In part 1 (which I recommend you read first - link below) I discussed the issue of spiritual bypassing, which refers to the use of spiritual philosophies and practices to avoid dealing with unresolved personal, psychological, and emotional issues, as well as to diminish personal needs, and how this plays out in the contemporary application of yoga philosophy. I related spiritual bypass to its effect on the spiritual seeker, but what about the guru? Mariana Caplan writes about this subject extensively, indicating that 80 to 90 percent of male spiritual teachers engage in some kind of scandal within their community, usually involving sex, but also power or money (1). She suggests that these situations usually occur due to “spiritual mediocrity” (2), where an unprepared individual who does not possess psychological self-awareness that is comparable to their spiritual awareness, is placed (or places themselves), in a position of power prematurely. It is clear that a teacher engaging in abuses of their power under the veil of spirituality is failing to address their own psychological issues, however, in most cases the students of such teachers are themselves complicit with the abuses to some extent, owing to their own psychological blindspots (1). As with their teacher, a student who bears psychological or relational wounds, will not find them automatically healed even when undertaking an advanced spiritual practice (1). It is therefore vital that we are engaged with our own psychology to avoid playing into a dysfunctional dynamic.
The need for a holistic or integrated approach when traversing spiritual waters is apparent. In introducing the term spiritual bypass in 1984, John Welwood also presented a framework for healing which prescribes psychological intervention for working therapeutically with regard to past suffering and existing conditioning, as well as spiritual work to let go of attachment to old ideas and to transcend limited
concepts of Self. He suggested that this journey is essentially an awareness practice, which can create an open space for transformation to take place holistically. Holistic approaches hold that an integration between body, soul, and psyche is essential for healing and therefore, another perspective could see yoga as a tool to work first with the body rather than skipping directly to the spiritual (3). Yoga offers not only a methodology of quieting the mental chatter, but to be in direct communication with the body as we track sensations and feel emotions therein (1). With consistent practice, physical postures work to release emotions and physical trauma from the body in a way that is complementary to psychological work (3). Yoga forms such as Tantra value immanence as well as transcendence, encouraging a delving into the ‘dark’ side of emotions and psychology to transmute this into healing (1). In addition, trauma sensitive yoga has been developed as a specific tool for this purpose, emphasising yoga’s capacity for both eliciting and healing using awareness, body postures and other practices to create a safe space where practitioners can calm the nervous system and access emotional healing (1). A process which Caplan says can sometimes serve as the first step towards a student eventually entering therapy. The fact that yoga is usually practiced as a group can also promote the healing of relational wounds, especially if the teacher encourages students to engage with each other to some degree (1). Of course not all teachers are working in a way that is sensitive to trauma, or to the potential for students to engage with spiritual bypass. Like the gurus mentioned above, yoga teachers themselves may be experiencing spiritual bypass, so it would be wise for teachers to undertake a reflexive approach to teaching and continue to uncover their blindspots on their own spiritual path.
Whilst Yoga presents an excellent toolbox for spiritual development, within the cultural landscape of the West a more holistic approach containing both psychological and physical interventions is required to deal with the issues affecting Western psyches. Without this broadened sense of self awareness, both student and master alike will not continue their spiritual journey in a manner which balances emotional and spiritual maturity (1; 2; 4). Awareness about spiritual bypass is growing (3; 5; 6), presumably leading more people towards an integral approach. The effect of recognising the tendency towards spiritual bypass could be realised not only on the individual level, but in ourselves as a global community. Where in ourselves and within our wider society are we suppressing the darkness which needs to be uncovered and transformed? We can surely work to awaken the body and feel; accessing greater levels of compassion for ourselves and each other.
What are your thoughts? I would love to hear your comments below.
References
Caplan, M. (2018). Yoga & psyche. Boulder, CO: Sounds True.
Caplan, M. (2009). Eyes wide open. Boulder, CO.: Sounds True.
Cashwell, C., Bentley, P., & Yarborough, J. (2007). The Only Way Out Is Through: The Peril of Spiritual Bypass. Counseling And Values, 51(2), 139-148. doi: 10.1002/j.2161-007x.2007.tb00071.x
Welwood, J. (2011). Human Nature, Buddha Nature On Spiritual Bypassing, Relationship, And The Dharma. An interview with John Welwood by Tina Fossella. [PDF]. Retrieved from http://www.johnwelwood.com/articles/TRIC_interview_uncut.pdf
Cashwell, C., Myers, J., & Shurts, W. (2004). Using the Developmental Counseling and Therapy Model to Work With a Client in Spiritual Bypass: Some Preliminary Considerations. Journal Of Counseling & Development, 82(4), 403-409. doi: 10.1002/j.1556-6678.2004.tb00327.x
Cashwell, C., Glosoff, H., & Hammond, C. (2010). Spiritual Bypass: A Preliminary Investigation. Counseling And Values, 54(2), 162-174. doi: 10.1002/j.2161-007x.2010.tb00014.x