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the split that isn’t

For as long as I could remember there were two things that defined my waking moments.  The first was a disappointment that I had.  Life was intense and filled with drama much of which orbited around my parents’ adjustment to Canada.  The result was a home filled with arguments, recriminations, and unrelenting themes of powerlessness folded in with the normal stuff of being a family.  We laughed, cried, played, yelled, teased, ranted, proclaimed, and blamed.  It seemed normal but the growing hole inside me said differently.  And it was the suffocating silence from this empty space that gave rise to the disappointment each morning of having to deal with another day, another futile attempt to sew together the split between one culture and the other, one parent and the other, one way of life and another.

Very few people who show up in my office describing being burned out have had an unremarkable childhood.  Somewhere in the lineage of their experiences, there has been some form of trying and trying to adapt.  And often we do.  We find ways to meet the demands and find the resources to navigate around the obstacles.  And just as often, it takes decades of doing this before the demands outstrip the resources and we crash.  But not before we lose the wholeness of our life.

The second thing that defined my waking moments was that growing hole inside me.  There was a scene in the movie “Death Becomes Her” where the character gets shot but instead of dying she has a huge hole in the middle of her body.  The humour aside, it summed up my daily experience of “self.”  It felt as though all the efforts to be what was needed in the moment (which is different from discerning what is needed) had slowly eroded away the core of my being.  I’d say it was a teenage angst but it lasted well into adulthood and was resilient to most forms of therapy.  In fact, I think I scared off a few therapists unwittingly by talking about it.

At some point I learned that I had to safeguard who I (somehow) knew I was and who everyone else needed me to be.  In the early stages, I understood that this was just a strategy to keep the external forces from becoming chaotic.  But, just as children forget about magic, I forgot.  The two worlds seemed very separate, even disparate, and in my mind that was reality.  I served in one and tried my best to recuperate in the other.  My passions for photography, art, and writing became secret arts I practiced in the dark.  My love of reading “heady” books became something I hid between Gothic Romances and historical fiction (read: bodice rippers poorly disguised as history).

Mostly, I came to believe that there were two of me: the one who performed and one who loved.  And that split was the most dangerous of all.

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what the buddha learned about burnout

Karen Armstrong (2001) and Wallis (2007) point out that Siddhartha’s story is very relevant to the struggles of 21st century society as both external and internal representations of current challenges.  Wallis (2007) in particular places the reader of the Buddha’s journey in the position of observer and practitioner of his teachings, not being seduced by the flamboyant language yet open to the potential of transformation.  Just as the man who would become Buddha was confronted with the inequities of his society and the common fate he shared with every human, we too are challenged by the glimpses of incongruence in our lives be it at work, in the home, or in our personal realm.  The clash of values experienced by Siddhartha parallels the value conflict individuals experience when they encounter the incongruence between their organization’s stated mission and its actions or attitudes.  Nakamura (2000) describes the moment of disillusionment and arising distaste in Siddhartha for the life he had; he suggests that the vivid detail of the texts is strong argument for an actual occurrence underlying the legend of renunciation.

Obsessed by the disparity between his beliefs and the reality of life, Siddhartha is said to have become despondent and emotionally numb.  Unable to love his wife and son, unable to take part in the things that once gave him pleasure, at the age of 29 years he resolved to leave behind his royal life to seek the truth of human existence.  However, his decision to leave behind family and privilege may not have been unusual or solely motivated to seek a spiritual path.  Both Armstrong (2001) and Nakamura (2000) point out that the social climate of the times were challenging.  Political upheaval and societal change were harbingers of the eventual destruction of kingdoms and traditional values.

In the face of this erosion of power and culture, Siddhartha stepped into a growing movement against clannish warfare and exploitation.  Although Nakamura (2000) states that he chose to engage in a greater good by deciding to forego his life of privilege and take up the robes of a mendicant, it is difficult to say whether he set out to transform the world and later scriptures suggest altruism was not likely his motivation or intention.  Whatever the rationale, his decision reflects the difficult choice between maintaining the status quo through a wilful blindness to reality and cultivating a willingness to bear witness to the truth of life as it is.  In the context of resolving a values conflict, his decision to seek a deeper truth points to engagement in and not withdrawal from life as the potential resolution to the imbalance.

After many years of practice, Siddhartha, now referred to as Gotama, began to understand the truth he sought was as inaccessible through severe ascetic practices as they had been through a hedonistic lifestyle.  In fact, the process of denying the fundamental reality of nourishing the body was an obstacle to calming the mind and seeing into phenomena with clarity (Hanh, 1991).  Continuing the theme of facing incongruent values, Gotama recognized that living by the values of his rigidly ascetic community had lead to his weakened state; in a moment of physical exhaustion, he accepted nourishment from a young woman and incurred the censure of his ascetic community.  Nevertheless, gaining strength, he resolved to attain deep insight to the truth of living life in balance and sat in meditation until he achieved the realization that he and all beings are already enlightened to the truth of the world (Lopez, 2001; MN 36:12 in Nanamoli & Bodhi, 2005).

He became a Buddha, one who is awake.

from Burnout and Spiritual Incongruence, Lynette Monteiro 2012©