious Scientists.”

~ (the late) Rev. Dr. William Taliaferro

If you read Part 1 (LINK) of this series, and the two recent posts from Harvey Bishop’s Blog, entitled “Don’t Look Behind the Curtain,” (LINK to Part 1) (LINK to Part 2), you know that these series were initiated based on how some Centers for Spiritual Living (CSL) spiritual leaders have treated practitioners who were unwilling or unable to meet requirements set for them, usually about financial giving. If you have not already, you might want to catch up on those posts before you continue.

While Bishop has focused on the treatment of some practitioners using unskillful, even shaming leadership tactics, my focus as also included the aspect of good followership – the accountability of members of a spiritual community, particularly people in positions such as staff ministers or practitioners to both the leadership and the community as a whole. I see followership not in any diminished sense, but in the realization that every organization needs both leaders and followers who are as healthy and accountable as possible. In CSL, staff ministers and practitioners are actually in both roles, serving in followership to the spiritual leader(s) and in secondary leadership to the membership.

 

I have also focused in Part 1 of this series on issues that so many bring into their roles – psychological and/or emotional issues from earlier in life, issues which have not been resolved and which affect current thinking and behaviors. When we have unresolved issues, we are often incapable of being our best, particularly when we feel under pressure or in fear. This might show up as taking an unskillful approach when confronting a practitioner about being out of integrity with some agreement (financial or otherwise). It might equally show up as feeling a burning sense of shame when reminded by the spiritual leader that one is out of integrity with an agreed upon expectation, even when that reminder is skillfully expressed in an appropriate manner.

Naturally, the higher the position of authority one has, the more accountable one is for one’s behaviors. But we are all accountable for our own behaviors, are we not? Now, I am in no way saying that the stories shared in Bishop’s blog are inaccurate. As described, they reflect a failure of appropriate leadership at a minimum. They seem to illustrate a lack of emotional intelligence, which almost always results in failed interpersonal communications.

 

But I wonder.

I wonder how many of those practitioners approached the spiritual leader(s) of their community and shared that they would be unable to meet the expected level of giving? Or did they leave it for someone else to discover? I wonder whether the spiritual leaders communicated the policy regarding giving to the practitioners AND had they created an atmosphere in which it felt safe for practitioners to let the leaders know if and when they were unable (or unwilling) to meet the expectations in the policy?

In my time as a spiritual leader, we usually had giving expectations which were both clear and flexible; and I had situations where practitioners or others on the leadership team did not meet the expectations. Some told me about it as it unfolded, others did not. While I can understand their embarrassment, I cannot approve of their lack of accountability in not approaching me for that conversation when I had encouraged them to do just that. Of course, their lack of accountability did not give me permission to be unskillful or to shame them – it also did not give me permission to ignore the problem.

Perhaps we are talking about two different things here (although they are often intertwined). One is how often those of us in spiritual leadership fail to be the best version of ourselves when we feel pressured (and how easy it can be for us to feel pressured); indeed, how many in spiritual leadership lack necessary temperament and competencies for their positions. The second thing is the too-frequent breakdown of an atmosphere of accountability and support among the leadership teams of our spiritual communities, usually due to failure to address issues proactively.

So-What-Am-I-Supposed-to-Do-HEADER

AND: what are WE supposed to do?

“Not responding is a response –

we are equally responsible for what we don’t do.”

~ Jonathan Safran Foer

Deep-seated personal issues on which we have not done deep spiritual work are unlikely to be resolved until we engage with that work; this is true for both leaders and followers. However, there are some things that leaders can initiate to create an environment of trust, safety, and accountability.

  1. Have you explored the pros and cons of having required giving expectations? Why or why not? What are the costs and benefits, both financially and to the culture of the spiritual community? What does having such a policy say about prosperity consciousness (or lack thereof)? And if you have such a policy, how and when is it communicated? Is it written into bylaws or policy manuals? If not, why not?

  2. Leaders should promote the overall mental and spiritual health of the leadership team and the spiritual community. Have the conversation often: state expectations clearly (put them in writing where appropriate); speak about openness and accountability; create space for people to share what is bothering them – either in groups or one-on-one. Make it safe to have personal problems or concerns about policies. Do this with your board and your ministerial/practitioner teams regularly.

  3. Ask people how things are going and do so when there is the opportunity to respond truthfully – not during fellowship time or in other inappropriate situations.

  4. Leaders – show your own vulnerability from time to time. This is healthy. It can, however, become unhealthy if it becomes your default way of being. If you are a leader, you have the accountability to lead and to set an example of integrity and compassion. Finding the proper balance is a sign of emotional intelligence.

  5. Followers – you can best support your leaders by being honest and open with them. Being an accountable follower means that you are supportive, but not in lockstep with the leader(s). It does not mean always getting your way or never disagreeing, but it may mean supporting an approved policy with which you do not agree. If leaders are not open to hearing you, or if they are toxic (LINK), you must protect yourself; do not remain in an unhealthy situation – if you can’t influence it in a positive direction and it is toxic, your best option may be to leave.

  6. If there are ethical violations occurring, use the ethics process. Ethical standards and procedures for Centers for Spiritual Living are described in Section 7.1 & 7.2 of the Policies and Procedures Manual. It is advisable to review this before making a formal complaint if you are a minister or practitioner. If you are not, you probably do not have easy access to that document. The contact information for ethics complaints is below. I am sure that Unity has a similar set of policies and procedures.

Centers for Spiritual Living
Rev. Barbara Bue, Licensing and Credentialing Manager
Email: bbue@CSL.org Phone:  +1 (720) 279-1634
573 Park Point Drive Golden, CO 80401, USA

These are particularly challenging times for leaders of all kinds. We are facing tectonic shifts in cultural evolution and issues such as the worsening climate crisis, among many others. As Nora Bateson has written:

“Whatever leadership used to be — it used to be. Now, it has to be something different. Now, we all have to be more than we were. The kind of leadership that I want to explore may not be identifiable as leadership at all.  I am interested in a kind of mutually alert care and attention to the well-being of all people and ecological systems. This kind of leadership cannot be found in individuals, but rather between them. It cannot be found in organizations, nations, religions or institutions, but rather between them. I have called it Liminal Leadership to highlight the relational characteristics.”

~ Nora Bateson

 

I think it is obvious that leaders facing these kinds of transformational challenges which affect the very nature of leadership itself must improve their ability to have positive interpersonal relationships with everyone, especially those in their inner circles. New Thought Organizations can only do so much for spiritual leaders in this regard – perhaps better psychological testing at entry level and better support for those in service, but spiritual leaders have to be open to such interventions, and that has too often not been the case. Additionally, no one wants a heavy-handed organization intervening too often. Most issues are best resolved at the local community level – and taking personal accountability is a significant and necessary first step.

The organizations do need to improve their ability and knowledge to develop and support healthy and competent spiritual leaders – focusing on emotional and spiritual intelligence as understood today would be a good start. Many issues within a spiritual community do not rise to the level of ethics violations but are extremely destructive. Blaming the larger organization usually misses the point – accountability lies with each of us to be in the highest and best integrity in our roles, regardless of the behaviors of others.

There may be more to come on this topic but let me close this post with a quote from a distinguished citizen of my new hometown, Lyon, France. I think that Ernest Holmes would agree.

“You must begin by assuming responsibility. And you alone are responsible for every moment of your life, for every one of your acts.”

~ Antoine de Saint-Exupéry

As always, your comments are welcomed!

Copyright 2019 – Jim Lockard

 

 

SPIRITUAL LEADERSHIP AND FOLLOWERSHIP IN TIMES OF TRANSFORMATIONAL CHANGE – PART 1

“Contradictions, whether personal or social, that could once remain hidden are coming unstoppably to light. It is getting harder to uphold a divided self….The trend toward transparency that is happening on the systems level is also happening in our personal relationships and within ourselves. Invisible inconsistencies, hiding, pretense, and self-deception show themselves as the light of attention turns inward….The exposure and clearing of hidden contradictions brings us to a higher degree of integrity, and frees up prodigious amounts of energy that had been consumed in the maintenance of illusions. What will our society be capable of, when we are no longer wallowing in pretense?”

~ Charles Eisenstein

A blog post by Harv Bishop (LINK) this week brought up a very significant question about leadership and shadow in New Thought organizations and spiritual communities. The Eisenstein quote above came to mind as I thought about the dynamics of the question – it is ultimately one of integrity.

The topic of the post is about how some practitioners (trained spiritual prayer partners) in Centers for Spiritual Living (CSL) spiritual communities have become alienated due to rigid requirements about financial support to their spiritual community and unfeeling/unskilled leaders essentially failing to see their humanity.

I believe that the issue goes much deeper and has a number of “tentacles” – some organizational and some psychological – which have led to this moment when this issue is being addressed out loud (at least in the blogosphere and on some social media). This is more complex than it might seem at first glance, both for leadership and for followership. Let’s examine a couple here.

One organizational issue is the structure of the Practitioner system in Centers for Spiritual Living. Bishop writes, “These highly trained professionals pray for and help people change their thinking. They can be thought of as the special forces of the New Thought movement. Practitioners serve as prayer volunteers within churches and do not receive a salary from their sponsoring churches. They can charge clients for their services if they start a private spiritual counseling practice. Becoming a practitioner is also a first step to ministerial studies.” To become a licensed practitioner takes about 4 years of study with testing along the way. Once licensed, there are requirements for ongoing education, etc. Practitioners serve “at the pleasure” of the spiritual leader of a spiritual community.

Holmes - Young

Dr. Ernest Holmes

The original idea of Ernest Holmes in the 1920’s was to teach and license practitioners who would go into private practice, generally following the successful model of Christian Science at the time (Holmes studied Christian Science briefly). This was before the idea of churches or spiritual communities had been introduced into Religious Science (Now CSL). The 6-week course at the Institute in Los Angeles resulted in a license to be a Practitioner of Religious Science and do Spiritual Mind Treatment for clients.

Well, so far so good. However, it was soon learned that some of the folks who became licensed were doing all kinds of things under their license which were not at all related to being a Practitioner of Religious Science. No need to go into detail, but the Institute and Dr. Holmes came to see that they could not enforce policies on these independent actors. So, after grappling with a number of alternatives, it was reluctantly decided to start churches with ministers to whom the practitioners would be assigned. The ministers would oversee the practitioners, who were still thought to be professionals who would earn their main living from being a practitioner.

Jump ahead nine decades, and we have thousands of practitioners around the globe, with perhaps a small handful (if any) making a living from their efforts; most practitioners today barely make enough to cover their license renewal fee, if we are to be candid. An increasing number do not charge for their services at all.

The organizational issue is that the practitioner program as it operates today is very different than the Founder’s vision, yet the basic structure and expectations have changed very little since 1930. The only significant change is that the 6 week program has been expanded to at least 4 years. Spiritual leaders feel compelled to perpetuate the idea of the Founder, at least to a degree, and thus find themselves in a very difficult position in terms of setting expectations. So, a major issue involved in Harv’s post is this:

CSL is perpetuating an obsolete model with expectations based on past practices which do not reflect how the modern practitioner functions.

“For us to remain relevant and contemporary we will have to slay some sacred cows.”

~ Edward Viljoen

While organizational and structural issues such as this put leaders and followers at a disadvantage, we are each accountable for our own responses to conditions. If I am approached by my spiritual leader and questioned about my financial giving (assuming there has been an agreement regarding expectations in advance), and I feel shamed because my current conditions include insufficient funds to keep my agreement, then is the spiritual leader the cause of my feelings? Even if the spiritual leader is unskilled at having a compassionate conversation, am I not accountable for my emotional reactions? And if I would respond to such a question with a feeling of shame, does that mean that it never should have been asked? I am wondering about the desirability of having developed a sense of spiritual grit or resilience – is that not something one might expect of a practitioner after all of their study and practice? One quality of good followership is personal accountability, another is emotional intelligence, both are tied to integrity.

This is not to say that the leader(s) have no accountability, of course they do – but it comes down to a very basic issue – am I my own authority? Is it reasonable for others to expect me to meet my obligations or, if I am unable to do so, to reach out and have the necessary conversations with those who are counting on me? If the answer is no, where does that leave us?

“We either make ourselves miserable or we make ourselves strong. The amount of work is the same.”

~ Carlos Castaneda

That first “tentacle” is unique to CSL, as is the practitioner program they utilize (although other organizations may have similar issues structurally). The second tentacle is more general and has to do with the underlying psychological factors which affect us all, particularly in relation to how leaders lead and how followers follow.

“A leader is a person who has an unusual degree of power to create the conditions under which other people must live and move and have their being, conditions that can be either as illuminating as heaven or as shadowy as hell. A leader must take special responsibility for what’s going on inside his or her own self, inside his or her consciousness, lest the act of leadership create more harm than good.”

~ Parker Palmer,

quoted in CREATING THE BELOVED COMMUNITY by Jim Lockard

No organizational system can fully overcome psychological (mental and emotional) issues. This is why employees and especially leaders are often subjected to psychological screening and developmental training over time. We all bring our unresolved childhood issues with us into the workplace, into our spiritual community, and elsewhere. We then project them onto others, unconsciously seeking healing through the process of mirroring and modeling. When we remain unaware of this process and its dynamics, we generally do not heal; we perpetuate the dysfunctions of ourselves and others within the group. We cannot be in integrity with our true selves because we have created barriers to that very connection,.

“Our unwillingness to see our own faults and the projection of them onto others is the source of most quarrels, and the strongest guarantee that injustice, animosity, and persecution will not easily die out.”

~ C.G. Jung, Depth Psychology and Self-Knowledge

The difference between the workplace and spiritual community is that we should be able to expect the latter to be a place where compassion and healing are prized and available. But as humans insufficiently aware of our own unresolved issues, we are limited in our capacities to express these positive qualities. When someone’s behavior strays too close to one of my shadow (repressed) issues, I will lash out in some fashion – perhaps by invoking my “authority” as spiritual leader or by relying on the most rigid interpretation of rules and policies as a means of protecting myself from being too vulnerable in that moment. And, it is likely that the practitioner, or staff member, or congregant with whom I am engaged will be doing their version of the same thing. The results of such dynamics often include shame, guilt, frustration, anger, etc. But that is not the end – then the blaming has to start, finding a scapegoat (the individual, the organization, the teaching) and having that repetitive inner dialogue about how I have been harmed through no fault of my own, and so on. This may lead to triangulation, gossip, withholding of presence and support, and the like. Sound familiar?

“The effect of projection is to isolate the subject from his environment, since instead of a real relation to it there is now only an illusory one.”

~ C.G. Jung, CW 9ii

“It is much easier to deny, blame others, project elsewhere, or bury it and just keep on rolling.”

~ James Hollis, Jungian analyst

On top of all of this, what it means to be in spiritual leadership has changed since the time of the Founder; indeed, it has changed since this 21st Century began and continues to evolve. Mew Thought spiritual organizations, like most others, have not been sufficiently responsive to these evolutionary processes to substantially uplevel how leaders are trained (much less to have effective and coherent programs to re-train leaders already in the system). We will muddle along, doing our best (which is often enough in the moment, but generally insufficient for the transformational times we are in), making our mistakes and hopefully learning from them. The reality of massive tectonic cultural and whole-system changes – cultural evolution (LINK), climate disruption, political unrest, economic unfairness and uncertainty, massive human resettlement, global health issues – means that we have to develop different ways of leading, new models of ministry, new healing modalities, understanding living systems (LINK), and more. And, we have to be as graceful and compassionate as possible in the face of these challenges and the inner transformations they demand of us.

As I reach this point, I realize that there will have to be a Part 2 to this post – Part 1 describes that it’s raining, so Part 2 will be necessary to try and explain how to build an ark. There may be more after that – it is a rich vein of leadership awareness we are opening. I hope that this adds to the important conversation which Harv Bishop has started.

 “Mistakes are not just opportunities for learning; they are, in an important sense, the only opportunity for learning or making something truly new. Before there can be learning, there must be learners. There are only two non-miraculous ways for learners to come into existence: they must either evolve or be designed and built by learners that evolved. Biological evolution proceeds by a grand, inexorable process of trial and error — and without the errors the trials wouldn’t accomplish anything.”

 ~ Daniel C. Dennett, Intuition Pumps and Other Tools for Thinking

 

As always, your comments are welcomed!

 

Copyright 2019 – Jim Lockard

My book speaks to this topic – a great gift for your spiritual leader and for yourself!

JOSEPH CAMPBELL – THE HERO’S JOURNEY, PART 2 – THE INITIATION

 ‎”I asked myself, ‘What is the myth you are living?’ and found that I did not know. So… I took it upon myself to get to know ‘my’ myth and regarded this as the task of tasks…I simply had to know what unconscious or preconscious myth was forming me.”

~ C.G. Jung

 Here, Carl Jung writes about entering the Hero’s Journey voluntarily, answering The Call (LINK to Part 1) as a choice. That is often the way it happens, and once the call is answered affirmatively (or there is no choice but to continue), we cross the barrier between what is known and what is unknown. This second leg of the Hero’s Journey is often called The Initiation, or the place of challenges and temptations.

Heroes Journey Graphic

“Once having traversed the threshold, the hero moves in a dream landscape of curiously fluid, ambiguous forms, where he/she must survive a succession of trials. This is a favorite phase of the myth-adventure. It has produced a world literature of miraculous tests and ordeals. The hero is covertly aided by the advice, amulets, and secret agents of the supernatural helper whom he/she met before his entrance into this region. Or it may be that he/she here discovers for the first time that there is a benign power everywhere supporting him/her in this superhuman passage.”

~ Joseph Campbell, The Hero With A Thousand Faces

Here, after crossing the threshold, we are in the unknown, within and without. We must find our way in unfamiliar territory – think of the recruit entering boot camp or the student entering the university for the first time; the young person who has just come out regarding sexual identity; the pilgrim entering the first day of the pilgrimage. We will meet guides, some of them positive, some negative and we must learn to make our way forward. We will be tempted to go back to our comfort zone, tempted to take side journeys off of our pathway, and tempted to lose ourselves to various distractions and addictions.

Indeed, we must find our way forward by developing our inner wisdom and strength to stay true to our journey. We must discern how we are being guided and resist the temptations to give up or to sidestep the process. We must identify our teachers as such and learn whether they are positive or negative examples.

“The journey of the hero is about the courage to seek the depths; the image of creative rebirth; the eternal cycle of change within us; the uncanny discovery that the seeker is the mystery which the seeker seeks to know. The hero journey is a symbol that binds, in the original sense of the word, two distant ideas, the spiritual quest of the ancients with the modern search for identity, always the one, shape-shifting yet marvelously constant story that we find.” 

~ Phil Cousineau

 

Both Jesus and Buddha have stories of initiation – Jesus goes into the desert and is tempted by Satan with super powers and earthly delights; Buddha is tempted with pleasures of the sensual self – of fear and desire. Neither succumb to the temptations. They continue their journeys as examples of the courage it takes to stay true. An initiation is a rite of passage from one stage of consciousness to another. Without this passage, we remain immature and we are not up to the increasing demands of life; life expects us to mature, to grow. When we do not, we suffer personally, and we are diminished in our abilities to express our inner gifts to the world. Most of the traditional rites of initiation are gone or have become very tepid, offering no real challenge to transformation.

“The hero journey is one of the universal patterns through which that radiance shows brightly. What I think is that a good life is one hero journey after another. Over and over again, you are called to the realm of adventure, you are called to new horizons. Each time, there is the same problem: do I dare? And then if you do dare, the dangers are there, and the help also, and the fulfillment or the fiasco. There’s always the possibility of a fiasco.
But there’s also the possibility of bliss.”

~ Joseph Campbell, Pathways to Bliss

When we leave the known and cross the barrier into the unknown, we have to develop our inner wisdom to recognize what in the outer environment can help us. We must learn the lessons, positive and negative, on the journey so that we can put ourselves into position for the great challenge ahead of us. Often, on our Hero’s Journey we meet people who are corrupt in some way. False leaders, spiritual and secular abound, however, each has something to teach us about ourselves. Our lessons may include experience such as betrayal, illness, and being victimized. We may go through a series of negative relationships as we try to find our authentic center and realize that we bring something valuable to others and deserve value in return. But we will also encounter positive teachers who encourage and support us. The Hero’s Journey is always a process of loss and gain, of release and acceptance.

 

‎”I have treated many hundreds of patients. Among those in the second half of life – that is to say, over 35 – there has not been one whose problem in the last resort was not that of finding a religious (spiritual) outlook on life.”

~ C.G. Jung

Jung’s reference is to those who have failed to heed The Call or who have failed to learn the lessons of Initiation on their Hero’s Journeys. Sometimes, the hero is called to perform a deed, but more often the journey is about spiritual development. We seek to find our way through the Initiation phase by learning to relate properly to our teachers and guides. Perhaps along the way we learn when to trust and when to be wary; when to surrender and when to resist the urge to give up; how to read people better to see what people are really saying to us. It is important that one not turn back here. The purpose of the Initiation phase is to prepare us for the great quest or challenge that is coming – the finding of the jewel of inner consciousness which is the heart of the Hero’s Journey. I will cover that in Part 3 of this series.

 “There is a certain typical hero sequence of actions, which can be detected in stories from all over the world, and from many, many periods of history. And I think it’s essentially, you might say, the one deed done by many, many different people. There are two types of deed. One is the physical deed; the hero who has performed a war act or a physical act of heroism. Saving a life, that’s a hero act. Giving himself, sacrificing himself to another. And the other kind is the spiritual hero, who has learned or found a mode of experiencing the supernormal range of human spiritual life and has then come back and communicated it. It’s a cycle. It’s a going and a return that the hero cycle represents.”

~ Joseph Campbell

 As always, your comments are appreciated below – feel free to share this post with others and, if you are so inclined, Follow this blog by entering your email in the Follow section.

 Copyright – Jim Lockard 2019

 

THE CHALLENGE OF DEVELOPING A MORE DIVERSE & INCLUSIVE SPIRITUAL COMMUNITY, PART 3

“There is almost a sensual longing for communion with others who have a large vision. The immense fulfillment of the friendship between those engaged in furthering the evolution of consciousness has a quality impossible to describe.”

~ Pierre Teilhard de Chardin

In Parts 1 & 2 (LINK) (LINK), we explored the overall idea of diversity and inclusion and a macro view, the larger cultural patterns which got us where we are and which we must recognize if we are to be effective in expanding diversity and bringing inclusion to our New Thought spiritual communities. In Part 3, I explore how the culture and values of the local spiritual community affects these efforts.

Cartoon - Diversity - my-kinda-church_2

The culture of the spiritual community is perhaps the most critical element because it determines every aspect of the behaviors and expectations of its members. Whether or not a spiritual community is even open to greater diversity is determined by its culture. Think of the group culture as a combination of the individual belief systems present and the historically encultured traditions and values of the spiritual community. This embodied culture is what greets the newcomer and lets the long-time member recognize the community even though there has been a lot of turnover in membership. This culture is both conscious and unconscious; it is somewhat fluid but also generally stable in nature. New members are taught about the culture informally and perhaps formally in New Member Classes.

One thing which is evident by looking at most New Thought spiritual communities – the local cultures tend to lead to little or no diversity in terms of race, ethnicity, LGBTQIA+, and even age. The fact that this is the reality means that the culture, most likely unconsciously, has simply continued to support a cultural belief in sameness. While me must consider macro and demographic factors as noted in Part 2 (LINK) of this series, it is very likely that any desire for diversity has not been matched by a change in the cultural consciousness.

Cartoon - Church Diversity

As we will see in Part 4 with individual consciousness, group cultures benefit by having a strong conscious awareness of what the culture consists of. Otherwise, people may feel unwelcome at the same time that community members are trying to welcome them. A newcomer’s experience of a spiritual community will be a combination of her experience of the collective culture as expressed AND the individuals she encounters who express their own consciousness, some of which will reflect the collective culture and some of which may not.

Some things to consider: Is there a strong inner circle in your spiritual community who create barriers to “outsiders”? Are the social functions geared toward one particular group? What about age-consciousness in your community? Are young people respected for what they think or treated like children? Are LGBTQIA+ or cis-gendered people made to feel like outsiders? Does the spiritual leader show preferences in terms of which social activities are attended and which affinity groups are visited? Are there efforts to have diversity on the platform and on important committees in the spiritual community?

I was once a spiritual leader of a center in a rather wealthy area. I met a man socially and after we had a discussion on spirituality, invited him to attend one Sunday. He did. I entered the auditorium that next Sunday and saw him sitting in a seat next to a woman, a long-time member of the community, who had her arm around him and told me, “Don’t worry, I’ll take care of this one!” Needless to say, we never saw him again at our center. The woman, who understood what should be done to make people feel welcomed, ignored that understanding for some reason. So, in that case, while the collective culture may have been a good fit for the man, at least one individual he encountered led him to decide to avoid our spiritual community from that point forward.

 

These kinds of individual incidents will happen under the best circumstances, but hopefully, they become teachable moments for leadership. The path to greater diversity and inclusion can be a long one for some communities. There must be both an openness to the idea and follow-through with cultural changes, which can and do take time.

“We are not summoned to perfection; that is the realm of the gods; we are summoned to mindfulness, to such fields of divine reference with sensitivity, respect, and humility.”

~ James Hollis, Jungian analyst,

Finding Meaning in the Second Half of Life

Being mindful of creating sacred space in spiritual community should be at the top of the list for spiritual leadership in establishing the atmosphere in which people show up and are welcomed. While we can never do this perfectly, a regular reinforcement of the principles of mindful community should be expressed and exemplified by spiritual leadership, both ministers and lay leaders. Otherwise, the community becomes more of a social club with all of the unconscious aspects and biases of that kind of life. Conscious awareness of the sacred nature of the spiritual community, its activities, and of service in that community are essential. Sacred service, rather than volunteering, should be the norm, and sacred service implies that service is a spiritual practice.

No matter how well-meaning we may be, we bring our biases to spiritual community. Unconscious attitudes have a way of showing up and all too frequently, can lead to those who would bring diversity to a spiritual community feeling diminished or separated from the group. I had a young adult tell me once that he no longer attended the New Thought center he loved because older people treated him like their grandson, even pinching his cheek (!) – he was nearly 30 years old. I am certain that that act was both well-meaning and unconscious – and it drove him away. When we unconsciously project our own needs onto others, we do not see them for who they are, rather for who we need or want them to be. This will be described in greater depth in Part 4.

“Diversity may be the hardest thing for a society to live with, and perhaps the most dangerous thing for a society to be without.”

~ William Sloan Coffin, Jr.

 

“Our unwillingness to see our own faults and the projection of them onto others is the source of most quarrels, and the strongest guarantee that injustice, animosity, and persecution will not easily die out.”

~ C.G. Jung, “Depth Psychology and Self-Knowledge”

 We learn in New Thought that nothing changes on the outside until something changes on the inside. The idea that a spiritual community which is lacking in diversity can simply announce that it is open and welcoming and that diversity will manifest is contrary to the principles of New Thought. For an outer change to manifest, an inner change must occur. If diversity is not present, and could be present, then a change in consciousness which removes the invisible barrier to the new manifestation must occur.

diversity

The work of creating a meaningful invitation to diversity is difficult and can be painful. Confronting one’s biases always is. And it is only the first step, for when diverse people start showing up, how will they be included? Tokenism serves no one. Forced inclusion may be necessary at first, however, that is a sign that deeper spiritual work is needed. The culture of the spiritual community must be genuinely open to the work necessary to make this shift from the limited past to a more open future. There is one level of collective culture which may be open to diversity, but a higher level of openness may be needed to establish true inclusion.

“Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it.”

~ Rumi

Inclusion-strategy

In Part 4, I will explore the individual element – how our own biases can sabotage our best efforts to bring greater diversity and inclusion – and how to heal those issues.

“We are continuously being drawn into situations or circumstances, sometimes against our objective will, but seldom against our unconscious willing. Most of our mental imagery is unconscious. It comes either from previous experiences or the experiences of the race. There is much in the subconscious of which the intellect is not aware, but one thing is certain, our subjective or unconscious thought patterns can be changed. We have created them and we can change them.” 

~ Ernest Holmes, The Art of Life

As always, your comments along the way are encouraged! As are stories of success or lack of success in doing this work in your own spiritual communities. Please share this post with others who may find it of interest.

Copyright 2019- Jim Lockard

 

MY BOOK ON AMAZON:

THE CHALLENGE OF DEVELOPING A MORE DIVERSE & INCLUSIVE SPIRITUAL COMMUNITY, PART 2

‎”Diversity … is not polite accommodation. Instead, diversity is, in action, the sometimes painful awareness that other people, other races, other voices, other habits of mind, have as much integrity of being, as much claim on the world as you do. And I urge you, amid all the differences present to the eye and mind, to reach out to create the bond that will protect us all. We are meant to be here together.”

~ William Chase

I begin Part 2 (LINK to Part 1) this exploration of diversity and inclusion in spiritual community with the macro, or societal level – the grand scale of things, if you will. There are broad and deep patterns in our society and cultures which carry values and tradition like a kind of cultural DNA, resulting in patterns of behavior at a larger scale which affect the experiences of both local spiritual communities and individuals. Statements such as the opening quote from William Chase, which may seem to be valid on their face, may be easily dismissed or rejected due to these deep cultural values.

VMEMEs Simplified

Spiral Dynamics (LINK) is a good model to use to look at these values, and we will do a bit of that in this post. Since most New Thought spiritual communities are in the United States, let us use that nation as an example of how these broad cultural DNA patterns show up. The dominant values systems (vMEMEs in Spiral Dynamics terms), are different today than they were 50 or more years ago, and new systems continue to emerge as older systems fade. In the developed world, where Modernist-Orange and Postmodernist-Green are on the rise, people are making choices about being in community (or not) differently than when Traditionalist-Blue was more present in the mix. At Blue, you seek conformity, membership, authority, and obedience. Your parents and/or grandparents probably went to church because they were supposed to, and that values system was strongly supported by the family and the larger culture. All that began to change with the rise of Modernist -Orange in the mid-20th Century and Postmodernist-Green in the late-20th and early 21st Centuries. Orange is individualistic, believes in scientific rationalism, and is entrepreneurial, seeking to escape the “herd mentality” of Blue. Those centered at Orange are more comfortable in a secular society, or one in which religion is on the sidelines.

The emergence of Green brings a return to a communal values system, but one very different from Blue. Green wants intimacy and is very relativistic (“Who is to say what is right?” – Blue’s response, “We are!”). Green values diversity, whereas Blue values conformity. Orange will do business with anyone but will tend to associate with those who have similar values. Those at Green view Blue as stodgy, rigid, and old-fashioned; those at Blue tend to view Green as ‘woo-woo” and untethered to proper authority and values.

Spiral-staircase

‎”We should NEVER mistake conformity for harmony…uniformity for synthesis…(we should) know that for all men (and women) to be ALIKE is the death of LIFE in man, and yet perceive HARMONY that transcends ALL diversities and in which diversity finds it’s richness and significance.”

~ Dr. Howard Thurman

Each nation and the regions within nations have their own mixture of these vMEMEs or values systems. In the United States, as a general rule, the east and west coasts tend to have more Green and less Blue; the center of the country more Blue and less Green. Cities tend to be higher on the spiral than rural areas, which makes sense because, after all, spiral stages are based on complexity of Living Conditions. Big cities tend to be more complex than rural areas and small towns. Orange has a bit heavier presence in urban areas but is present everywhere that commerce and science are important. These are generalizations and there will be pockets where the relationships are a bit different.

There are other factors as well, including demographics – where people live and the racial, ethnic, chronological, and cultural makeup of different places. Some areas have a significant known LGBTQ population, some do not; some have higher percentages of certain racial and ethnic groups than others. All of these factors have an effect on a spiritual community which is trying to become more diverse. Again, urban spiritual communities will tend to be more diverse because cities tend to have more diverse populations than suburban and rural areas. More people in the Green vMEME in urban areas, fewer in suburban, where Orange dominates, and rural areas where there is more Blue.

diversity_2 (1)

“He who loves community destroys community; he who loves the brethren builds community.”

~ Dietrich Bonhoeffer

When I was the spiritual leader at CSL Simi Valley, California (2008-2015), a suburban bedroom community for Los Angeles with a population at the time of about 130,000 people, the racial makeup of the city was 92% white, 7% Hispanic, and 1% other, according to census records. Our chances of growing beyond the 3 African-American members already there were rather slim. The Hispanic population was very Catholic. A small population of Indian-Americans (almost all recruited from India to work at large tech and financial companies in the area) mostly attended the two mosques in town or did not attend services. There was one New Thought community (us); two mosques, one synagogue, 13 Mormon stakes (500 to a stake), two Catholic churches, six mainline Protestant Churches, and 140 fundamentalist Christian congregations in the city at the time. There were 0 organized and visible LGBTQ groups.

We did make efforts to be more diverse, but with little success from a demographic standpoint. We were able to expand membership and add more young adults by live streaming and other activities. When I left, there were still 3 African-American members. I was replaced by an African-American minister, but the demographics of the city and the center have not changed dramatically. Demographics matter.

This does not mean that you give up, but it does mean that spiritual leadership needs to be aware of how to prioritize resources and energy regarding what is achievable. The US suburbs are, after all, the result of a system from the mid-20th Century based on racism. There was a huge migration of white populations out of cities, enabled by the automobile, the G.I. Bill, and practices of red-lining by realtors, banks, and insurance companies, to ensure that minority populations could not move to the suburbs in large numbers. While some things have changed over time, the overwhelming whiteness of most of America’s suburbs has not.

I am not saying that these items are excuses. But they are factors in the makeup of spiritual communities. And, as we will see in the next two posts, there are other factors, within our spiritual communities themselves, and within us as individuals, which make it even more difficult to effectively invite greater diversity. All of these factors must be acknowledged and included in the plans and strategies which emerge from our visioning and planning about greater diversity and inclusion in our spiritual communities.

“The range of our possibilities at the present time does not extend far beyond the range of our present concepts. As we bring ourselves to a greater vision, we induce a greater concept and thereby demonstrate more in our experience. In this way there is a continuous growth and unfoldment taking place.”

~ Ernest Holmes

 

Understanding the area demographics and the larger societal patterns are important. There is a wealth of easily accessible data on trends and patterns in worship attendance and religious affiliation. All of it shows that we are in a time of decreasing participation in organized religious activities. The Orange vMEME is often the place where people leave traditional religion and become secular or not affiliated. It is also the stage where they become open to New Thought. New Thought principles tend to appeal to those at Orange and Green on the spiral. There can be differences in how the spiral values systems exist within various populations within a community – and to me, having a broad representation of vMEMEs in a spiritual community is another form of diversity, one which is rarely examined. Also, different groups within a larger community can be at different stages on the spiral – this is especially true of recent immigrants from places where the dominant spiral values are different from those in the US. Many recent immigrants from places other than Canada, Europe, and Australia will be more comfortable in a traditional congregation of some sort. Research shows that the Catholic Church in the US is stagnant in overall growth – it is only not shrinking because of immigration from Latin American countries.

If Orange and Green are interested in New Thought spirituality and are growing in numbers, why isn’t New Thought growing in attendance and number of communities? I believe that there are two main reasons for this (and recognize that some local communities are growing and thriving, but the overall trends are stagnant or downward). One reason is the overall patterns toward secularization are very strong – there is little societal motivation to join another church after leaving one’s church of origin. There is not much which can be done about that pattern. The second reason has more to do with New Thought itself.

In the early 20th Century, when New Thought was growing and expanding, with new branches and churches opening in pretty significant numbers, the overall population was just beginning to move from a Traditionalist-Blue Values System into a Modernist-Orange Values System. There was still a significant societal value regarding attending worship services. Adopting Christian imagery and terms (church, ministry, sanctuary, hymn, prayer, etc.) helped to make the transition to New Thought less threatening for those leaving more traditional denominations. And remember, most of the New Thought founders, including Holmes and the Fillmores, considered themselves to be Christian. Additionally, those with a Jewish heritage flocked to New Thought communities in many places.

By the late 20th Century, the Blue vMEME had faded quite a bit. Orange was the dominant vMEME and Orange valued scientific rationalism over religious doctrine. Societal pressure to attend worship had faded significantly. Sundays rapidly became secular days, with the sacred time for worship no longer protected. Stores were open, youth league games were scheduled, and the standard Monday to Friday from 9 to 5 workday became the exception rather than the rule. The emergence of the Green vMEME made the Christian imagery and terms even less appealing to many. In much of the US, as in much of Europe, worship attendance is not only not supported by the larger culture, it is increasingly frowned upon.

Because of these factors, New Thought’s Christian trappings have gone from an overall asset to a liability over the last century. This was made clear in research done in 2007 & 2008 by the two Religious Science organizations during the re-branding process (LINK) that led to the name Centers for Spiritual Living. That research led to some changes, but has been largely ignored in recent times, the branding has not been updated and more research has not been conducted. But there is no question that the larger patterns and trends continue to change toward greater secularization in the general population, particularly those centered at Orange and Green on the spiral.

All of this shows, I hope, that there are many moving parts in today’s society which impact how diversity and inclusion programs can be developed and integrated into spiritual communities.

In Part 3, we will explore factors in the cultures of local spiritual communities which affect diversity and inclusion.

“In our time we have come to the stage where the real work of humanity begins. It is the time where we partner Creation in the creation of ourselves, in the restoration of the biosphere, the regenesis of society and in the assuming of a new type of culture; the Culture of Kindness. Herein, we live daily life reconnected and recharged by the Source, so as to become liberated and engaged in the world and in our tasks.”

~ Jean Houston

As always, your comments are welcomed. Please share this blog post with others who may find it of value. Thank you!

Copyright 2019- Jim Lockard

THE CHALLENGE OF DEVELOPING A MORE DIVERSE & INCLUSIVE SPIRITUAL COMMUNITY, PART 1

“Our knowledge is not reliable; it is partial and undermined by the fact that the unconscious has a separate truth dimension, of which we are mostly oblivious. Ironically, the deeper truth resides in what we habitually dismiss as illusion, fantasy, myth and distortion.”

~ David Tacey

As I introduce this multi-part series, I will say right up front:

  1. I wish to see diversity & inclusion succeed in every way possible in New Thought organizations and spiritual communities.

  2. I am an old cis-gender white male and I recognize that “my people” have done great harm with regard to all of us recognizing our Oneness. I am no longer in active ministry either, and you may take what I write with appropriate skepticism.

  3. My purpose is not to discourage anyone from doing work to increase diversity & inclusion. Rather, it is to aid in the likelihood of success by helping everyone to realize that this issue is more complex than it may appear. It is not just a matter of inviting those who are not already in your communities to start coming; it is also about recognizing the larger dynamics involved and being willing and able to make what may well be significant personal and organizational changes to increase the likelihood of your invitations being welcomed, and that once diversity is actualized, inclusion happens naturally and organically.

 

Diversity Inclusion Montage 1

The addition of diversity as a value and the creation of the Diversity and Inclusion Commission are signs that Centers for Spiritual Living is serious about making our organization more inclusive and diverse. In many parts of the organization, this is a major part of the conversation, not least among our younger ministers. I am sure that equivalent steps are being taken in other New Thought organizations as well. After all, how can we create #TheBelovedCommunity without diversity and inclusion?

When I travel around and visit many of our member communities, I notice that while diversity may be a value, it is not necessarily a reality. In most of our member communities, one would have to be told that diversity is an organizational value – it would not be obvious. I also note that in most cases, where you see diversity – of race and ethnicity especially – it is in areas where diversity is present in the larger community. Even then, the leadership of local spiritual communities must make efforts to create an environment where diversity can flourish, where people are welcoming to those who are different, and where those differences are not invisible, but are recognized, honored, and included in the life of the spiritual community.

I am writing this series of posts to do at least two things: first, to encourage greater diversity of all kinds in New Thought spiritual communities, and second, to help spiritual leaders understand why actualizing greater diversity can be challenging. Most spiritual leaders who have engaged with this issue have come to realize there is a difference between what people say that desire – greater diversity and inclusion – and what actually happens.

In this series, we will examine the different factors which affect the makeup of our spiritual communities. These include large demographic factors happening nationally and internationally, local demographics and cultural factors (values systems as in Spiral Dynamics) where a spiritual community is located; the psychology and culture of the spiritual community itself; the individual psychological factors involved, such as unconscious patters and biases through a Jungian lens; and, New Thought principles and how they allow us to interact with these other factors.

Actualizing greater diversity and inclusion (which are two different things, by the way), is more than just a decision. It involves a number of dynamics across a spectrum of human values systems, patterns of belief, and behaviors. Many well-meaning efforts fail to address these issues and do not result in the desired level of diversity – in fact, they may make things worse.

Malcom Gladwell’s statement “Allow yourself the uncomfortable luxury of changing your mind,” is one of those quotes that people may agree is true for different reasons. Those who have accepted the value of diversity and inclusion as welcome, even essential, may see it as a call for those who have not to come to accept the wise world view already accepted by some. Those who do not see diversity and inclusion as all that desirable may see it as a call for those who are so self-righteous about the issue to stop badgering them and “wake up and smell the coffee.”

The human tendency to feel more comfortable with one’s own kind is ancient and ingrained in us to a significant extent. For our tribal forebearers, inviting diversity into a community could well have been a death sentence for a variety of reasons. Banishment from the tribe, was likewise akin to a death sentence. This tribal values system is a part of each of us, and while it may be more intelligent to move past it in our postmodern world, there are reasons why not everyone will be on board – or at least not at the same time.

On a more individual basis, when diversity and inclusion are treated like a pill which must be swallowed, the natural tendency of many people will be to resent both the need for the pill and whoever is administering it. Statements of justification, however valid, will run up against ingrained values systems and beliefs in the unconscious mind (meaning that they are inaccessible to direct conscious intervention). This leads to resistance. Telling me that something is good for me is not the best way to get me to eat or drink it – “eat your spinach!” My personal programming from childhood tells me to immediately be suspicious that it will not taste good. So, I will resist and perhaps demur. As an adult, I can fairly easily overcome this resistance and take a taste, but the resistance is there, nonetheless.

“Resistance blooms naturally in the presence of change. You will encounter resistance in attempts at ascendance, physical or spiritual.”

~ Gregg Levoy

If you tell me that it is mandatory that I taste the “good for me” substance, I may well review my agreements with you and/or your organization to see if I have other options. I will do this even if I agree with you that the substance may well be good for me. I don’t like being told what to do and I especially don’t like being told what to value. I will unconsciously rebel, at least to some degree, in such circumstances, even if I agree with you on a conscious level. How this resistance is responded to by spiritual leaders and other community members is critically important. If those who resist are belittled or shut-down, their resistance will likely harden. The breakthrough may never come.

The other morning, as I opened my French language homework (Dorianne and I are studying French) and saw what the assignment was, I recoiled and briefly considered leaving the course of study. Now, I am not going to do that. I will “eat my spinach,” but I won’t be entirely happy about it. I will do it because, as an adult, I see the value in continuing, despite my discomfort. It is helpful that I am continually reminded of the value of knowing how to speak with my neighbors here in France.

The value of diversity and inclusion, on its own, may not be a strong enticement for some. We in the United States live in a nation which elected Donald Trump as president, and the values associated with the worldviews represented by that choice – among them being a desire for less diversity – are clearly prevalent enough for its adherents to gain political power. In the UK, the Brexit vote was made largely out of a visceral desire to make that nation less diverse. Similar electoral results in Italy, Austria, Poland, Germany, Brazil, the Philippines and other places should get our attention. Diversity and inclusion are not currently universal values of humans in developed nations; in fact, they are relatively new to the scene in human cultural development. Spiral Dynamics (LINK) can be helpful in understanding these dynamics.

You may respond, but this is New Thought, and we are different – we are more conscious, more loving, more open than the average in our larger culture. And I agree with these statements, in general, people in New Thought spiritual communities are more likely to see diversity and inclusion as values worth supporting. This is critically important, because an openness to a different way of being, even if not universally supported, is necessary for any community to be willing to go through the ordeal of actual change required to actualize such a value where it is not currently manifest. Because we also know that saying that we want diversity and inclusion is different that actually making the changes in behaviors, both collective and individual, which are necessary to make greater diversity and inclusion a reality.

Diversity Inclusion Montage 2

To this I add the very important and often forgotten concept of how change occurs. We recognize in all New Thought teachings that in order to manifest something different in one’s life, one has to effect a change in consciousness, which leads to a change in conditions. As Michael Beckwith has said so many times, “What must I become to manifest my vision?” So, this question can be expanded to say, “What must this spiritual community become to manifest our vision of greater diversity and inclusion?” When I see and hear discussions about increasing diversity and inclusion, I rarely hear this approach. More often it is something like this, “We are already welcoming and affirming, why don’t we have greater diversity?”

This second statement puts the power outside and seems to indicate a belief that my experience of life will change without me changing. In other words, this statement is at best a misunderstanding of New Thought principles.

In the next posts, I will explore diversity and inclusion efforts from the macro to the micro – from the society at large, to the culture of the spiritual community, to the individual psychology involved. Then, in the final segment, I will explore how to effectively apply New Thought principles to each of these areas in order to increase the likelihood of creating and maintaining successful diversity and inclusion programs.

As always, your comments along the way are encouraged! As are stories of success or lack of success in doing this work in your own spiritual communities. Please share this post with others who may find it of interest.

 

Copyright 2019 – Jim Lockard

I am again honored to be a presenter at the Inspired Writer’s Retreat: March 23 & 24

at the beautiful Château de Bossey near Geneva, Switzerland.

Chateau de Bossey.jpg

For more information and to register:

INSPIRED WRITER’S RETREAT (LINK)

LIVING SYSTEMS SEEK WHOLENESS THROUGH HEALING

“Carl Jung said that if you find the psychic wound in an individual or a people, there you also find their path to consciousness. For it is in the healing of our psychic wounds that we come to know ourselves.”

~ Robert A. Johnson

“Carl Jung saw that the human psyche strives always toward wholeness, strives to become more conscious. The unconscious mind seeks to move its contents up to the level of consciousness, where they can be actualized and assimilated into more complete conscious personality.”

~ Robert A. Johnson

When we begin to see things as Living Systems, rather than as independent organisms or structures, our perception and understanding can expand to greater capacities. Living systems (LINK to Prior Post) can best be seen as integrated with their environment, as being massively complex, beyond what our human brains can fully grasp, and as being interdependent on other systems and bio-systems for mutual existence. The underlying intelligence of living systems seeks the fullest realization of wholeness – to express itself fully and in the healthiest way possible. There is a deep primal urge within all living systems to do just that – express fully.

“An inner wholeness presses its unfulfilled claims upon us.”

~ Emma Jung in “The Holy Grail”

You are a living system, as am I. Your family is a living system, as is your spiritual community, your workplace, your city, state, nation, and all of humanity. The earth is a living system. A benefit of seeing these things as living systems is the transformation of our perception and understanding from linear, separate sense of what we are to a systems understanding. For example, I cannot be fully understood without taking my family into account – and that can be done in innumerable ways, via genetics, culture, etc. We can never fully understand any living system but using the concept can help us guide these systems with greater wisdom.

Living systems have immune systems. You as an individual have a physical immune system and emotional and spiritual immune systems. These are elements of you which act to protect some aspect of you and keep you healthy. Groups have immune systems as well; some aspect of group immune systems are visible, most are not. It is important to come to see that at the deepest and most holistic levels, every living system wants to heal anything in the way of the fullest expression of that system.

“The manifestation of emotional and psychosomatic symptoms is the beginning of a healing process through which the organism is trying to free itself from traumatic imprints and simplify its functioning. . .. when properly understood and supported, this process can be conducive to healing, spiritual opening, personality transformation, and evolution of consciousness.”

~ Stanislav Grof, Shift Magazine, June-August 2004

Beautiful Nautilus

Healing is something intrinsic within all living systems, from the smallest to the largest. And coming to see that the appearance of symptoms is a positive step in the healing process of a living system is revelatory. We can then shift our emotional and mental approaches to being helpful rather than harmful (such as seeing the symptom as something alien to be defeated). Our political systems are evidencing negative symptoms in more and more profound ways today – this means that larger human living systems are in the process of healing themselves for a move to a higher evolutionary level of existence. Can we become better at stewarding this process? Can we at least stop acting in ways which obstruct the natural ability of living systems to heal? Can we heal the parts of ourselves which, out of fear and ignorance, cause us to make the symptoms worse, threatening the whole system with collapse?

“The soft flakes of healing are falling all around you all the time, even on your shadow.”
~ Emma Curtis Hopkins

Whatever is being identified as “being wrong” in yourself, in your family, in your spiritual community, in your nation, must be viewed and treated as a healing in process. We must shift our attention and intention to greater truths than we have been conditioned to believe up until now. Wholeness seeks to express via the emergence of new, sometimes radically new, ways of being. Emergence and evolution are the vehicles which facilitate these onward expressions in every living system. We are either in or out of harmony with these processes.

A new kind of leadership is required for this transition. As Nora Bateson writes, “Whatever leadership used to be—it used to be. Now, it has to be something different. Now, we all have to be more than we were.” We simply cannot continue the path(s) we are on if we are to make the significant changes – what have been called whole system changes – which are required for the forward evolution of humanity. Leaders, including spiritual leaders, need to be prepared differently, selected differently, and need to operate differently in the near term of our emerging future. They must become versed in complexity, in systems thinking, in radical change processes, and in helping to shepherd others who are unprepared for the age we have entered – an age of unrelenting change affecting every living system.

Our spiritual practices can be about creating an inner willingness to trust the larger wisdom within ourselves an all of us. We must cultivate our inner wisdom to be harmonious with the truth that every living system seeks its highest form of expression. This is an elegant way to view ourselves and the world. Fortunately, it is also a realistic way to view the world.

“So perhaps change is less about fixing a broken world and more about uncovering hidden wholeness in all events, all organizations and all people and remembering our personal power to make a difference. This old story has greatly changed the way that I am a physician and also a teacher. It has given me new eyes. Everyone and everything has in it a seed of a greater wholeness, a dream of possibility. Perhaps what I once saw as ‘broken’ or ‘lacking’ might just as easily be seen as the growing edge of things … a place to be valued and nurtured in our patients, our students and in ourselves.”

~ Rachel Naomi Remen

As always, your comments are appreciated. Please share this post with others who may be interested. Thank you.

 

Copyright 2018 – Jim Lockard

 

More and more spiritual communities are using this book for spiritual leadership development. You can order bulk copies from Devorss.com. Or, just get one for yourself or to give as a gift at Amazon.com (.ca .eu)