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Here’s a new interview about the Shadow on Roundhouse Radio, Vancouver:
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NEWS: Romancing the Shadow is now available as an MP3 download audiobook. You can buy it for $19.95 via Paypal! Click here to order yours Now! (please include Paypal fee, so that i net my fee.)
July 20-24, Keynote, American Theosophical Society conference, Chicago. See theosophical.org
Sept. 1-30, A 12-part online course: Meeting and Romancing the Shadow on spiritualityandpractice.com. To register, click this link:
Dr. Connie extended shadow-work into the spiritual world for seekers who long for the light and encounter darkness on the path: Meeting the Shadow of Spirituality: The hidden power of darkness on the path now available on Amazon.
NEW BOOK: Now she is extending shadow-work into late life for people over 60 who want to explore conscious aging. She is at work on Meeting the Shadow of Age: The hidden power of late life, which will be released in 2019.
My blog here will include excerpts from the new book. You can find previous posts in the menu under blog or to the right, as recent posts.
A Conversation with Spiritual Elder Anna Douglas,
Buddhist Meditation teacher at Spirit Rock Meditation Center
After three decades of teaching mindfulness at Spirit Rock in Northern California and in Tucson, Az., Anna, at 78, has turned her attention to Buddhist teachings about age and death. In our conversation, I asked her why.
“I used to live in New York and observe older people sitting on benches in the park. It would annoy me. I would ask myself, “What’s wrong with them? Why don’t they do something.” I had judgment. . . .Now I’m one of them.” (In my language, Anna had discovered her inner ageist.) She continued.
“The changes in my own body, brain, and energy level are more noticeable now, and I don’t want to do much. I’m more easily satisfied with what’s here, now. Also, many people over 60 are coming for retreats, seeking a practice and a framework to deal with their own aging. So, there’s great consciousness raising when we’re in the room together.”
I asked her to explain how the Buddha’s teachings might help with the physical, mental, and emotional changes of late life. “We’re finding the dharma now to be less remote and more profoundly useful. As an example, let’s take the three marks or characteristics of existence: First, suffering is built into life. We want it to be different, we want a younger body. But our task is to accept that our physical aging is natural, not a failure.
“Next, impermanence: Everything is temporary. All physical and mental things are in flux, emerging and dissolving. Human life embodies this flux in the aging process of decaying and dying. But, again, we want it to be permanent, which creates a lot of suffering. So, our task is to see that it’s all impermanent and work toward accepting that truth.
“Third, we are empty, without an essential self. But we constantly seek a permanent sense of self in our children, our work, our creations. With aging, our roles and images disappear. Our contributions may lessen. The solid sense of self can be seen through more easily as transparent, empty.
“With aging, our suffering, impermanence, and emptiness become more real, more obvious. The root of it is in our identification with the body. But if we experience unconditioned mind or pure awareness in meditation, then we’re not so lost. Then we can find an opening to awakening. As the Buddha put it, “Though the body is sick, let not the mind be sick.” That means, train the mind in well-being and witness the passing forms in the world.”
I wondered how mindfulness changes as we age. “Mindfulness is an invitation to do one thing– breathe, be present, notice. In late life, it becomes easier because we’re not so busy with our desires. Our longings have quieted down a bit. And our physical and mental activity slows naturally.”
She mentioned that many of the Baby Boomers coming to Spirit Rock are motivated by the suffering of their aging issues.
Anna spoke about how her experience of teaching mindfulness has changed over the decades. “It’s taken a long time to find my voice as a woman in a patriarchal tradition. Now I have a sense of love and genuineness when I teach because my life experience and spiritual practice made me ripe. Aging settles us, makes us more authentic, which is what older people need – to become who they always were.
Anna is helping to shepherd new young teachers into Spirit Rock Meditation Center, so that the legacy continues. They offer Buddhist meditation courses to families, teens, women, men, and Baby Boomers.
To find her calendar of upcoming programs, click here:
BLOG: A Spiritual Life Review
with Father Thomas Keating:
Ultimately, at the level of Spirit, we are not our stories. The narrative self, which constantly tells these stories and unconsciously identifies with them, is not the spiritual essence of who we are. When we meditate and listen to our mental chatter – stories about the past or the future, stories about who we are or who we are not – we can begin to detect shadow characters and their agendas. We can learn to listen from a more spacious silence, perhaps from pure awareness.
When we witness the noise for long enough, we can begin to dis-identify with the stories of the narrative self or shadow characters that have lived the hero’s myth or the romantic myth, the victim myth or the caregiver myth. And we can begin to identify with the Self or pure awareness, or Spirit, moving beyond ego to a more spiritual identity. In this way, a life review can help us to complete the ego’s story and go beyond it. To transcend and include it. A life review can be a portal to Spirit.
When I interviewed Father Thomas Keating at age 95, from St. Benedict’s monastery in Snowmass, Colorado, he looked back on his life in the context of his changing relationship with the divine and “a growing consciousness of relationship with the mystery.” At age 5, Thomas had a life-threatening illness and heard the doctor say that he might die. So, he made a bargain with God: “Let me live to 21, and I’ll become a priest.”
As he recovered, he would sneak out of the house in the early mornings, before his parents awoke, to go to Mass. He loved these secret visits and joyfully watched the monks “talking to God.” Gradually, he disconnected from worldly concerns and knew that he, too, wanted to be a monk. To keep his promise to God.
His parents were dismayed, hoping he would become a lawyer and create financial security for a family. This created a rift in the family for many years, as Thomas felt unsupported in his vocation.
At Yale, he read Tolstoy’s controversial views of the Catholic Church and became disillusioned, realizing that it was not teaching the real Gospels. He delved into the mystics, St Teresa, St. John of the Cross, the desert fathers, and found Christian contemplative practices, which were not taught in seminaries and seemed to be lost since the Reformation. This discovery would open a way for him.
In his first spontaneous spiritual experience, Thomas felt “surrounded and penetrated by a powerful love.” He saw that the hay, the trees, the heat were emerging out of this reality. And it was all that mattered. The perception of that was all that mattered. Everything else lost meaning to him.
Thomas learned Transcendental Meditation and discovered a taste of silence. “Silence is God’s first language. Just keep quiet and find this out.”
Slowly, he became more austere and chose to become a Trappist, giving up contact with his family and the outside world. He felt their anguish, he told me, but needed to follow his calling.
In the monastery Thomas found that many people failed to mature because they had missed developmental steps and couldn’t integrate the spiritual energies that arose. “We can have a mystical experience at any stage of development. But if we have no guidance and no practice to heal our early emotional wounds, that energy is not digested. If you have high graces and mystical unions, but other lines of development are incomplete, then the shadow will appear even as you move forward spiritually.”
Thomas told me, “God calls us to interiority through the purification of unconscious traumatic wounds.” In my language, this means that our emotional suffering can lead us to therapy and self-reflection, as well as to spiritual practice.
For Thomas, this understanding meant that he needed to reconcile with his father. Eventually his father came to accept his son’s life choice and offered financial support for the monastery. “I saw new parts of him then. And I saw my failure to forgive him, even feel concern for him. I had wanted him to change to my script. Through this reconciliation with my father, I realized why forgiveness is at the center of Christianity.”
When I asked him about the purpose of long life, he said, “It gives us the opportunity to see ourselves with deeper honesty and transparency, to see through the false self. It’s different from St Benedict’s time in the 6th century, when the elders were 40. With 90 years, we can do purification and uncover unitive states. We can use old age for contemplative prayer, to surrender the ego, and abandon ourselves to God’s will.”
Spirit works in us when we let go of the obstacles to It, he continued. “It’s not about earning God’s love. It’s about looking inwardly for divine presence and allowing God’s love to flow into us. It’s always present, just hidden under debris. It’s not an image or a concept. It’s being free of thought, becoming everything. It’s the reverse of a hero’s success story.”
In this context, the things we give up or the things we might do are unimportant. Our personal history is unimportant. “The experience of God absorbs your faculties. Awareness without content is home. And the construction of a separate self is the radical problem of humanity.”
In 1984, drawing on ancient Christian practices with two other Trappist monks, he founded Contemplative Outreach and began to teach Centering Prayer, in which one chooses a word or symbol “to turn our will toward God and rest in the presence of that which is.”
Thomas urges us to move beyond method to a relationship with the divine. “It begins in prayer and meditation, it weaves itself into activity, and eventually we see it in everything. Then we feel awake in aliveness, as if we’re embraced and held by God.”
He also “transcended the bounds of the Church” by entering into world religious dialogue. “I wanted to use Catholic doctrine to speak universally. I saw Nature as the Book of Revelation – infinitesimal and immense. The spiritual journey does not require going anywhere because God is already with us and in us.”
Years later, no longer Abbot, he was free to meditate, write, and teach, becoming a spiritual Elder and modeling an inclusive, non-dogmatic, mystical Christian way. “The gift of living long enough is to pass through the phases of human development to higher levels of unitive consciousness. This gift has been given to us,” he told me. “It just is. We can bring ourselves into relationship with this reality. The only condition is consent – say Yes.”
Father Thomas lived his vow: to move into intimate relationship with the reality of divine. He passed away while I was writing this piece. My tears fell in loss and gratitude.
Many teachers and practitioners now carry on his work of teaching Centering Prayer. A beautiful documentary of Father Thomas’ life, “A Rising Tide of Silence,” is available on Amazon.
Dancing With the Shadow:
A Conversation With Connie Zweig
Interview originally published in Psychology Today
For the past 30 years, Dr. Connie Zweig has been a pioneer in fields of shadow work and mindfulness practice. The founder of the Center for Shadow Work and Spiritual Counseling of the AIWP, she received her doctorate in depth psychology, trained at the Los Angeles Jung Institute, and has been in private practice in Los Angeles for over two decades, helping thousands of people detect unconscious sources of secret feelings and behaviors, and transform them into positive, constructive patterns. Dr. Zweig is the author of A Moth to the Flame, and co-author of two seminal books in the field, Meeting the Shadow and Romancing the Shadow. We spoke recently about the secret wisdom to be found in the shadow, and how to bring mindfulness to our forbidden zones, as well as compassion, on the path to of authenticity.
Mark Matousek: How should we think about authenticity when the “self” is made up of so many inconsistent parts?
Connie Zweig: We have all had the experience of a shadow character or part of ourselves erupting in spontaneous anger, lying, greed, or feelings of jealousy. We recognize the eruption in a critical comment we don’t mean to make, or in a repetitive fight with our partner, or some unacceptable behavior we can’t understand. Those parts are in all of us, and they are formed in our childhood through what psychology calls “defenses.” Sometimes those parts are repressed and sometimes they are projected onto others, but these forbidden feelings are unacceptable to our self-image and typically denied by the ego. “That’s immoral—I’d never do that,” or “That’s impolite.”
Most people are aware that there is some part of them correcting other parts, but they may not be aware of a higher self or what we could call an intuitive self. It’s the part that allows us to come back into equilibrium, and learn how to observe the shadow parts. To observe and do shadow work, we need the experience of being centered in a higher self. That is why our spiritual practice is so pivotal.
Without space inside our minds to observe forbidden feelings and behaviors, they take over. When they do, we feel controlled and overshadowed by them. For example, the moment you feel road rage and flip the finger at another driver, you lose your center and capacity to witness. In your anger, you’re unconsciously identified with that shadow figure. My work is about teaching people how to break that resultant unconscious identification of “I’m bad,” or “I’m an angry person,” and come back to the center. They learn to have a relationship with that part, and dialogue with that part, in order to recognize that it is not the essence of who they are as spiritual beings. And in this way, they connect to their authentic selves.
MM: Are you saying that without the ability to witness our thoughts the identification with our shadow is too strong for us not to be caught in destructive behavior?
About Connie Zweig
Connie Zweig, Ph. D., is a unique counselor who is in private practice in Los Angeles and also has an extensive telephone counseling service. As co-author of Meeting the Shadow and Romancing the Shadow, she has taught seminars nationwide and has been called the Shadow Expert. She can help you to uncover why you behave self-destructively and how you can choose different actions to gain different outcomes. With a doctorate in depth psychology, two years’ training at the Los Angeles Jung Institute, and ten years in practice, she can go where others fear to tread: into your dark side. And she can help you to find the gold that lies hidden there.