Change -Rights of passage and the phases of our lives

I wanted to take the opportunity this month, as we look at change, to reflect upon how a few distinct traditions around the world observe the phases of life, and more particularly, the rights of passage within three specific spiritual traditions. Those living in the secular world often let a lifetime pass by, without understanding the significance of its cycles. The cycles and phases of our lives are in fact, spiritual sequences of events, unfolding for our benefit and reverence. The three traditions we will be reviewing this month are that of the Native American (Lakota) with their seven sacred instructions, Catholicism, with the seven sacraments, and finally, Hinduism, and their four Ashramas.

            While all three of these traditions may stem from separate cultures, they hold a commonality in their fundamental and philosophical nature of observing a lifetime in a sacred sequence. I realize completely that many reading this are non Native American, Catholic, nor Hindu, and I chose these examples for this very reason. I ask that you use these examples, and apply them as you see fit, into your own life’s journey, using them to self analyze, and align any secular ambiguity you are experiencing. Many times, in a life free of religious guidance, we forget to look at the years passing us by, and how we are moving through them like the flower within the four seasons. Ultimately, I wish to bring a new inspiration to you through these examples, and open your thinking to analyze your place within your current cycle of life. Use the sacraments of the Lakota, Catholics, and the Ashramas of the Hindu, to examine where you reside within these rights of passage. After I briefly describe each right of passage, Ill ask you a few questions for you to ponder, regarding your own path. I’m not asking you to accept, or even experience these sacraments, but to simply utilize them as tools to observe your own life’s changes and phases.

 

Beginning with our Native American rights of passage:

“These ceremonies occur during different stages of human life, and seasonal change. Though different in nature, the common focus among all of them was the health and healing of individuals and the community. Proper, regular involvement in the essential community ceremonies was, and still is, seen as fundamental to Lakota healing.” (Red Deer, 2001).

http://www.republicoflakotah.com/about-us/seven-sacred-instructions/

1. Canupa: The Sacred Pipe Ceremony

            The sacred pipe was a religious artifact in Native culture. The smoke is directly symbolic of the breath of God, the Great Spirit, Wacan Tanka. To ingest this vapor, and then return it into the physical world through an exhalation, was symbolic of speaking truth in all matters. A right of passage in a young mans life to instill honesty, moral high ground, and reverence to the Great Spirit. I ask you, if you were Native American, would you be able to receive this right of passage? Do you understand the meaning of your word, and do you dedicate yourself to being pure of heart as you speak? How might your life be different today if you spoke the absolute truth in all maters?

2. Inipi: The Sweat Lodge

            Inipi most closely translates to “live again.” The central focus of the sweat lodge was to undergo humility, and reconnect with the four earthly elements of air, fire, water, and earth. Those who sought spiritual purification and a rebirth of new strength and power on their spiritual path generally performed it. Do you recognize your natural connection to the elemental properties? Do you live your life connected to the natural world?

3. Hanblecha: The Vision Quest

            The Native American underwent the vision quest to request guidance from his of her spiritual guides. This usually appeared in the form of an animal. The ultimate goal of this sacred sacrament was to understand complete oneness with creation. Have you undergone something similar to this in your life? Have you sought out to authentically understand oneness?

4. Wiwangwacipi: The Sun Dance

            Among many things, Wiwangwacipi showed the dancer continuity between life and death – regeneration of all things. It shows that there is no true end to life, but a cycle of symbolic and true deaths and rebirths. All of nature is intertwined and dependent on one another. This gives an equal ground to everything on the Earth. Have you somehow come to understand eternity through the cyclical nature of all existence?

5. Hunkapi: The Making of Relatives

            A ceremonial display of face painting symbolizing change, indicating a person has been reborn and taken on new responsibilities and a new relationship. This meant that any previous troubles between ones new relatives would be forgotten. This was like removing the burden of carried grudges against others. Have you been able to let go of these types of emotional and energetic burdens somehow in your own life? Have you released personal grudges that directly hinder your spiritual growth?

6. The Keeping of The Soul

            In order to reconcile the death of a loved one, this ritual permits the resolution of things left undone, the healing of the Spirit and growth for the greater community. It allows the transition of the deceased into the Spirit World. Have you been forced to understand the letting go of a loved one through their physical death? And if not, do you understand how to prepare for and accept this part of life?

7. Ishna Ta Awi Cha Lowan: Preparing a Girl for Womanhood

            This puberty ceremony purifies a girl who has her first menstrual period, preparing her for womanhood and childbirth. In a tipi built by the girl's family, a holy man conducts the ritual with the proper sacred objects, including a buffalo skull painted red. Do you fully understand and respect the passage into adulthood as your ability to extend the divine works of creation through your own body to manifest and bring new life into this dimension?

Moving forward into our seven Catholic sacraments:

“The Latin word sacramentum means "a sign of the sacred." The seven sacraments are ceremonies that point to what is sacred, significant and important for Christians. They are special occasions for experiencing God's saving presence. That's what theologians mean when they say that sacraments are at the same time signs and instruments of God's grace.”

http://www.americancatholic.org/features/special/default.aspx?id=29

1. Baptism

            For Catholics, the Sacrament of Baptism is the first step in a lifelong journey of commitment and discipleship. Whether one is baptized as an infant or adult, Baptism is the Church's way of celebrating and enacting the embrace of God. Do you truly understand your connection to the Divine universal flow in this life? Do you acknowledge your role as a child of the creator?

2. Eucharist

            Catholics believe the Eucharist, or Communion, is both a sacrifice and a meal. They believe in the real presence of Jesus, who died for our sins. As they receive Christ's Body and Blood, they also are nourished spiritually and brought closer to God. Do you reflect upon the actual presence of the Holy Spirit within your own body? Note: The now popularized “Kundalini” energy; the fiery spiritual force coiled within Muladhara (base chakra) is the same life giving energy Catholics call the Holy Spirit. Do you recognize, and nourish this life force within you through any sacred acts of praise to it?

3. Reconciliation

            The Catholic Sacrament of Reconciliation (also known as Penance, or Penance and Reconciliation) has three elements: conversion, confession and celebration. In it they find God's unconditional forgiveness; as a result they are called to forgive others. Do you fully understand the power of forgiveness? Can you truly forgive others and yourself for past and present trespasses?

4. Confirmation

            Confirmation is a Catholic Sacrament of mature Christian commitment and a deepening of baptismal gifts. It is one of the three Sacraments of Initiation for Catholics. It is most often associated with the gifts of the Holy Spirit. Do you dedicate your life and your actions to a greater cause? Do you understand your presence in this life as a spiritual being connected to something greater than your waking level of consciousness?

5. Marriage

            For Catholics, the Sacrament of Marriage, or Holy Matrimony, is a public sign that one gives oneself totally to this other person. It is also a public statement about God: the loving union of husband and wife speaks of family values and also God's values. Do you maintain the spiritual maturity to give of yourself entirely and unselfishly? Are you capable of surrender and service through unconditional acts of love?

6. Holy Orders

            In the Sacrament of Holy Orders, or Ordination, the priest being ordained vows to lead other Catholics by bringing them the sacraments (especially the Eucharist), by proclaiming the Gospel, and by providing other means to holiness. Do you serve your community as an example of spiritual truth? Ordained or otherwise, do you live out your role as a spiritually evolving being by way of leadership through example?

 7. Anointing of the Sick

            The Catholic Sacrament of Anointing of the Sick, formerly known as Last Rites or Extreme Unction, is a ritual of healing appropriate not only for physical, but also for mental and spiritual sickness. Here I pose the same question I did for the Lakota’s Keeping of the Soul Sacrament. Have you been forced to understand the letting go of a loved one through their physical death? And if not, do you understand how to prepare for and accept this part of life?

            Now to examine our third and final tradition, lets talk about the Ashramas. I tend to liken this philosophy to a flower blooming in the spring, thriving in the summer, withering in the fall, and transforming in the winter.

“Shakespeare divided life into "seven ages". In Hinduism, human life is believed to comprise four stages. These are called "ashramas" and every man should ideally go through each of these stages:

            The First Ashrama - "Brahmacharya" or the Student Stage

            The Second Ashrama - "Grihastha" or the Householder Stage

            The Third Ashrama - "Vanaprastha" or the Hermit Stage

            The Fourth Ashrama - "Sannyasa" or the Wandering Ascetic Stage”

http://hinduism.about.com/od/basics/p/fourstages.htm

1. Brahmacharya - The Celibate Student

            “This is a period of formal education. It lasts until the age of 25, during which, the young male leaves home to stay with a guru and attain both spiritual and practical knowledge. During this period, he is called a brahmachari, and is prepared for his future profession, as well as for his family, and social and religious life ahead”. Do you recall your spiritual and social education while growing up? How does it influence you, and how do you apply it today?

2. Grihastha - The Married Family Man

            “This period begins when a man gets married, and undertakes the responsibility for earning a living and supporting his family. At this stage, Hinduism supports the pursuit of wealth (artha) as a necessity, and indulgence in sexual pleasure (kama), under certain defined social and cosmic norms. This ashrama lasts until around the age of 50.”  How will you, do you, or have you, spent your productive years in this lifetime? Were they karmiclly and spiritually balanced? Will, did, or do, your work habits and business ventures remained in accordance with your divine nature?

 3. Vanaprastha - The Hermit in Retreat:

            “This stage of a man begins when his duty as a householder comes to an end: He has become a grandfather; his children are grown up, and have established lives of their own. At this age, he should renounce all physical, material and sexual pleasures, retire from his social and professional life, leave his home, and go to live in a forest hut, spending his time in prayers. He is allowed to take his wife along, but is supposed to maintain little contact with the family. This kind of life is indeed very harsh and cruel for an aged person. No wonder, this third ashrama is now nearly obsolete.”

Do you now, or do you plan to take your later years of life in some sort of consciously reflective state? While we cannot all go wander the forest, we can certainly meditate daily and mentally place our awareness anywhere we choose, to do the same as the Hindu man in the phase of Vanaprasta.

4. Sannyasa - The Wandering Recluse:

            “At this stage, a man is supposed to be totally devoted to God. He is a sannyasi, he has no home, no other attachment; he has renounced all desires, fears and hopes, duties and responsibilities.

He is virtually merged with God, all his worldly ties are broken, and his sole concern becomes attaining moksha, or release from the circle of birth and death. (Suffice it to say, very few Hindu men can go up to this stage of becoming a complete ascetic.) When he dies, the funeral ceremonies (Pretakarma) are performed by his son and heir.” Quite simply I ask, will you understand and accept your physical death? Are you taking the steps now to alleviate the fears of what are unknown to most? Do you understand the importance of merging the conscious mind with its source prior to physical death?

            So to wrap up matters, I will ask that you draw your own conclusions and similarities between any of these sacraments and phases of spiritual living. I also feel obligated to state that the questions I asked you are in no way a judgment upon your personal state of being. Rather, they are simply stated in this direct way, that you might take the importance of their underlying nature deep into your own thoughts and meditations.

Until next month,

-Dr. Joseph Kenneth

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