Monday, April 29, 2013

Treating Happiness Seekers After Their Bubble of Hope Gets Busted


Self-help book addicts, self-improvement seminar addicts…. Ostentatious happiness seekers….they all look like gym rats to me.  They try hard. But, they serious efforts and investments do not seem to have traction. 

In their strenuous efforts to improve themselves, they also make great investments, financially and emotionally. They constantly buy popular self-help books, sign up for and attend self-improvement seminars and so forth.  

They usually feel “good” about buying these books and attending these seminars.  They also like to talk about the books and the seminars with friends and even posting such their experiences on their Facebook pages, as if simply buying famous self-help books and attending popular self-improvement seminars would make them already happy enough to boast about. Worse yet, some are even narcissistic, as often observed in some bipolar disorder patients, especially during their manic cycle. 

According to Stinson et al. (2008), “Prevalence,Correlates, Disability, and Comorbidity of DSM-IIV Narcissistic Personality Disorder:Results from the Wave 2 national Epidemiologic Survey on Alcohol and RelatedConditions” (Journal of Clinical Psychiatry, 69(7):1033-1045), a notable comorbidity is found across narcissistic personality disorder, bipolar disorder and substance abuse.  In my clinical observation, elements of these psychological disorders can be found among the happiness seekers, especially those whose seeking pattern resembles drug abusers – indicating a significantly restless and insecure state of mind. Because of this, they tend to become more ecstatic to find another self-help book and to attend another self-improvement seminar, similar to how a manic phase of bipolar disorder patient may feel.

Usually, the euphoric sensations these happiness seekers experience in purchasing new self-help books and attending high-power self-improvement seminars doe not last long. It’s like that “buzz” drug users get. So, these happiness-seekers need to get another dose of “high” sensation. 

Sadly, what they are getting by investing in self-help books and self-improvement seminars is not happiness but an ecstatic sensation, which does not last long.  I am afraid that they tend to live in an illusion to confuse such a sensation with happiness. 
Similar to drug addicts, they keep pursuing another dose of euphoria after another. But, sooner or later, fatigue and exhaustions set in.  They will also run out of money to buy self-help books and register for self-improvement seminars.  Then, they tend to feel that there were no happiness for them. It’s like a dead-end feeling that severe drug addicts often experience. 

If these hard-working happiness seekers’ efforts were rewarded as they desire, everything would be fine. But, the problem I often see as a psychotherapist is that many of them don’t.  So, after failed efforts to be happy, they find themselves unhappy.  Some of them present symptom of major depression.  Not just unhappy, but often frustrated, disappointed, and depressed, they come to me for consultation with a big “why” question – “Why can’t I be happy even though I have been trying so hard?”
This makes a classic case of frustration with paradoxical nature in their happiness illusion. 

Another aspect of their problem is that these happiness seekers in an illusion tend to be too busy seeking happiness. But, they rarely have time to practice what is really necessary to be happy.  Seeking happiness and doing what needs to be done to be happy are not the same thing. By becoming too busy seeking happiness, they have gotten too busy to practice what is actually necessary to be happy. 

Their purpose, “to seek happiness”, has clouded their visions of distinguishing what a purpose is and what necessary actions to take.  This is like putting the cart ahead of the horse, as a result of their obsession with their purpose of pursuing happiness. 

This obsession-confusion leads to an illusion to regard a mere ecstasy as happiness, like mistaking pleasure for joy.  This obsession-confusion-illusion pattern makes them too busy chasing their purpose of “to be happy”, making them neglect what they need to do at the very present moment.  This is also like driving a car while daydreaming about where you want to go.  

I said earlier that self-help addicts, who are too busy buying self-help books and attending self-improving seminars are like gym rats.   

Chances are – many gym rats just love a false sense of satisfaction by simply going to the gym.  They often feel as if they had gotten in shape – though they are not really – simply by going to the gym.  But, the level of their commitment to what they should be doing in the gym is questionable. 

I often tell – if their real purpose is to get in shape, going to a gym is not necessary as there are many opportunities around, other than expensive gym, to get in shape and stay in shape.  But, these gym rats’ typical excuses are, “I get a really good coach to help me motivated”.   

They are right to say about good coaches in a fancy gym.  That’s their money’s worth.  But, like those who keep buying self-help books written by “good” authors and like those who keep attending self-improvement seminars hosted by famous life coaches, they get a good “buzz”.

For the moment, they get so motivated – kind like getting on high for drug addicts. But, the problem is that the “buzz” they get from a self-help book, from a life-improvement seminar, and from a good coach in the gym, often fizzles rather quickly. So, they keep going back.  And, this tends to formulate an end-less cycle, if not necessarily a vicious one – an endless cycle of getting a “buzz”(motivated), then fizzled (feeling down), seeking the “buzz”, and on and on. This is like being in a vicious karmic cycle. 

A way to free themselves from this vicious futile behavioral cycle is to just forget about happiness – to let go of their thinking about happiness.  Instead, simply focus on here and now – living the very present moment fully.  

No fancy agenda. No fancy plan.  Just live each moment fully. 

The truth is that happiness is not something we chase.  It is not an object of our pursuit.
Happiness is a natural consequence of living each moment fully and mindfully. 

Such a life style leads us to be more content with our lives – because living each moment fully and mindfully inevitably helps us recognize what we have better, rather than worrying about what we do not.  Such a life style does not prompt us to compare ourselves with others only to become jealous and envious.  

The more we become aware of what we have,  by simply living each moment more fully and mindfully, we become more content of ourselves and our own lives. After all, experiencing this contentment is happiness. 

But, living in an illusion, these happiness seekers in an empty cyclical behavioral pattern, like drug addicts,  tend to think that the source of happiness is outside of themselves. That is why they tend to seek happiness, become so busy chasing it but forgetting what really they can and should to in order to be happy.  It is not to buy these self-help books. It is not to attend these self-improvement seminars.  It is simply to live each moment as fully as they can so that they will not regret later.  Happiness will follow those who always live each moment fully. 

Perhaps, these Henry David Thoreau’s words say it all: “Happiness is like a butterfly; the more you chase it, the more it will elude you, but if you turn your attention to other things, it will come and sit softly on your shoulder.”   Of course, our attention shall turn each given moment and what we have within ourselves, by being more mindful. 

After all, this echoes Buddhist’s teaching on admonishing greed-inducing desires.  In Buddhism, “tanha” is understood as a desire, leading to escalating or even addictive pleasure cravings.  It is also regarded as a contributing factor for “dukkha”, anxiety-driven sufferings or sufferings caused by insecurity.  Dukkha” due to “tanha” is a kind of suffering addicts experience – uncontrollable and ever escalating cravings, reflecting unsatisfiable and unquenchable state of mind due to restless heart.
In order to mask this “dukkha” , a person tends to seek happiness more consciously with a great propensity to become obsessed with seeking happiness – or rather “chasing” happiness, to a point of neglecting what matters most at each moment. Because of this blindness, due to “tanha”-induced blindness, these happiness seekers become negligent about the importance of each moment, unable to live each moment fully.  Thus, they slip into a vicious endless cycle of seeking happiness, experiencing a temporary ecstatic “buzz”, mistaken for happiness, and disappointment and depression.  

This Buddhist teaching on the problem of “tanha” also corresponds to the Suscipe prayer of St. Ignatius of Loyola: “Take, Lord, and receive all my liberty, my memory, my understanding, and my entire will, All I have and call my own. You have given all to me. To you, Lord, I return it. Everything is yours; do with it what you will. Give me only your love and your grace, that is enough for me,”(Spiritual Exercises 234).

The Suscipe prayer is about disciplining our desire so that it will not become like “tanha”.  Sucipe” means “to receive” in Latin.  It is not about seeking and chasing something outside ourselves. Instead, “Suscipe” is about making conscious efforts to be more mindful about what we already have – what is given, which is grace in Catholic theology.  

Grace is all we need to be content. And, this realization leads to a sense of happiness, according to the Ignatian spirituality in the Catholic spiritual tradition. 

So, when I treat restless happiness seekers, experiencing disappointment and depression,  I invite them to reflect on their “tahna” or whatever its equivalent that drives them into an endless vicious cycle of seeking of happiness and constant experience of unhappiness. 

Until they come to realize that happiness is not something they seek…unless they understand the importance of mindfulness of here and now in light of the mindset like the St. Ignatius of Loyola’s “suscipe” prayer, they will never feel happy. 

Here is a god joke about these happiness seeking “addicts”.

A customer at a book store asked a store clerk.

“Excuse me, could you please tell me where the self-help section is?”

The clerk responded.

“Sir, I think you should not ask me. You should help yourself!” 

Freud said, “Sometimes, a cigar is just a cigar” in regard to an infant sucking his or her mother’s breast, in regard to how breast sucking can formulate a prototype of love object relations.  Now, I say, “Sometimes, a joke is not just a joke!”, because this joke about self-help book seeker makes an important point of teaching on the problem of happiness seekers. This joke also points out to a problematic relationship with self that the happiness seekers tend to have – the problem of intrapsychic inconfidence and insecurity. 

As the self-help book seeker in this joke has forgotten the most important thing: doing what he or she can do for himself or herself, the happiness seekers who are too busy seeking happiness have forgotten what they should be doing – living their each present moment fully – rather than wasting their energy and money for seeking happiness externally.

Friday, April 26, 2013

Scripture Reflection for 5th Sunday of Easter Year C - New Command of Jesus (Agape) and the Kingdom of God


Background of This Sunday’s Readings:

Last Sunday’s Gospel reading has reminded us that the Father and Jesus are one (John 10:30). It means that Jesus bears the quality of the Father. Jesus spoke of this self-identification with the Father to explain why he identifies himself as the Good Shepherd, who lays his life for his sheep – his people. It means that Jesus is the Good Shepherd, who lays his own life for his sheep, because he and the Father are one – as he shares the one power with the Father. 

This Sunday’s Gospel reading (John 13:31-33a, 34-35) further explores Jesus’ uniquely relationship in unity with the Father. 

The setting is Jesus’ discourse during Last Supper – shortly after Jesus washed his disciples’ feet (John 13:1-17).  He said to the disciples, “Now is the Son of Man glorified, and God is glorified in him. If God is glorified in him, God will also glorify him in himself, and he will glorify him at once” (John 13:31-32). 

The glorification means the death and the resurrection of Jesus Christ to save us. Thus, when Jesus said about “glorification”, it did not simply mean “being praised”.  It implies that glorification of Jesus, through his death and resurrection, means glorification of the Father in Jesus. Thus, the glorification of Jesus is not only to save us but also to glorify the Father in him. Not to mention, Jesus was not seeking his own glorification at all.  This was made evident when Jesus was speaking to the Jews: “If I glorify Myself, My glory is nothing; it is My Father who glorifies Me,” (John 8:54); "But I do not seek My glory; there is One who seeks and judges,”(John 8:50).  Ultimately, it is for the Father, whom he is in one with. 

Because Jesus’ glorification comes with his own death, he had to foretell the disciples about his imminent death;” My children, I will be with you only a little while longer,”(John 13:33).  This means that Jesus’ discourse during Last Supper, including today’s Gospel reading , is his farewell speech to his beloved disciples. This is like a dying person is peaking to his or her immediate family members while he or she still can, before the last breath, passing on something important to his or her beloved family members.  If you have been there for someone important dying, I am sure you have felt intense love during this person’s words during  his or her very last hour on earth.  This Sunday’s Gospel reading can give us a very similar nuance. 

As the end of his time before his glorification is fast approaching, Jesus wanted to give his beloved disciples the most important commandment; I give you a new commandment: love one another. As I have loved you, so you also should love one another,”(John 13: 34). 

In Depth with This Sunday’s Readings:

Jesus’ new commandment during Last Supper discourse echoes Jesus’ explanation of washing his disciples’ feet earlier: “Do you realize what I have done for you?  You call me ‘teacher’ and ‘master,’ and rightly so, for indeed I am. If I, therefore, the master and teacher, have washed your feet, you ought to wash one another’s feet.  I have given you a model to follow, so that as I have done for you, you should also do,”(John 13:12-15).  This indicates that Jesus washed his disciples’ feet earlier during Last Supper because he wanted to demonstrate what he was about to tell, the new commandment– to love one another as he has loved the disciples.  

Of course, in the original Greek text, the love in Jesus’ new commandment means “agape” (ἀγαπᾶτε  in John 13:34)– the kind of love Jesus was expecting from Peter in his three-fold question if Peter loves (ἀγαπᾷς ) him (John 21: 15-17 in 3rd Sunday of Easter).  

Whenever Jesus talks about love, he means “agape”.  Thus, the kind of love that Jesus commands comes with self-sacrifices.  And keeping this command of agape is the essence of our Christian identity as indicated in John 13:35.  Therefore, our discipleship can demands us to endure many hardships, which comes with our self-sacrifices, so that we may enter the Kingdom of God (Acts 14:22), as read in the first reading this Sunday.

Not to Confuse Trinitarian Unity and the Divine-Human Unity in the Kingdom of God:

For those who endure challenges in following Jesus’ commandment of agape, the Kingdom of God, as described in this Sunday’s second reading (Revelation 21:1-5a) is where we are led to.  This is where God live with the humans in harmony, like a husband and a wife living in unity.  This unity between the divinity and the humanity in the Kingdom of God, juxtaposed with an image of the Sacrament of Matrimony,  also reflects the union between Jesus, the Son, and the Father in heaven (John 10:30). However, there is a caution here not to confuse the Trinitarian indication in John 10:30 to this divine-human harmony with a metaphoric symbol of matrimonial sacramental union in Revelation 21:2.  

Theologically, the union between Jesus, the Son, and the Father in Trinity, indicated in John 10:3,  is on a different level from the union between the divinity and the humanity, indicated in Revelation 21:2.  A difficulty in interpreting John 10:30 was also alluded in C. S. Lewis’ “Mere Christianity”, because dualism is a culprit of having a hard time to accept Jesus’ divinity based on John 10:30 in light of Trinity. Certainly, this kind of difficulty stemming from dualism can make it difficult to appreciate a marriage-like union between the divinity and the humanity in the Kingdom of God described in Revelation 21:2.

An image of the Kingdom of God in Revelation 21:1-5a echoes an image from  Revelation 7:17, “For the Lamb who is in the center of the throne will shepherd them and lead them to springs of life-giving water, and God will wipe away every tear from their eyes”, which we read last Sunday, as well as an image from Isaiah 25:8, “He will destroy death forever. The Lord GOD will wipe away the tears from all faces; The reproach of his people he will remove from the whole earth; for the LORD has spoken”.

Approaching This Sunday’s Readings from a Japanese Shin Buddhist View:

There will be a refreshingly new start in the Kingdom of God, as everything in the old paradigm is gone, including stings of sins we had. Also, gone are suffering, death and grief. This is a new state attained through meaningfully enduring the paradigm of impermanence, which characterizes the World in John’s Gospel. 

What John symbolically describes as the World is like what Pure Land School of Buddhism, especially Japanese Shin Buddhism, describes as the “shigan/此岸 “of the River of Three Crossings or Sanzu River, (三途の川).   In John’s Gospel, the World is described as opposed to Heaven (the Kingdom of God).  For example, “The true light, which enlightens everyone, was coming into the world. He was in the world, and the world came to be through him, but the world did not know him,”(John 1:9-10). In this, “he” means Jesus Christ, who is the light, as John 8:12 shows, "I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.”

The River of Three Crossings in Japanese Buddhism divides the shigan/此岸 , world of the living Bonpu/凡夫 (ordinary people with kleshas, not yet attaining bodhisattva status and awakening) and the world of those who have attaining Buddhahood by awakening or through passing the judgement upon death, called “higan/彼岸”, which also means Pure Land, where there is no suffering.  To put this in Christian view, the River of Three Crossing in Japanese Buddhism is whatever the demarcation between the World and the Kingdom of God.

In the Japanese Pure Land Buddhism view, Pure Land is free from the cycle of transgenerational reincarnation (輪廻転生), which is characterized with the Ten Spiritual Realms (十界), which includes the Six Lower Realms (六界), which includes hell (地獄), hunger(餓鬼), animality(畜生), and humanity(人界).  Thus, there is no more transmigration of the soul once a person reaches the Pure Land, according to Pure Land Buddhism, upon successfully enduring the suffering of life (one of the Four Noble Truths in Buddhism) in the reality of impermanence in shigan.
This Sunday’s readings reflect Christians hope to enter into the Kingdom of God through keeping Jesus’ commandment of agape, enduring challenges of self-sacrifices, transcending everything in the World of impermanence, including suffering and death. This important message from this Sunday’s readings nicely echoes Japanese Pure Land Buddhism’s teaching on reaching Pure Land by successfully crossing the River of Three Crossings (Sanzu River) by attaining Buddhahood, which requires a meaningful endurance of a life of suffering (dukkha) and passing the judgement, through practicing the Dharma, which Gautama (Shakamuni) Buddha has taught. 

For Japanese Shin Buddhism, besides practicing the Dharma, as taught by Buddha (historical Buddha), following the immeasurable light of Amitabha Buddha with Nembutsu/念仏, by invoking the word, Namu Amidabutsu/南無阿弥陀仏,with sincerely humility, can  lead us to Pure Land, successfully crossing the River of Three Crossings. For Christians, the path to the Kingdom of God is attained  by following this simple new command of Jesus: love one another with agape as he has loved, enduring sufferings and tribulations that the agape requires. Because Jesus is the Good Shepherd (John 10:11), we, the sheep, must listen to and follow this Shepherd’s command as he leads us to the Kingdom.  

For Buddhists, Amitabha (Amida) Buddha is the guiding light, while Christ is the guiding light (i.e. John 8:12) to the Christians, to transcend the reality of impermanence, the reality of suffering, in “shigan” in Japanese Buddhism or the World in Christianity.

It seems that the teaching of Jesus found in this Sunday’s readings elaborates Buddhist teaching with agape, especially its transcendental and salvific nature.

Monday, April 22, 2013

Good Shepherd Sunday (Year C) Reflection


This Sunday is Good Shepherd Sunday because this day honors Jesus Christ as the Good Shepherd, reflecting on the Sunday Gospel reading (John 10:27-30).

Though in this segment of the Gospel reading for Sunday Mass itself did not say that Jesus is the Good Shepherd, he identifies himself so in a relevant scene to this Sunday’s reading scene. 

To better appreciate what Good Shepherd Sunday is about – what this Sunday’s Gospel reading is about, I suggest that we read the entire chapter 10 of John. In particular, it is very helpful to read John 10:1-21 to get a better picture of the background of today’s Gospel reading. 

Jesus began to reveal his identity as the Good Shepherd in response to accusation against him for giving sight to a man, who was born blind (John 9). Jesus got in trouble with the Pharisees, whose fat ego always prevents them from believing in and understanding Jesus’ supernatural abilities as they are.  

Jesus’ identity as the Good Shepherd actually makes a smooth connection from last Sunday’s Gospel reading (John 21:1-19).

In the last Sunday’s Gospel reading, Jesus asked Peter to take care of his sheep in his three-fold command (John 21:15-17). In doing this, Jesus was entrusting Peter to lead his mission of salvation. Taking care of Jesus’ sheep is the mission given to Peter as the leader of the Apostles. No to mention, Jesus’ sheep are us. Who followed the Way of Jesus as his sheep, who hears and follow him (i.e. John 10:3-5).

Because Jesus has sheep, he is a shepherd. By the time Jesus asked Peter to take care of his sheep in chapter 21, he had already made his Shepherd-identity known in chapter 10 in John’s Gospel.

As Easter season is when we get to know more about Jesus, the one who has resurrected, through John’s Gospel (every year) and Book of Revelation (Year C), while learning about how the Apostles had changed through their encounters with the resurrected Jesus, through the Acts of the Apostles. 

In this Sunday’s Second and Gospel readings, we see further revelation about Jesus’s identity: the Lamb at the throne (second reading: Revelation 7:9, 14b-17) and the Shepherd (Gospel reading: John 10:27-30). This Sunday’s readings help us understand this dual identity of Jesus: both the Lamb and the Shepherd.
To understand better about Jesus as the Lamb and as the Shepherd, it is important to read Revelation from chapter 5 on to today’s Second reading.

A mighty angel asks who is worthy to open the scroll. Opening the scroll symbolically means engaging in God’s mission of salvation. Because no one can do it, John, who saw this vision, was in despair. But, he was comforted by the fact, the Lion of Judah, from the root of David, can complete this difficult salvific mission of God as the Lamb of God.  Thus, “Worthy is the Lamb that was slain to receive power and riches, wisdom and strength, honor and glory and blessing.”(Revelation 5:12). This also invokes John 10:11, 15, Jesus stating, as the Good Shepherd, to lay his life for his sheep, a metaphor of his Crucifixion to save us (his sheep). 

Revelation chapter 6 describes how this mighty Lion of Judah, as the Lamb to be slain, broke the first six seals of the seven seals in order to open the scroll. Opening the scroll means to execute God’s salvific plan.  Today’s Second Reading (Revelations 7:9, 14b-17) follows this and is followed by the Lamb breaking the 7th seal in chapter 8.

Breaking 6 seals, meaning opening the scroll more, Jesus reveals God’s plan of salvation, the scroll, that those who have endured the great distress will be cleansed by the blood of the slain Lamb (Christ) and will be shepherded by the Lamb to springs of life-giving water, where there is no more tears and suffering.  Therefore, our life, as Christians, sure comes with sufferings and tribulations. 

Because it is a great multitude that no one could count (Revelation 7:9), the object of God’s salvation plan are not limited to the twelve tribes of Jacob (Israel), the Jews. It means that the Gentles are also included in God’s salvific plan. Today’s First Reading (Acts 13:14, 43-52) also indicates this. 

Citing Isaiah 49:6, Paul and Barnabas declared, “It was necessary that the word of God be spoken to you (Jews) first, but since you rejected and condemn yourselves as unworthy of eternal life, we now turn to the Gentiles. For so the Lord has commanded us, ‘I have made you a light to the Gentiles, that you may be an instrument of salvation to the end of the earth”(Acts 13:46-47), as the Jews in Antioch persecuted Paul and Barnabas for speaking God’s salvific plan of Christ, the Lamb and the Shepherd. 

It was jealousy that made the Jews in Antioch angry at Paul and Barnabas to attack them. The Jews became jealous of Paul and Barnabas because their preaching on Christ grew so popular in Antioch, especially among the Gentles there. Perhaps, the Jews in Antioch felt threatened by Paul and Barnabas. While jealous Jews did not appreciate the Word of God on God’s saving plan to lead to eternal life, the spiritually hungry Gentiles became so delighted to learn that they are worthy of eternal life, which Jesus has revealed to lead to as the Lamb of God (Revelation 7:17) and to give as the Shepherd (John 10:28).

After all, this Sunday’s readings is about these words of Jesus, “I am the good shepherd; the good shepherd lays down His life for the sheep.”(John 10:11).  This is perhaps the most important thing in the scroll that the Lamb of God opened to save us. 

Jesus is the Good Shepherd, who came to give his sheep life abundantly (John 10:10).

Jesus is the Good Shepherd, who lays his own life for his sheep (John 10:11, 15).

Jesus is the Good Shepherd, who never leaves his sheep, expose them to danger and let them scatter out of fear (John 10:12).

Jesus is the Good Shepherd, who knows his sheep, and his sheep know him (John 10: 14).

Jesus is the Good Shepherd, who knows his Father and is known by his Father (John 10: 15)。

Jesus is the Good Shepherd, whose sheep hear his voice and form one flock with their one shepherd (John 10:16). 

Jesus is the Good Shepherd, whom Father loves, because he lays his life to take it up again (because he dies and resurrect) …for his sheep (John 10: 17).

Jesus is the Good Shepherd, whose life cannot be taken by anyone but be laid down by him, because he has power to take it again, according to a command he has received from his Father (John 10:18).

So, to put these aspects of Jesus’ identity as the Good Shepherd to this Sunday’s readings, it goes as follows: 

Because Jesus is the Good Shepherd, who lays his own life (John 10: 11, 15, 18), he is the Lamb of God, whose blood saves his sheep, those who believe in him and follow him, by cleansing them with his own blood (Revelations 7:9). 

Not to mention, John 10:27, echoes John 10:16; John 10:28 and Revelation 7:17 echo John 10:10; John 10:29 echoes John 10:12; John 10:30 echoes John 10:17, further revealing the respective qualities, which were expressed earlier. 

Now we know more about our Good Shepherd. Do we know him? Do we hear his voice? Do we follow him? 

Ever since Jesus ascended 40 days after his resurrection, Peter and his successors, Pope, have been shepherding us, commissioned by Jesus, as his Father had commissioned him to take care of his sheep.