Relating, Creating, Transforming

Posts tagged ‘emotion’

Pentecost Inside, Spirit Outside

John 14:8-17; 24-27

 

What is on the inside eventually shows itself on the outside.

emotionsHave you seen the Pixar movie Inside Out? Many have, but just in case you missed it, Inside Out’s story revolves around a young girl named Riley, who is uprooted from her comfortable Minnesota home when she moves to the busy and chaotic San Francisco.

rileyHer emotions—Anger, Sadness, Disgust, Fear, and Joy—disagree on how to handle this dramatic change.  Their disagreements start to stir up trouble in Headquarters, the central living and working place for the five emotions, and the audience is invited to watch as Riley and her emotions navigate and interact with the world around them. Inside Out illustrates how our minds react in social situations and create, process, and alter memories.

 

In essence, the movie confirms a universal truth of humanity:

For every feeling we have there is a thought, for every thought we have there is an action, and for every action there is a social reaction.
Take a look at the many emotions of Riley.

Inside Out is indeed about our emotions, and additionally, I also think it leads us to think about our spirituality, which is in fact related to our emotions. If you’re wondering what I mean by spirituality, for the sake of this conversation, take it mean: a sense of connection to something bigger, A universal human experience—something that touches us all.

We all feel emotions. We all try to navigate those emotions. We think about our emotions. We all act on those thoughts. And our actions affect those around us.

Are you with me so far? I hope so. Now, stay with me, if you will, as I relate this to this thing called “Pentecost” in the Christian tradition.

 

Pente is a Greek prefix for the number 5 or the number 50—depending on the context, and would have been said by Greek-speaking Jews centuries ago. Later on, in Eastern Christianity, Pentecost was designated as a festival celebrated 50 days after the day when people commemorated the death and resurrection of Jesus of Nazareth.

But Pentecost as a festival did not originate in Christianity; it comes from the Jews.

It was called the Feast of Weeks, or Shavuot in Hebrew. This festival will begin Saturday, June 11th and end on Monday, June 13th. People will read the Torah, fast, eat special foods [specifically dairy products], and pray.

Shavuot is a celebration of the gift of the covenant—in other words, the giving of the Law [Torah] to Moses on Mt. Sinai. Jews celebrate Shavuot 50 days after the first Seder meal [linked to Passover] to remember the Torah and God’s promises.

Honestly, Pentecost [for most Western Christians] is not much of a consideration. Christmas [although less a spiritual tradition] and Easter are more known and widely observed. Pentecost is less-known, perhaps because it is about something called the spirit, and that in and of itself might seem elusive. Biblically, the tradition of Pentecost is based on the story in the book of Acts in the NT where the Spirit descended on those who were followers of Jesus Christ. Pentecost was historically known as the “birthday” of the Christian church, at least symbolically.

We are looking at John’s Gospel, however, and not Acts. John does not refer to any such event but instead tells the story of Jesus of Nazareth and his understanding of the Spirit.

And I will argue that this Jesus teaching in John is an “inside-out” teaching.

You see, Jesus’ followers, before and after his death, were not sure that they had what they needed to navigate life. It’s the universal idea of scarcity, that our ability to wake up, breathe, and to be alive is not enough. There is something missing.

We can most certainly empathize with the disciples of Jesus of Nazareth. No question about it. They wanted concrete answers about the meaning of life. They wanted assurance that they wouldn’t be all alone. They were human.

And Jesus’ message to them reflects that. It is a message of help, comfort, and truth. Jesus promises that the spirit will be with them—no matter what. No wait—the spirit is also IN them. The word for spirit is Paraclete and originates from ancient Latin and ancient Greek. It means mediator or advocate. But if we really want to dig into its original meaning, a Paraclete is a person—someone who consoles or comforts, one who encourages or uplifts, one who refreshes, and one who literally stands with someone and intercedes on her behalf. This is the Spirit of truth, not like the world promises, not like preachers, churches, religions, or companies try to sell you, but the spirit who lives in you, and she will always be in you.

Jesus wasn’t done. The spirit also leads to peace. Peace is eirene in Greek, which is a translation of the Hebrew shalom. Shalom is more than absence of conflict.  It includes maximal well-being for people and for society. Shalom is characterized by wholeness, healing, abundance, concord, reconciliation, social harmony, and spiritual and physical health.

We must notice here, however, that all this happens within the context of great sadness.

In the story, there is no repression of sadness here. Those who loved Jesus knew he was dead. But the message of John is honest. Sadness is recognized as something vital to our well-being, something to mindfully embrace—rather than to suppress. And the presence of the spirit speaks to this. The spirit is ever-present, even in our sad times. The difficult emotions that we often try to push down are recognized. The disciples felt sadness on the inside and expressed it on the outside. The spirit of wholeness, forgiveness, peace, and balance was also on the inside. How would they express that on the outside?

It is a legitimate question, and one that both Inside Out and John’s Gospel challenge us to ask ourselves. We feel all sorts of emotions inside.

How often do we suppress those feelings?
Are we honestly thinking about our emotions and where they come from?
Are we aware that our thoughts about our emotions lead to actions?
And, are we aware that our actions affect those around us?

Friends, maybe the religious significance of Pentecost isn’t widely known or observed, and perhaps that is okay. The idea, though, that a spirit lives in each one of us and accepts us as we are, and actually encourages us to be honest about what we feel, moving us to honest and compassionate action with others, is a beautiful and transformative thing. Keep in mind that this spirit of love, wholeness, and peace is poured out on all people; that should be emphasized. This spirit is freedom to be yourself; you don’t have to suppress who you are. This spirit makes all things new—meaning that each day of your life is a new beginning. No matter what happened yesterday, it’s over! This spirit brings life and makes you come alive, realizing that you have all that you need. Scarcity is not the problem; believing that you are not enough is the problem.

The spirit reminds you that if you love yourself as you are and you love others as they are, you keep the commandments that really matter.

Who you are on the inside shows itself on the outside.

So embrace, on the inside, a peace that lives in you—not the false peace that leads to more suffering, but the peace that is wholeness of heart, mind, and body. The peace that says to you: there’s no need to be afraid. Be bold, be strong–be you! This spirit moves you to be your higher self but also moves you to accept when you fail, when you are sad, angry, happy, or joyful. The spirit accepts all your emotions.

This spirit lives in you; now allow it to be evident on the outside in how you live and treat others.

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Adding a Friend

John 15:12-17

When I was a teenager, there was a song that I learned in a youth ministry program that stuck in my head. The song Draw Me Close by Kelly Robert Carpenter spoke to me on an emotional level.

Draw me close to you
Never let me go
I lay it all down again
To hear you say that I’m your friend

In college, I encountered other songs. My church was Mt. Zion Baptist in Sioux City, Iowa. At Mt. Zion, music was one big emotional ball of cathartic energy. People cried, shouted, danced, laughed, applauded, and sang like their lungs might explode in five seconds. I loved it.

O what fellowship, o what joy divine, leaning on the everlasting arms…I sing because I’m happy, I sing because I’m free…what a friend we have in Jesus…

Take a listen…..

I felt that at Mt. Zion, no one cared what kind of emotional response you had to the music. Everyone had space to express themselves as they wished. If you wanted to be quiet, you could, but your neighbor just might be shouting and dancing next to you. Even the minister, while he was preaching, if he detected a tired atmosphere in the congregation, that people were bored or at least ready for lunch to begin, he’d start singing. And then the choir would join in. And then we joined. And we were back. And before we knew it, lunch was served.

Then, in graduate school. I started interning in churches. For the first time, I encountered a lot of people who participated regularly in church activities and worship, and who claimed to be Christians, but who did not care for songs like Draw Me Close or the gospel songs of Mt. Zion. In fact, I discovered early on in my professional vocation as a music and worship leader that this opposition was strong and loud.

Even church musicians and pastors didn’t want to sing these songs because, according to them, they were too emotionally-charged.

At first, I got defensive and didn’t know how to respond. But the more I researched the history of music used in services of worship [not just in Christianity, but in other religions, too]—I discovered that their argument was a reaction to changes they didn’t like. You see, music has been and always will be, emotionally-charged.

If a song doesn’t move you in some way, you don’t really remember it.

Some people, for example, claim that their hair stands up on the back of their neck when they hear certain symphonies of Mozart. Others fall into a rhythmic trance when they listen to particular hip hop songs. Still others are mesmerized by pop choruses; and some cannot get enough of the twang of country music or the hard-driving guitars and drums of heavy metal.

The fact is, music is emotional.

Now I fully admit that some songs are cheesy and annoyingly repetitive—in every genre. But our reaction to types of music is based on our social conditioning and our tastes. And so, one song that brings about a great emotional response in someone may not do the same for another person.

In spite of this, much of the Western Christian church [specifically mainline denominations with European heritage] continues to say that emotional songs are inferior to say, songs in the Reformed tradition that require an organ and were written during a certain time period and, according to them, are reverent songs that fit into 4-5 stanzas.

Again—don’t get me wrong. Reverence certainly has its place—in music, prayer, etc. I’ve been to prayer services at Sikh Gurdwaras, for example, and the songs they sing [based on their scriptures], certainly exhibit reverence for the divine presence. At the same time, though, emotion is involved. The divine is not aloof and far off, but here, in this moment, in relationship with all humankind. They use different instruments and vocal styles to reflect that. Consider also that I’ve participated in Hindu songs and prayers that follow meditative moments and then break out into celebratory clapping with cymbals. And I’ve been to plenty of live, secular music concerts during which people broke down in tears or looked like they were at Mt. Zion the way they danced and joyfully sang along.

Music, regardless of religious background, is often a bridge for us to see that humanity and the divine are connected.

That brings me to this saying in John’s Gospel, a continuation of the vine and branches metaphor. Jesus has just finished describing the beautifully-connected relationship between vinegrower, vine, and branches. Now, Jesus gives a simple command: love one another as I have loved you. And then this: no one has greater love than this, to lay down one’s life for one’s friends.

But we need to know that laying one’s life down is not about dying. I have heard this phrase misquoted to explain why missionaries die in other countries or why Iraqi or Kenyan Christians are killed or why women and men of the military die at war.

I think this shows great disrespect—both to those who die, but also to those who are living. In John, Jesus doesn’t ask people to die for a religion.

If we say that and believe that, we are no different than any religious fanatics in the U.S. or around the world who hide behind religion in order to commit violent acts.

No, Jesus says, in the Greek, lay down one’s psuche. Psuche is roughly translated into English as breath, life-being, or soul. Apply that to the phrase and here are some possibilities:

  • lay down (or set aside) your heart
  • lay down your mind
  • lay down your soul
  • lay down your being

Keep in mind that Jesus of Nazareth and the writers of John’s Gospel were all influenced by Eastern philosophy. Psuche is a holistic word to represent our humanity—including our ego.

egoEgo means “I” in Eastern philosophy. It is the the named self, self-consciousness of self-recognition.

When you say: “I am.”

Ego is preoccupied with our future existence; ego helps us survive sometimes.

But ego also can distract us from simply knowing our own selves, i.e. being present in this very moment, and then knowing the people around us.

Jesus’ teachings, and many of the teachings of the apostle Paul, were about the spiritual goal of attaining self-knowledge of one’s own true nature to become experienced and enacted in the world. Some called this enlightenment [like John’s Gospel] and others called this salvation.

Simply put—it’s about knowing yourself fully, as you are.

Keeping this in mind helps us to better understand the meaning behind these Jesus words of laying down one’s life for one’s friends. We are commanded to love each other in a better way, and this love involves knowing ourselves in the present moment, and knowing those around us. It means setting aside that which would prevent us from truly loving others as they are.

The vinegrower God is a relatable divine presence. Jesus called his followers friends. The command here is not to be religious or to believe certain things; the command is to love in a certain way.

Consider Lean on Me and the great Bill Withers:

Please swallow your pride
If I have things you need to borrow
If there is a load you have to bear That you can’t carry
I’m right up the road, I’ll share your load
If you just call me

We all have loads that we carry in life, and our pride can get in the way of admitting how we feel in the present moment.

We’re meant to lighten our own loads, and the loads of others.

This is how God is a friend. God is not meant to be heavy at all. Jesus, a good friend, said if your load is heavy, come to me, and I’ll give you rest, because my load is light.

This is how much we are loved.

And this is how we are supposed to love others.

It is possible—it really is—to meet people where they are and as they are. If we push aside our pride and the things that distract us, we can become aware of your own prejudices or any other obstacles that keep us from loving others.

Can you accept it?

The divine is a friend.

That’s music to the ears!

Embrace friendship with your Creator; see and accept yourself as you are, in this moment; seek out and nurture divine friendship with your brothers and sisters of the world.

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