Here at Insight Meditation Fort Wayne, we regularly address myriad topics ranging from Dhamma questions, contemporary moral issues, to practical questions regarding our practice, etc. I would like to touch on a specific concern when it comes to meditative practice or any spiritual practice – that of spiritual bypassing.
Spiritual bypassing is a term coined by American psychologist John Welwood in the mid 1980s. To quote from Welwood directly, “…trying to work on ourselves, I noticed a widespread tendency to use spiritual ideas and practices to sidestep or avoid facing unresolved emotional issues, psychological wounds, and unfinished developmental tasks.”
Many of us who have practiced for some length of time have, at least at some point and to varying degrees, succumbed to this. While it happens at many stages along this path and practice, I have seen it most pronounced and prevalent among those new to Buddhist and/or meditation practice.
We have all certainly witnessed it - perhaps as someone returns from their first retreat with all their emotional issues and baggage from past trauma suddenly “solved” and “transcended.” Not to say this is impossible, but a post retreat “high,” while inspiring and often motivating, is not to be confused with true awakened liberation from dukkha.
Genuine spirituality is not necessarily found in some altered state. It is not a sense of, “I’m so chill, man,” or “It can’t phase me, I’m all Zen’d out.” We are not rising above, suppressing, or skirting around life’s difficulties and tragedies. We are, however, working to promote, and ingrain as natural, our skillful responses to all the inevitable occurrences as we move through this world. To be with every experience fully, as it arises – not to bypass or avoid it.
Occasionally spiritual bypassing can manifest as a state of “holier than thou.” Perhaps the ego has convinced us of a spiritual superiority with regard to others. Perhaps it becomes an excuse to dodge difficulty in a relationship by not addressing an issue which remains unresolved. It can result in estrangement rather than a wholesome desire to work to achieve concord on an interpersonal issue.
Most of us come to this practice because, on some level, we knew we were suffering. We were suffering and we were looking for a means by which to alleviate that suffering. This, along with a search for a deeper understanding of the true nature of existence is what brought me to this practice. Along the way, the practice has indeed revealed to me many, many flaws in my perception of reality.
Still, it cannot be overstated; Buddhist practice is not therapy. There is, to be sure, incidental therapeutic benefit associated with meditative practices, but therapy is therapy, Buddhism is a spiritual practice. Complex psychological issues must be resolved by the proper means, not by convincing oneself that they have become “enlightened.”
What this spiritual practice does do, among many other beneficial things, is provide us with the opportunity to be courageous. To look closely and recognize our strengths and weaknesses. To develop wisdom and clear seeing. To see our flaws. To not gloss over our shadow tendencies, but rather to choose to illuminate those tendencies and look at them openly and honestly which, in turn, enables us to be more compassionate with ourselves and empathetic with others and their struggles as well.
Through our practice, may we come to compassionately see ourselves the way we truly are, right here, right now. Warts and all.
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Our Community Event (formerly Family Fun Night) for June has been canceled due to unforeseen circumstances. We are sorry for any inconvenience. Upcoming events are: Forest bathing with Ann Beeching on Friday, July 12th; Meditative music with Nathan Gulley on Friday, August 2nd; and traditional Indian Dance with Vyju Kadambi on Friday, September 6th. Each event begins at 6:30 pm and meets at Sangha House. 
Open Retreats Offered:
