…and finally, coming home

To reunite ourselves with our soul, to engage fully in our lives beyond the boundaries of work-and-life, we must cultivate three ways of being and they are aligned with the three clusters of the Eightfold Path: Ethics, Mindfulness, and Wisdom.  The first is trust in our values, our Ethics.  When we bring ourselves into alignment with our aspirations, we detach from needing specific outcomes to define our worth or fire our passion.  Breath and body are united; soul animates self and is one with it.  We are in constant conversation with ourselves about our intentions and whether we are falling out of alignment with our aspirations. In the life crisis that appears to be generated from our work environment, we have that opportunity to step back and re-unite with our breath, with our wholeness, to look beyond the dualistic view of work and the rest of our life.  We train ourselves to trust our values and the way in which they manifest as actions.

Second, we cultivate Mindfulness or awareness in the system we are embedded.  Whyte (2001) states that our purpose is to become the captain of our own ship, to cultivate captaincy that is not hinged on any specific person or circumstance for safety and fulfillment.  We must become sensitive to the nuances of change in our environment and respond with only what is necessary.  As Whyte describes, we must from the edge of our experience be able to see deep into the interior to know what is being asked of us and for us.  The art of applying the correct dose to a situation requires clarity of vision and a compassionate hand.  We must become wise to systemic nature of our lives and thereby avoid becoming absorbed into the system itself.

Finally, we nurture our Wisdom by opening to our experience, by setting out on seamless new adventures wholeheartedly.  Work, career, titles, and functionality no longer define our identity.  Home and personal life are no longer defended castles but part of the entire seascape in which we navigate, come to shore, and set out again.  We disengage from producing objects and outcomes in favour of productivity in relationships. Our journey within which we enact our values and the fruits of our compassionate attention becomes the means by which we live our aspirations.  We live in alignment with who we are independent of whatever label we carry or space we occupy.  Leaving behind the concept of work-and-life, we are free to engage fully in life’s work.

from Burnout and Spiritual Incongruence, Lynette Monteiro, ©2012

striking at the heart

The shift in the story of Sen-jo and her soul, the unexpected strike at the heart of our assumptions, is the revelation that the split is not what we anticipated; it is not about resolving Sen-jo’s separation from her parents. Sen-jo has been her bedroom all these years since her loved one left. Within the culture, Sen-jo’s actions would have been an affront to the community, perhaps even bringing shame on her parents. The metaphysical analysis aside, the revelation of two Sen-jo’s is important in moving us into examining the dualistic view we have of our roles.

First, we see our suffering as different and separate from the other when it is intertwined. Despite her parents’ right to disown her, they appear to have kept her safe and nourished in their home. The suffering of Sen-jo in her exile has been shared by parents who lived with their emotionally inaccessible daughter. Regardless of the parents’ own conflict between seeing their daughter happy and following their cultural imperative, they have responded with what appears to be compassion. Reunited, Sen-jo and her parents experience Interbeing (Hanh, 1998b); they have an interconnected experience of feeling out of alignment with their aspirations as parents and child.

Second, the appearance of two Sen-jo’s shifts our own perspective; we see differently how deep suffering divides us against ourselves. Sen-jo who left to marry is incomplete without Sen-jo who embodies commitment. Sen-jo who is unable rise from her bed is incomplete without Sen-jo who embodies passion. Although the traditional question asks which the real Sen-jo is, the koan provides the answer before the question was born. Sen-jo and her soul are separated. The Greek word for soul is pneuma or breath. Sen-jo and her breath are separated; the vitality that animates her is no longer there.

The question of whether the Sen-jo who left or the one who remained behind is the real one is, in fact, irrelevant; the paradox is artificial and designed to create discomfort. Neither is animated by their passion and dedication; neither is aligned with their aspirations. Sen-jo and her soul are not separate; in fact, they have never been so (Shibayama, 2000). What had transpired was Sen-jo’s abrogation of her awareness of her true nature. She surrendered her self-stewardship. In a single breath, she had the possibility of becoming whole, of re-claiming her birthright of self-realization. With that we strike at the heart of this koan in our life.

….The heart of the koan is the revelation of boundlessness.  It is in how we sew together the patches of our work and personal lives.  Conventionally, when dealing with issues of burnout, the individual is encouraged to set boundaries, develop assertiveness, learn how to do what is required without becoming caught in the politics and drama of the organization.  These strategies are designed to conserve our role, our territory, and our power.  Although necessary and useful, especially in abusive situations, we remain at the level of rules and protocols of work-related distress.  When we focus on the literal nature of what we do and identify ourselves by these criteria, we risk falling into a separated state, isolating one aspect of our way of being from another.  Defined by the organization or by a narrow vision of who we are, we are held in the thrall of values and expectations that are not always congruent with who we are or want to be.  As we see in the story of Sen-jo and in Maslach’s concept of burnout (Maslach, 1982/2003), choices and questions that are formulated as dualistic ignore the boundless and seamless nature of how we relate to self, family and colleagues, home and work environment, and what represents the transcendental to us.

from Burnout and Spiritual Incongruence, Lynette Monteiro, ©2012