The Mystical Christ

by Michael Maciel

Most of us are trying to make something of our lives. We have values, and we want to realize those values in our living—to make them real, to manifest them in the world. Having values is the same as saying that your life is oriented towards the good—the ideal you envision for yourself, your family, and for the society you live in. It’s the same because it’s impossible to want anything unless you value it. “Where your treasure [value] is, there will your heart [desire] be also.” The heart wants what the mind deems worthy.

We define setbacks in our life as those instances where we fail to reach our goals. We miss an opportunity, we reach but fall short, or we fail to meet an expectation, either of others or our own. This is the source of our anxiety—the ever-present possibility of failure. This fear is simultaneously our nemesis and our strongest ally, because it keeps us alert, and it goads us to try our best in all of our endeavors. But when our anxiety supersedes our desire to succeed, we take fewer risks. We cease trying. We tend to hunker down in the safety of the known, the tried and true. Too much fear stops us moving forward altogether. And since life never stands still, it leaves us behind, until we are cut off from our own vitality and die. In the face of our greatest challenges, it is fear that we need to conquer—“We have nothing to fear but fear itself”—not some external foe, real or imagined.

No one is perfect. “All have fallen short of the glory of God.” This is the number-one reason why Jesus told us not to judge. “Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.” If you are a person of good will, you naturally want to do your best to expunge the world of evil. And evil is everywhere! But it’s not so easy to reconcile our own evil, the malevolence we carry around in our hearts, the desire to correct the extraordinary evil in others. We would do anything to eliminate the atrocities we see on an everyday basis. We might, if given the chance, murder those who commit them, because our zeal to do good can easily flip and become its own kind of atrocity.

Recognizing that we ourselves are capable of doing evil is in itself a horrendous failure. That’s why we don’t go there. We don’t sit with our evil propensities and acknowledge their existence, because to do so would show us that we aren’t good at all, at least not as good as we pretend to be. So we try to bury it, we keep it under lock and key, like Pandora’s Box hidden away in the cellar of our psyche. But what we conceal in darkness has its way of oozing through the cracks, and we find ourselves doing strange things that we cannot control, things that we believe only strangers are capable of committing. And when we do them, we become strangers to ourselves. And that, dear friend, is our downfall. It’s when we surprise ourselves with our capacity to do evil that our lives are upended, sometimes catastrophically.

So, imagine what power there might be in getting to know the contents of the darker corners of our hearts, to go into each contest, whether external or internal, knowing that the evils we hate have already taken up residence within us. In fact, they have been there so long that we can hardly regard them as other. On the one hand, knowing that we can just as easily be bad as good can make us more compassionate. We’re not as quick to condemn others because we’ve “been there.” But, on the other hand, since knowing this about ourselves is a failure in itself, we might want to simply give up, to write off the whole human endeavor, to see the world as hopelessly flawed and unworthy of our efforts to change it, since we ourselves are the problem we seek to solve.

This, however, is the greatest failure of all. It’s what keeps good people doing nothing, because there’s no better way to psyche out your opponent than to get inside his head and make him doubt himself. And those who are unabashedly evil-minded do not hesitate to do that every chance they get—to make you feel guilty, shameful, inept, and powerless.

True heroes, however, already know that about themselves and enter the battle anyway. In a way, they know they don’t have anything to lose and are therefore the most dangerous. They have no badges of honor to defend, no purity to preserve, no inviolable standards to uphold, because they know that they have themselves violated all these values. They themselves have been untrue. They themselves have done the evil they seek to overthrow. Honestly accepting this eliminates any pretense in the combat.

This is what makes the wounded warrior a formidable foe.

If you are serious about doing good in the world, understand one thing: there is no virtue in naïveté. None. It does not give you strength. It doesn’t make you pure. It doesn’t mean that you are better than the evildoers you hate. It only means that you are naive. And realize this, too: If you are hellbent for justice, you are potentially the most hateful, malicious, and genocidal person in town. History is full of such do-gooders. And millions have died as a result of their self-righteous schemes to set other people straight. Don’t be one of them. Not on any scale.

Let’s call it the vehemence of justice. Its tools are the flaming social-media posts, the student rallies at universities, the riots of tear gas, rocks, and broken glass, and, finally, the guillotine, the firing squad, the forced marches, and the death camps—all in the name of righting wrongs, of casting out the beams from the eyes of others, of ridding the world of evil. What we repress, we project. And God help those upon whom we project the things we are unwilling to look at within ourselves!

Justice—real justice—never froths at the mouth. Real justice knows how to restrain itself, to make the punishment fit the crime, not gouge out the eyes of those who only knocked out a few teeth. Real justice doesn’t force anyone to do anything but instead deals with the present moment without imposing a utopian vision that only has room for conformists.

“Judge not that ye be not judged” doesn’t mean to let everything slide. It means
stop condemning other people for displaying in broad daylight the things you are hiding in the dark. Stop that. Stop it now. If you see something you don’t like, something you wish other people would do differently, imagine yourself in their shoes. Chances are that if you do, they will fit your feet perfectly.

– by Michael Maciel

The problem with being a future-oriented society is that when the future disappears, everything falls apart. Our horizons have been too broad and too far-flung. It’s time to bring them closer to home. Because when we use the future (which is always fictitious) to anchor our reality, we lose direction—it is suddenly obliterated, not just by changing into something different but by being replaced altogether by uncertainty.  And that can be unsettling if not downright disturbing.

Now is the time to practice mindfulness, but in a way that’s a little different from the way we might practice it in meditation. By bringing our horizons closer in, so that our future is no more than a day or two out, we can focus on what needs to be done right now.

We all have a certain amount of chaos in our lives, but we manage to put off organizing it by constantly focusing on the future. We have goals, and they are usually long-term. Now those goals have…disappeared. And we don’t know how to live without them. 

Ever notice how young parents can be too distracted to be in the present moment with their kids? It’s because they have goals. Big goals. Important goals. And the overzealous pursuit of those goals can rob them of the most precious years of their life.

Now we’re in a time where there are no goals. Goals have been preempted by a huge cloud of uncertainty. For many of us, the farthest out we can see is fourteen days, the recommended period of quarantine. After that, who knows? Maybe another fourteen? 

Being overly future-oriented has its dubious payoffs. It allows us to falsely prioritize. Instead of tending to the things right under our nose, we put them off, because there are much more important things to attend to. Even if we’re not actually doing anything concrete to realize our goals, we justify putting off the small stuff by believing that if we don’t stay focused on the future, it will drift away, as though thinking about it holds it in place. Thoughts without action is a form of magical thinking.

Having goals isn’t the problem. Having goals that are beyond our immediate horizon is. We need to bring our horizons in. Way in. What am I going to do today? What has to be done by tomorrow? That’s it. That’s as far as our concerns should extend right now. Why? Because no one knows what lies beyond that. But we do know what needs attention right now.

Our lives are a continual balancing act between the known and the unknown. We plan ahead as a way of projecting certainty into our world, so that we can feel confident that our actions will produce predictable results.

Our actions, then, become our prayers. We tailor them to produce the world we want to live in.

There is a Zen saying: “The way you do anything is the way you do everything.” Just as having a well-defined long-term goal can positively affect the way we take care of the little things, so can the way we take care of the little things positively affect how our future will turn out. There are two reasons for this. One is practical and understandable. The other is profoundly esoteric. Let’s take the first one:

As we attend to problems as they arise, we prevent them from accumulating beyond our ability to control. If we fail to attend to them now, they will overwhelm us in the future. Procrastination sets in. We worry—a lot. We get depressed, and our ability to respond to the exigencies of our life deteriorates. If we ignore our problems long enough, they will sink us, sometimes catastrophically. 

We face problems everyday. There are enough of them, big and small, to completely occupy our attention. Unless, of course, we’re too busy thinking about the problems that might occur in the future. Those problems are fictitious. They haven’t happened yet. They might not ever happen. But we spend more time worrying about those than we do about the real ones lying at our feet. 

When Jesus told his followers not to worry about tomorrow, he wasn’t telling them how to be hippies. He wasn’t telling them not to plan for the future. He said, “Sufficient unto the day are the evils thereof.” He was telling them that if they attended to everyday problems as they arose, the future would be a far better place to live in when it arrived. But if they did not attend to the everyday problems as they arose, the future would likely be a living hell. 

Now for the esoteric part of this: We are not born a blank slate, but…we live into one. There is no fate. The future is not written in stone or, as Lawrence of Arabia said, “Nothing is written.” We write our futures as we live. Our actions are our prayers. If we organize our lives now, the order we create will extend into the future and the future will take care of itself.

How do we implement this? Since most of us are in isolation now, due to the public health crisis, we have the time and the stage upon which to conduct our experiment. Our home is like a miniature solar system. It is in constant flux, and as conditions change, so do its needs. All we have to do is ask ourselves, “What needs to be done today?”

Our home will tell us, if we listen. Maybe the refrigerator needs to be emptied and cleaned. Maybe we need to order food from Amazon. Maybe we need to call a family member or friend. Whatever it is, it is a bit of chaos that needs to be put in order. Chaotic conditions—unattended problems—make us vulnerable.

Sufficient unto the day are the problems thereof. Don’t allow yourself to get obsessed with speculations about the future as a way to avoid what needs to be done now.

By bringing our horizons in and living consciously in the present moment, we live in a state of continual preparedness. When conditions change suddenly and unpredictably, we will be as ready as we can be, which is better than feeling crushed by regrets.

And, most importantly, when we order our present, we simultaneously order our future. The developer of the Alexander Method, F. Matthias Alexander, said, “People do not decide their futures; they decide their habits, and their habits decide their futures.” Get in the habit of attending to real needs as they present themselves. Bring your horizons in. Way in.