Modules 23 & 24: Signs of Growth

8/12/2018

In these two modules, we will re-engage with issues around spiritual development and signs of growth.  We began this topic at our April residential institute with a conversation about the Four Quadrants, which represents a path to transformation and the faces of Spirit.  Each of the four quadrants is valid in and unto itself, and each one can be can be used to help interpret experiences.  In the upper left quadrant, we interpret the interior stages of consciousness development; in the upper right quadrant, we see an experience as brain wave states or endorphin release; in the lower left, we look at the lens of the collective cultural consciousness; and in the lower left, we see it as an empirical web of life or social system.

Next, we explored some of Elizabeth Liebert’s work around human development in spiritual direction.  We learned that our understanding of how the world functions limits the borders of our awareness and understanding.  Please take some time to re-familiarize yourself with Liebert’s explanation of the different stages of adult development.

A few questions that we ask in this module include:
1)    What lens/frame of reference do I/you use to create/construct and interpret the world?
2)    What does it take to get to another planet/level/value meme?
3)    What are some of the signs of growth on the spiritual path?

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Let the conversation begin! We welcome your thoughts and look forward to chatting it up with you!

“The adventure of awakening is among the most universal of human dramas.”
Ken Wilber

10 Comments

rebecca rosher

8/26/2018 10:40:06 am

1. You have been introduced to Liebert (Adult Development in SD), Gilligan (Moral Development), Fowler (Faith Development), Beck/Wilber (Spiral Dynamics), and a Sufi model of development. Which model/s are you drawn to? Why do you think this is so?

After being exposed to so many incredible development schools of thought, it has appeared to create a nonlinear continuum to better understand development. This “continuum” shifts as individuals using the tools look through different lenses. For example, when looking at development through a feminine perspective, rather than the culturally dominant voice of the male perspective, one might refer to Gilligan. If one is looking through the lens of individual and groups or institutions, one might reference Beck/Wilber’s spiral dynamics. To understand religious development, Fowler would provide a resources. And when looking at individual, episodic growth, the Sufi model can provide insight. Each of these is reinforced by the understanding of the other model, and while they all can stand alone each model is enhanced by a deeper understanding of internal and external growth and development model. While I appreciate each model, I think I am most drawn to and intrigued by spiral dynamics. I think that having a model that can address individual behavior or the worldview of a group is incredibly intriguing, and powerful. I think it can be used for individual growth, understanding a worldview as an individual's life circumstances are altered is invaluable. Using the same model for a people group or institution strengthens the model and my understanding.

2-4. What difference will our times make in our understanding of human development?

Many things impact our understanding of human development. One of which would include the times in which we are currently existing in. Understanding the social codes, rules, culture, and the way individuals and groups move in the world is critical to understanding human development. The podcast I listened to, 156, provided insights into conditions that foster change in order to “level up” in spiral dynamics. I found that understanding these six conditions incorporates an understanding of current times and culture and how to navigate them, as well as what might stop development.
Potential- is one’s potential open, closed, or arrested?
A yes or arrested potential indicate an openness to move to a new level.
A no potential is rooted in fear or an inability (at the time) to see outside of self, or a bigger picture resulting in no growth.
All problems in current model are solved?
In the current times, are there existing problems to be solved based on the worldview/level?
This leaves little room for unresolved conflict, and is there a current level of comfort with current positioning and individual development. If so, then there is potential for shifting to a new level.
New problems are experienced
New problems that need solving arrive. They cannot be solved with existing worldview/perspectives, and a new perspective must be adapted to solve the new problems.
Barriers move from identification to overcoming.
The ways in which one is able to move from a barrier to growth are:
Elimination of the barrier
Bypass the barrier
Reframe the barrier
Example: identity
Losing attachment to the identity, rather than losing identity.
Insight-what got you here, won’t get you there
Adaptation of new perspectives.
Insight of what has been working won’t continue to work in the same way.
Consolidation-
Some sort of support is needed to level up.
Support when you get to the next level

5. What are some cautionary statements that you would like to remember lest you reduce a client/seeker or yourself to a stage?

I think that what has masterfully been done in this module is the understanding that there are many pathways to development and growth. If I am thinking that an individual person (or myself) is at a particular stage, I think looking through a different tool might alter that. At the very least, it widens the perspective to allow a human to “be” multiple stages simultaneously. I think also, that some level of empathy is required for this process. I, personally don’t enjoy being reduced to a number, acronym, color, etc. Knowing this about myself, and providing companions the same courtesy that being reduced to one portion of growth and development can assist in this process. Also, listening to an individual can help challenge the singularity of reducing one person to one particular level. I find that active listening always expands my view of any human to a more dimensional viewpoint.

1-3 What are the connections between growth and our well-being? How have you known if your practices are working for you?
I find that I notice if my practices are working, if I am experiencing some sense of growth and/or well being. These seem deeply connected. In the readings an

Jeanette

9/4/2018 08:43:59 pm

Yes, each model is certainly a lens, and some are a bit foggier (e.g. out of date with new knowledge, understanding, and practice we now have) than others. I like the idea that fear and inability to see past self get in the way of movement. I am curious about the movement from barrier to growth. Could you expand on that a bit more?
Yes: empathy and listening are key to entering a person's story. This concept of expanding our view of someone is intriguing. It seems there are some things in our culture that help us to do just this. For example, the broadening definitions of spirituality, religion, etc. help us to articulate our own ideologies and inform our sense of aloneness.

Jeffrey Phillips

9/3/2018 12:13:23 pm

I just read an interesting customer review on Amazon regarding Liebert's book, Changing Life Patterns: Adult Development in Spiritual Direction. If you are interested: https://www.amazon.com/Changing-Life-Patterns-Development-Spiritual/dp/0827204795#customerReviews

9/3/2018 01:35:41 pm

RQs on developmental theories (module 23 and 24, bottom of page 2 and top of page 3).

1. My head is spinning as I attempt to grasp and integrate all of this. Developmental psychology is one of those academic areas I have had a smattering of exposure to over the years, but is now, in this module, re-presented in dense and expanded form, making it challenging to comprehend and apply, especially given my incomplete understanding of the material. The phrase "enough knowledge to be dangerous" comes to mind." Of course, I'll try anyway!

Some things I am certain of....

a. People do change as they age - physically, mentally, morally, spiritually, emotionally.
b. One can quantify these changes in "stages."
c. It can be helpful to do so, especially for a spiritual guide,
d. but it can also be dangerous. "People are not stages," as Jeanette has reminded us.
e. Some people are going to be aware of their non-physical changes. For them, growth is more possible.
f. Others are not. For them, growth is more optional.
g. All the theories seem to move toward a "universalizing" aspect that broadens one's interior life and exterior actions from "me" to "we." That is inspiring.
h. The "higher" stages almost never happen before age 40, 50, or 55. I'm right on target, maybe a bit late.

It's hard to say which theory most intrigues me. I am most familiar with Fowler, and used it recently in an adult education series on individual faith journeys. For a long time I have been encountering mainline Protestants who are not satisfied with the faith they learned in Sunday School, and want to grapple with something more complex that will lead to an intellectually honest, and yet heartfelt, grown-up faith. I suspect I will continue to see people like this as a spiritual guide. I find Marcus Borg's three-stage "pre-critical/critical/post-critical" typology to be helpful with such folks, as well as his book, The God We Never Knew, which allows adult pilgrims to question and overthrow their Sunday School and heard-from-the-pulpit understandings/images of God, and then reconstruct new ones that both make sense for independent thinking, rational adults and still allow for a vibrant faith (both individual and corporate).

I also keep coming back in my mind to the four stages of life found in Hindu philosophy: student, householder, retired, and renunciate. Like Borg, this is not "psychology" like the models we read about for this module, but are nonetheless true and helpful - at least in my life and the lives of people I know.

I am impressed by Wilber's four quadrants and Beck's spiral dynamics. That's also when the head begins to ache as they attempt to be so comprehensive, bringing together so many existing categories and theories, and so much extant knowledge from so many disparate disciplines. However, they also point outward to new, not-yet-found knowledge and not-yet-entered epochs of human history, even as they acknowledge that many of the changes, both individual and corporate, will happen because of what occurs within people as well as in the social or global context. But, again, Wilber and Beck require an intellect that can juggle only about five hundred conceptual balls at once, and that is about 498 more than I can maneuver. That said, I'd like to learn more as they both lead to spiritual insight and, therefore, directly apply to the spiritual growth that is possible in our seekers - and is us!

9/3/2018 02:01:42 pm

RQs on developmental stages (continued)

2. This is a great question because it reminds us that no developmental theory is static (although they appear to be so). Rather, each one is better understood in the light of our ever-changing world of new ideas and realities. What comes to my mind by way of an answer is how global changes in religion are inevitably changing (and probably accelerating) how people move through the stages of spiritual development. I was born into a world where everybody believed in God and went to church. No one born today is born in that world - even in Asia and Africa. I was also born in a world (well, in Central Illinois, anyway) where everyone was a Christian, except for one or two Unitarians. No one is born, even in Central Illinois, into such a world anymore - even if they are born in country where one religion dominates. Religious diversity, including an increasing presence and acceptance of secular, atheist, and "spiritual but not religious" self-definitions, is challenging and changing all these well-known theories. They all begin with a degree of "convention," but "convention" and "normality" do not exist anymore in the world of spirituality and religion (or probably even in the world of moral development, either). In the postmodern world, there are no meta-narratives. I regret that sometimes, but also accept it and, in fact, see it as an exciting platform on which to build new approaches and means of ministry. Going back to the previous question, if any models are going to work in this incredibly fluid social environment, it is probably along the lines of Wilber and Beck.

3. A lot of deep listening! And learning (on the part of spiritual guides). A lot of shedding of assumptions about what people bring to spiritual conversations - and what they need or desire from them. My guess is that people will be seeking those "higher" levels of consciousness that make the personal political and the local global, that integrate (without diluting) the world's religions, that seek unitive forms of spirituality, that allow for a blurring of subject and object, that unite body and spirit, individual and community, and that move from "I" to "we" and "them" to "us."

Or maybe they want to know how to be a better Christian, and you start from there without judgment or a desire for a more "enlightened" outcome.

9/3/2018 02:29:27 pm

RQs on human development (continued)

4. I listened to podcast 0168, "Who Gets to Define 'You'?" I found the conversation difficult to listen to as the hosts seemed naively unaware of the social forces that define us from the moment we are born. They seemed to think that we can each create our own self-definition without regard to the ideas of normality that shape us from the second we are born. Who are we? How ought we to live? What are we to think? No one answers these questions without regard to the voices and pressures that surround and seep into us from Day One. Human beings are social creatures. We are shaped way more by our social environment than we care to admit. I have always been suspicious of psychology because of its apparent disregard for the social - both as causation of personality and as a necessary response of the human person. I come back to Wilber and Beck, intrigued by their open-ended, integral models that leave no aspect of life on earth uninvolved from the developmental process of human beings.

What might stunt our growth? By not considering, as far as our little minds are able, how the interior/exterior intersect with the individual/collective (Wilber) - and have intersected since the Big Bang. The Marlboro Man is dead, and actually never existed except on American TV in the 1960s. America First is poor politics, and regressive in terms of human developmental theory. "Me and my Jesus" was never good theology. "Individual rights" that leave billions of people hungry is not a well-developed moral system. "Personal spirituality" is probably an oxymoron - or at least but an early stage on the path toward a richer, more shared spirituality that appreciates the inputs into the spiritual life of so many traditions, thinkers, individuals, nature, and artists, and then seeks to contribute to building a more robust spiritual community.

"Our true nature" is never solitary, though it does involve solitude, open - ever open - to all the voices and theories and traditions and stories of human yearning and learning. The broadest possible interdependence, not independence, is the goal of the spiritual life, IMHO.

9/4/2018 08:57:04 pm

Jeffrey,
Thank you for pointing us to a couple resources, as we may walk with individuals who struggle with some of the same things you mentioned. I'm amazed at your ability to accept that in the postmodern world there are no meta-narratives. And even more so, that you see it as an opportunity to inform your ministry.
I hear you on your suspicion of psychology and yet I also understand it to be a helpful discipline in the West. A 4 quadrant model helps to round out the individualist's perspective of psychology and include culture and society and the brain.
Your comment about "me and my Jesus" reminded me of something: Did you ever hear the acronym JOY? The order of care is Jesus, others, yourself. That was a worldview stressed in a camp I worked in. We need more integration and fewer silos!

9/3/2018 02:42:02 pm

RQs on developmental models (continued)

5. Again, I like the emphasis in spiral dynamics that one doesn't leave the previous "stage" completely as one "progresses" to the next one. Rather, all the previous stages are there as we enter new ones, and there's the promise, if not emerging presence, of the more "enlightened" stages, too. There's still a part of me that finds comfort in singing "Jesus Loves Me," even though I can think of a hundred "grown-up" reasons why it's a stupid song for spiritually mature adults to sing. In the helix or upward vortex that is spiral dynamics, I am more of a rainbow flag with all the stripes from beige to turquoise rather than "just" the one color that may dominate my nature at this moment. This fluidity allows for progress, of course, but I wonder if it might not imply regression as well, or at least the threat of retreat and retrenchment. In any case, I appreciate both the "spiral" and the "dynamic" aspects of Beck's model, and will attempt to keep it in mind for myself and those who come to see me as a spiritual guide.

9/6/2018 02:51:46 pm

RQs (Stewart and Chodron).

1. The connections between growth and personal, interpersonal, communal, and global well-being are many, and they proceed in that order: self, self and other selves, self and community, self and the social and biological world.

A spiritually growing person is a happier and healthier person. I wish it could be stated more complexly, but it can't. A spiritually growing person is increasingly self-aware, emotionally mature, less reactive to other people and unwelcome circumstances, and more empathetic. A spiritually growing person is more patient, less judgmental (of self and others), more ethically aware and thus capable of better ethical discernment and action in the world. A spiritually growing person is more comfortable with ambiguity, mystery, and uncertainty (in self, others, God, and community). A spiritually growing person is more likely to engage in positive self-care, giving permission to self and others to not be perfect, and thus set a better example of what "self-differentiation" (Murray Bowen) looks like in the flesh, not only in theory. Being more aware of ego and its tendencies to distort and separate, a spiritually growing person is in love with life and all it includes - everything! And love is as contagious as anxiety, fear, and self-absorption - so much so that the spiritually growing person serves as "leaven to the loaf," making the entire world a better place to be.

2. Chodron states well the "signs of growth": diminished "kleshas" ("strong conflicting emotions"); discovering and attempting to live the "middle way;" an increased capacity to notice self, touching "with unconditional friendliness... whatever might arise;" discovering that growth is possible, even when we reach a plateau and think that we have grown all we can; a consistently relaxed posture of body and mind; increased "unconditional friendliness" with one's self; and an increased ability to let go of rigid attachments to desired outcomes. This is a pretty comprehensive list! I might add: more successful relationships with others; more compassion for the world; and more joy, peace, inner freedom, consolation, comfort, and patience in daily living. It might also be a sign that our practices are working when we actually want to do them rather than seeing them as "just another thing I have to do"!

3. Signs of growth in my own life are the delight I take in my daily practice, even when I don't "want" to do it! I would also like to think that, in the past year, I have become more self-aware, more patient with myself and others, a better listener, more empathetic, and more joyful as I enter with increasing ease into awareness of Mystery. I also think I am simply more attuned to the spiritual/unseen-but-real aspects of life in myself, others, my religious tradition, and the world generally.

The question of how my seekers have grown would be a good one to raise with them in a session, or ahead of a session in order to give them time to think about it.

9/7/2018 06:26:22 pm

RQ (Jeanette's teaching). Jeanette packs eleven good points into a 4- minute, 20-second clip!

The question pertains to my own growth. I can think of many times of profound growth in my life, but maybe none as meaningful as those this last year in which I have pursued the spiritual life with intention. The readings, discussions, teachings, retreats, as well as my own daily contemplative practice, time with seekers, and work with my spiritual director have combined to produce the kind of fruitful growth so well enumerated by Jeanette.

Perhaps one example will suffice here.

I am preparing a session for my adult class this Sunday on "Reclaiming Jesus," a May 2018 ecumenical confession of faith offered by twenty or so "elders" of the church in light of what is happening in our land following the election of 2016 (find it at www.reclaimingjesus.org).

I am passionate in believing that mainline (or liberal) Protestant faith leaders and churches need to speak out on urgent social and political matters from our unique non-Catholic, non-Unitarian, non-evangelical, yet Christian perspective. And I believe that we need to speak out about Trump and his policies about women, LGBTQ, immigrants, the environment, and his assault on decency, our democracy, and economy. This is what Reclaiming Jesus does, so I'm personally invested in this session.

I am also aware that there will be questions, and maybe even pushback, from some of the attendees. I can imagine their comments: "Why are we talking about politics in church?" "I agree with Trump on some things." "Things like this are divisive, and might even divide the church." Some people may even question my own judgement in introducing the topic.

In the past, I would be narrowly focused on making sure that I persuade those attending of my point of view on something like this. However, I've learned this last year that this is called "ego," and that we end up acting in ways that are contrary to our own interests (and those of others) when ego runs our life. I've also learned to be more patient with people, to allow time for their growth, to allow them their legitimate (even if wrong!) opinions, to be more compassionate and understanding of why they think and are the way they do and are. I have learned that I don't have to be right. I have even learned that sometimes I am not right - that I have something to learn from others, even ones who I still disagree with. I've learned to have a bigger heart for others, including people who like Donald J. Trump, and who read the Bible and somehow conclude that Isaiah, Daniel, Jesus, Moses, and the Hebrew midwives weren't political.

I approach the session on Sunday without fear as to how it will turn out because I do not have the anxiety I used to have about "getting it right" and "making sure people agree with me." Indeed, rather than wanting to argue the rightness of this Statement, I find myself genuinely wanting to hear what others think about it. Although I know this is an appropriate topic for an adult class in a church like ours that wants to proclaim and live a relevant faith, I am prepared to hear people say anything - denouncing the authors as manipulative, self-serving hypocrites, or even taking me to task for choosing this topic. I am at peace.

Of course, if I am at peace as I enter into leadership of this session, and am feeling genuine love for everyone in the room, the day has a greater chance of opening minds and hearts.

Indeed, I look at Jeanette's eleven points and see in this example that I am making progress on all of them! For this I am grateful and hopeful - both for myself and for all human beings. Bottom line: growth is possible. If it can happen to me, it can happen to anyone.

Modules 23 & 24: Signs of Growth

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