The Blessing

In the morning when you rise
I bless the sun, I bless the skies
I bless your lips, I bless your eyes
My blessing goes with you

In the nighttime when you sleep
Oh I bless you while a watch I keep
As you lie in slumber deep
My blessing goes with you

This is my prayer for you
There for you, ever true
Each, every day for you
In everything you do

And when you come to me
And hold me close to you
I bless you
And you bless me, too

When your weary heart is tired
If the world would leave you uninspired
When nothing more of love’s desired
My blessing goes with you

When the storms of life are strong
When you’re wounded, when you don’t belong
When you no longer hear my song
My blessing goes with you

This is my prayer for you
There for you, ever true
Each, every day for you
In everything you do

And when you come to me
And hold me close to you
I bless you
And you bless me, too

I bless you
And you bless me, too

What We Know

When we listen to this beautiful song and read the lyrics, we know what a blessing is. Knowing what a blessing is can make tears well up, unbidden; we exclaim about how beautiful the singer’s voice is, how magical this song she sings, but as beautiful as the singer’s voice, what gives this song its timelessness is what we know about blessings. We know about them because being blessed by someone who has the love and power to bless us is an archetypal event–something that is common to all people in all ages. Whether it conjures up images of priests and censers, or the trembling hand of a grandmother, laid on her new great-grandchild’s head, or that of a tribal elder passing his hands over the youth and blowing smoke all around the young man’s head, we know what a blessing is.

Many of us have received blessings from our parents or grandparents, and many of us have not. Many of us spent our childhoods and young adulthoods waiting for that blessing, and it never came. Some of us have sat at the bedside of a dying parent and received nothing, no gracious word, no hopeful epithet to suit us. Some of us were blessed and given charges by the people we loved most, and went out into life under this banner. Whatever our individual experiences with blessings, we know what they are.

The word “blessing” comes from the Proto-Indo-European word bhel, from which blood, boulder, phallus, and blind derive. A blessing has life in it, like the blood. Also like blood, it carries a unique code–like DNA–specific to the one being blessed. A blessing has the mass, weight, and substance of a boulder; people who have been rightly blessed carry the weight of that blessing with them their entire lives and have something of substance to pass on to others. Like a phallus, a blessing is generative and powerfully procreative. It has the masculine strength of the warrior with his spear, and like the warrior, a blessing is protective as well as defensive. Its phallic energy causes many scenes of blessing to be symbolically rendered through male figures, even though every person, male or female, carries this energy. Finally, a blessing comes from a place as dark as blindness, for it arises from the unconscious, from what we know without knowing how we know it. A blessing is prophetic, having deep spiritual and mystical origins arising from some ancient tap root with fructifying power.

A blessing is an invoking of God’s favor, an expression of approval and good wishes, and an act of praise verbalized over another human being. We do not write our own blessings; we wait sometimes our entire lives to be blessed by someone else. And because we externalize the need to be blessed and are always looking for the priest, elder, patriarch, wizard, or fairy godmother who will lay hands on us and bless us, we forget that, deep down inside, our own priest, elder, patriarch, wizard, and fairy godmother has a ready blessing.

नमस्ते

Of all the traditions among other cultures that I wish we would adopt in the Western world, my favorite is the practice of bowing to another person in greeting. I love the Hindu and Buddhist greeting, namaste, for it means “the divinity within me honors the divinity within you.” I can think of few other ways in which a greeting can invoke more powerful blessing than this one. So, today, namaste. The divinity within me honors the divinity within you. I invite you to bow to yourself, and to meditate today on the blessings that have been spoken over you and to you, and the ones you wish had been but never were. I invite you to meditate until images of your own blessing come up inside your soul, and then become logos. I invite you to breathe those words over yourself, speak them to yourself, and bow to yourself. Then, take a bit of that blessing, and bow to a person you love, and bless him or her.

I’ve been writing about how I’ve navigated the experience of being cheated in order to illustrate how depth psychology and faith can combine to help a person get through difficult circumstances and grow. People don’t exist in vacuums; we are tested and proved through what we do when what is most dear to us is threatened or taken away. We see who we really are when we’re our most vulnerable; vulnerability also shows us where our boundaries are.

In depth psychology, we refer to complexes, which are a cluster of mental factors associated unconsciously with a particular subject or theme in the individual’s life. The simplest way of understanding a complex is the way Zen master Thich Nhat Hanh describes it, which is as a knot. The Buddhists have a concept called an internal formation, which acts very much like the complex of depth psychology. The development of a knot or internal formation is described thus on the Awakening blog:

When we have a sensory input, depending on how we receive it, a knot may be tied in us. When someone speaks unkindly to us, if we understand the reason and do not take his or her words to heart, we will not feel irritated at all, and no knot will be tied. But if we do not understand why we were spoken to that way and we become irritated, a knot will be tied in us. The absence of clear understanding is the basis for every knot.

Put in Jungian terms, the knot isn’t typically tied the moment someone speaks in an unkind way or otherwise hurts us. The most troublesome knots have already been tied in the past, usually by a parent or significant person in our life, or knotted up around a concept such as our love or respect for ourselves, our value, etc. Proverbs 26:2 says, “like a sparrow in its flitting, like a swallow in its flying, so a curse without a cause will not alight.” As a general rule of thumb, what irritates, angers, and wounds us can’t build a nest unless a tree is there first. When the writer of Hebrews warned Christians to let no root of bitterness spring up, he was referring to potentiality and proportion: from a relatively small beginning, a very large thing may grow.

$249.98 AND TWO KNOTS LATER

You’ve just spent almost two hours at your neighborhood Target store, buying groceries and back-to-school stuff for your kids. The checkout lines are long, so you brace yourself for the last leg of your retail journey. As you wait in line behind another mother doing back-to-school shopping, you notice that the girl at the cash register seems angry. Her mannerisms are sharp, quick, and rough. She keeps her eyes on the items and nearly barks at the customer when an item without a price tag is discovered. She rolls her eyes as she turns on the lane light requesting a manager’s assistance.

Under normal circumstances, you’d hardly notice her behavior as you went through the line. Out of boredom, you might speculate about the cause of her impatience, or associate her several facial piercings with angry young people and grin ruefully within yourself. Even if you noticed, though, you’d be most likely to smile sympathetically and ask, “rough day?” or something similar, eliciting a grudging smile from the girl at the register. You wouldn’t normally personalize her actions.

But supposing the girl has the mannerisms of your mean second grade teacher, Mrs. Smith. Second grade was hell for you that year; you never stopped feeling afraid in class. All year you had a knot in your stomach every time you entered her classroom, because you never knew when Mrs. Smith was going to whack you in the back of the head with her ruler. She regularly said that you were dull-witted and slow. It wasn’t until years later that you learned that you are neither dull-witted or slow, but that your temperament type isn’t the best at pencil-and-paper work, and that many artists, musicians, and writers share your MBTI type.

As you stand in line, you don’t consciously recall how abandoned you felt when you tearfully told your mom and dad about Mrs. Smith’s meanness, and they impatiently interrupted and told you to take care of it yourself. Your parents were no help, but you didn’t understand that they were preoccupied with adult worries. You don’t recall that this was also the year your mother was diagnosed with a uterine growth and had a hysterectomy. None of this information is consciously available to you, but all of the emotional results of these situations are very much alive and active even now.

You don’t know all this as you stand in the checkout line, of course. As you stand there, you remember nothing from the past, and thus can connect nothing. But you feel a growing irritation; a knot starts to form in your belly. Unbeknownst to you, it is the Knot of Second Grade. You feel the knot, but you cannot think the knot through as you wait in line. Thinking through the knots and thus untangling them takes much time and diligent work. Catching yourself tangled in bits of the knot as you go through life takes great vigilance. But because you’re not conscious to your knot or the snare it is to you, your exasperation increases with each impatiently scanned item and grumbling statement the checkout girl makes.

The outcome of being ensnared by our own knots depends on many factors. If you’re the only one with a knot in the situation, you may simply carry the irritation with you to the car and mentally curse the girl at the register. If she has a knot that you make worse, the two of you may get into a tangle like two necklaces in a jewelry box. Her surliness and your irritation may combine to require calling for a manager. “Your girl is being rude and rang my items wrong!” you’ll heatedly exclaim. The girl may just stand there, eyes downcast, seething with anger because her own knot is growing, a knot surrounding middle aged women like her mother (you are judgmental, demanding, and mean, just like her mom).

I’m convinced that many of the conflicts we experience in everyday life arise from our own knots or complexes, which have the power to make us into caricatures of our best selves. Our knots entrench us in such a way that it’s impossible to yield to others, because we’re fighting for truth but don’t know it. If forced to yield, as my husband and I were when we were cheated out of what was promised us, we become disproportionately angry. We assert our rights; we are willing to cut people out of our lives like cancerous growths.

BEING HERE NOW

The Bible teaches that sin—missing the mark of what is loving, true, good, and right—separates us from God, our own true selves, and others. Love and truth build relationships and people. Love is unity; but there can be no unity without consciousness and awareness in the present moment. If one person in a relationship or situation is not present, but is caught up in the snare of some past knot, that person is not really there. That person is still in the past.

To love is to be present and there; Thich Nhat Hanh writes that “if you are not really there, nothing is there.” The thing is to be here now. If you’re truly in the present while standing in line at Target, the sharp movements and unhappy presence of the checkout girl can only inspire you to be empathetic and compassionate. Everything about this girl—her shabby clothing, her fingernails bitten to the quick, the yellowing bruises on her upper arms—speak trauma. Something is wrong in her life and it’s not about you. It’s only about you if you have a knot to untie.

When we were cheated out of what we contracted for and thus expected, we were devastated. We felt very much as we have felt when we’ve lost something of great value. Yet attached to that grief was an underlying knottedness that we each recognized as being not-now. Something from the past was tugging at us, pulling us backward. We knew this because we felt too hurt, too angry. I uncharacteristically gave up; my husband uncharacteristically gave in. We started being who we weren’t, abandoning who we are. Our feelings and bodies showed us that we were no longer in the here-and-now with our partners, at the same time that their stubborn refusal to budge one millimeter proved just how large and consuming their knots were.

Like Jacob and Esau, we were tangled in a conflict of gigantic proportions, one that had the potential for long-term harm to everyone connected to us.

We’d had heavy thunderstorms for several days, but the temperature had not dropped. When I took the dogs out first thing that morning, the air felt heavy, warm, and wet. Low-lying clouds hung over the woods in the distance, teats full of rain. Another storm was coming.

As I waited on the dogs, a small movement caught my eye to the left. With surprise, I noticed a fledgling bird on our back porch, peering up at me and seeming as surprised to see me as I was to see him. “Why, hello there,” I said, bending down to get a better look. “What are you doing here?”

The little bird looked at me soberly, craning his neck. Not the least bit afraid, he stared me full in the face as if to say, “What do you think I’m doing here? I’m lost!”

He didn’t appear to be wounded or hurt in any way, but was so still he looked carved of wood. Only his eyes blinked. As I ushered the oblivious dogs back into our house, I speculated about how he might have become lost. I knew of no nests near that part of the house, but scanned the trees for them anyway.

I went back inside and watched the little bird through the window, mulling over what to do. I could capture the bird, cage him, and feed him until he was old enough to fly and care for himself. Our youngest girls would be thrilled. I could leave him alone and see if he worked out his destiny on his own. I could wait and see whether his mother might find him. Surely by now she had noticed him missing.

“What are you looking at?” my daughter Juniper asked as she entered the room. “This fledgling,” I pointed. He’s fallen from his nest somewhere and is lost on our porch.” Juniper observed the little fellow with interest. “What are you gonna do about him?” she asked.

“I don’t know. I was just wondering about that,” I said as I fixed my second cup of tea for the day.

After a few minutes, Juniper exclaimed, “Mom! Look! I think his mother’s out there!”

Sure enough, a larger bird with his same coloring and markings was perched on the plant hook above the little fellow, chirping. “Chirp! Chirp! Chirp!” she’d say, and “Peep! Peep! Peep!” he’d reply. Once a hearty litany of chirping and peeping had been established, the mother began to move a foot away from her baby with each series of chirps. The fledgling followed, flapping his stubby little wings with excited salutes and standing tall on tippy-toes as if to say, “I’m with you, Mum! Aye-aye, Mum!”

Attracted by all the chirping and peeping, three or four birds of other varieties joined in the chorus and began to flutter around the mother-child pair with some excitement, one settling in our Redbud tree, another perching on the edge of a flower pot, one hopping between the roof and the top of a deck chair.

The mother and baby appeared to be Scissor-tailed Flycatchers, our state bird. With tails four times longer than their bodies, they can do air stunts and acrobatics like nobody’s business. But the fledgling had still the stubby wings and short tail of a child; without his mother’s help he was unlikely to find his way to safety.

I followed the pair past our pool house and to the mature pear tree near the fence dividing our yard from our pasture. In spite of the other bird calls surrounding him, the fledgling steadfastly followed his mother’s voice. The mother appeared to be leading her baby toward our barn. I worried about his ability to survive in the open as he crossed the field, and about what would happen when he couldn’t be returned to the nest due to his inability to fly. Still, his mother continued to chirp with confidence, insisting, “Follow me! Come this way!”

The last time I observed the pair, he had taken shelter under a lawnmower and she was perched on a branch above him, urging him forward. My husband had driven past us with a load of lumber and it was as if the mother had called, “Hide under that thing, junior, until Danger has passed!” Once my husband drove away, their journey commenced. Though a part of me fretted about what prey this baby might become in the open field, I had confidence in the mother’s ability to direct her offspring. She had gotten him this far; what she did with her baby was her business. She had not, after all, ever tried to interfere with my childrearing.

As I went about my morning chores, I thought about the small drama I’d witnessed over the past 45 minutes and a parable of Jesus came to mind. St. John the Apostle records that after Jesus healed the man who had been blind from birth, the religious leaders of the day confronted the healed man, accusing him of being a blasphemer and follower of Jesus rather than a true Jew and follower of Moses. Jesus had healed the blind man on the Sabbath, an act prohibited by law according to the religious leaders, who began to bicker over whether Jesus could truly be from God and be a Sabbath-breaker at the same time.

In response to all the bickering, Jesus told his followers,

“Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber. But he who enters by the door is a shepherd of the sheep. To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name, and leads them out. When he puts forth all his own, he goes before them, and the sheep follow him because they know his voice. And a stranger they simply will not follow, but will flee from him, because they do not know the voice of strangers.”

This figure of speech Jesus spoke to them, but they did not understand what those things were which He had been saying to them.

Jesus therefore said to them again, “Truly, truly, I say to you, I am the door of the sheep. All who came before Me are thieves and robbers, but the sheep did not hear them. I am the door; if anyone enters through Me, he shall be saved, and shall go in and out, and find pasture. The thief comes only to steal, and kill, and destroy; I came that they might have life, and might have it abundantly. I am the good shepherd; the good shepherd lays down His life for the sheep. He who is a hireling, and not a shepherd, who is not the owner of the sheep, beholds the wolf coming, and leaves the sheep, and flees, and the wolf snatches them, and scatters them. He flees because he is a hireling, and is not concerned about the sheep. I am the good shepherd; and I know My own, and My own know Me, even as the Father knows Me and I know the Father; and I lay down My life for the sheep. (John 10:1-18)

“A stranger they simply will not follow.” Like the fledgling who knew his mother’s voice and followed it, beloved children hear the voice of the Good Mother, the Good Father, the Good Shepherd, and follow. It is the simplest thing in the world to follow the good shepherd of our souls when we know his voice, when we know from long experience that this voice can be trusted.

Children who have not been loved, but who have been abused and neglected and grown up unprotected do not know the voice of the good shepherd. Having been trained by parents who act like thieves, hirelings, and robbers, they became habituated to the voices of thieves, hirelings, and robbers. Their childhoods were lived in emotional war zones rather than sunny, verdant pastures fit for lambs. Never knowing from which direction danger might come, they lost the ability to hear the good voice and became accustomed to the survival mentality necessary for those raised in war zones. They cannot live in true community, do not understand or manifest loyalty, and deeply mistrust everyone, including themselves. Without a spiritual rebirth, they are doomed; this is why Jesus said, “You must be born again.”

Where is the hope for the lost lamb, the lamb who has been raised by hirelings, thieves and robbers, by shepherds who flee when danger approaches and teach their sheep that they’re on their own? It is in being born again, in somehow being taken to a place where they are once again protected in womb-like safety, nurtured and protected until the time comes when they are ready to come out of the womb (the tomb) and live.

Last week I wrote about the difference between personality or temperament preferences according to one’s type and moral choices. There’s no personality preference that excuses a person from moral, sane behavior. While working on this series, I was reminded of a family therapy group I co-led with a colleague some years ago. One of the indispensable tools in our tool box was the MBTI, which we used to help couples understand why they often didn’t see eye-to-eye, and what they could do to gain insight and change the way they related to one another.

An interesting byproduct of our work on personality types was a question raised by one of the group’s participants, Ned: what’s the difference between a personality type and a personality disorder? How do I know which is which when I’m dealing with problematic interpersonal relationships?

ned’s story

Ned was a single dad who attended the group because he was trying to heal a broken relationships with his son. After taking the MBTI and learning about personality preferences, he expressed concerns that his own preferences for introverted, intuitive thinking ran so far counter to his son’s extraverted, sensing personality that maybe he had alienated his son needlessly. Perhaps, he suggested, his son took after his ex-wife, the young man’s mother. They hadn’t gotten along very well, either. Were the problems and the falling out they’d had Ned’s fault, after all?

We found that as people learned about type and how it can affect one’s marriage and especially one’s child-rearing experiences, they often became concerned about whether they’d done their children a disservice by not fully accepting or understanding their personality preferences. Decent parents are always concerned about screwing their kids up. Unfortunately, screwed up parents are also concerned about screwing their kids up; they just can’t or won’t do what it takes to produce a healthy child, which primarily involves becoming a healthy parent first. Our work in the group was to try to separate one sort of parent from another, give the able parents the tools they needed, and get the screwed up folks into individual therapy.

I couldn’t answer Ned’s question about the estrangement with his son without knowing more details of the circumstances. Ned came in for several sessions of individual counseling so that we could try to sort things out. Ned was the adult child of an alcoholic whose early childhood was spent in a tense household occupied by an intelligent alcoholic father and dependent mother. After his parents divorced, he’d had to grow up quickly, becoming the “little man” around the house and juggling life between two households, as children of divorce must do. When he grew up, he fell in love with and married another adult child of an alcoholic, Allison, whose childhood had been chaotic and full of abuse and abandonment.

Ned and Allison believed that their love would pull them through any difficulty, and their love worked for them until Allison’s first pregnancy, which ended in a stillbirth. Ned recalled that she had never seemed to recover from the loss of their first child, and gradually developed a wine habit over the next few years. By the time their second child, Gabe, was born, Allison was drinking a bottle of wine every night. One evening while Ned worked late, Allison had passed out on the couch and Gabe had wandered out into the neighborhood. A concerned neighbor had taken the child home and notified Ned.

Ned had given Allison an ultimatum: either she got sober, or he would leave with Gabe. Allison agreed to stop drinking, and they attended AA and Al-Anon, where they learned about the addictive process, recovery, and mental and moral health. Allison had a year’s sobriety under her belt by the time Gabe was four years old.

Over time, however, Ned realized that sober Allison wasn’t much improvement over drunk Allison. She was intensely self-centered, had mood swings, and was also clingy and demanding of his time. She called Ned’s office several times a day “just to talk,” and regularly called him home for one emergency or another. She expressed many fears, including fear of strangers, fear of intruders, and suspicions about friends and family members. She was hyper-vigilant, observing and commenting on everything. Though always busy and occupied with a great many tasks that involved Gabe spending a substantial part of his time with her strapped into a car seat, stroller, or shopping cart, she was deeply lonely. She had no close friends and had alienated the few recovered family members they had. She was obsessive, driven, and tightly wound. Ned began to feel he was being choked.

In an effort to help his wife, Ned suggested she try yoga, which might calm her down, give her something to do, and expose her to other women who might befriend her. Allison loved yoga and began to practice religiously. “Emphasize ‘religiously,’” Ned had smiled wryly. Allison seemed to need an obsession to keep her from being in the present with Ned and Gabe. Though the principles taught in yoga included being present, attending to one’s breathing, and learning to be peaceful, Allison merely talked about her intentions to be present, be peaceful, and be available to others, too. No one who knew her could say that she had improved and could actually manifest her intentions, though Allison sang her own praises to heaven.

There wasn’t a single problem that led to Ned and Allison’s divorce. Rather, he explained, it was “a thousand little things, and the feeling that she was always just acting like a wife and mother but was never really in it.” She created chaos and tension out of thin air, particularly causing conflict with other women. She couldn’t seem to get along with her female bosses or with Ned’s mother or sisters, and regularly seemed to fabricate division in the workplace and family. I told Ned that she had probably been unable to confront her inner “bad mother” and so had to manifest it outwardly, demanding division, fractures, and abandonment in every intimate relationship because she had to externalize her ongoing self-abandonment.

I told Ned about research done by sociologist Jan Yager, who writes that healthy interpersonal relationships are unlikely to be had with people who grew up abused, neglected, or intensely criticized, for they are likely to act out the negative patterns of childhood and adolescence in all their subsequent relationships. People thus treated in childhood must get and act on good therapy or everyone around them will suffer the consequences, consequences the bewildered personality disordered never fully appreciate.

The courts gave Ned and Allison joint custody of Gabe, who hadn’t been well served by the traditional custodial arrangement of seeing his father only four days a month and on summer vacations. Steeped in Allisons’s chaotic, intense environment, Gabe had problems of his own.

We could see why estrangement was the nearly inevitable outcome of Ned’s relationship with his son. The question was, what (if anything) could we do about it?