Episode 7: Shame part 1

Hi folks -- another two-parter today. I don't know if we speak shame directly in this episode but when I zoom out I think the seven of swords (our card for the day) is a good face for us to project shame onto, for our learning. Shame is the word of the day, then. We talk about a lot; theater, healing, prayer, social duplicity, honesty... Phil gives Ben a reading. There's Phil's music sprinkled in. I'm gonna include some relevant quotations on shame in religious communities here, starting with one we actually reference in the episode, from a very old poet named Jnaneshvara. 

Embarrassed by Her formless Husband

And Her own graceful form, 

She adorned Him with a Universe 

Of myriad names and forms 

In unity, there is little to behold;

So She; the Mother of Abundance 

Brought forth the world as a play. 

 

'Traditional images of God as powerful and protective may be unhelpful to victims of abuse' 

'...failing to recognize the existence or insights of shamed people except as 'objects' of compassion.' 

'Images and concepts of God in Christian tradition mirror and reinforce the practice of monarchical parenthood, which has led to so much narcissistic disorder and shaming of children.' 

'Immortality, invisibility, omnipresence, omnipotence, rationality, disembodiment, to be unbiddable are all, conveniently, powerfully attractive to the shamed and narcissistically wounded.' 

'If symbols, images and beliefs about God can be formulated and propagated that are less likely to produce feelings of defilement, unwantedness, inferiority, unlovability, and powerlessness in people, then it is desirable that this should happen. The implication of refusing to engage in such creative reformulation may be that theology and theologians are themselves bound up in maintaining the unholy canopy of shame. Perhaps the canopy covers their own shame by allowing them to shame others.... ...... the design of many churches reflects the fact that much liturgy is inspired by the customs and practices of ancient secular courts, such as that of the Roman Emperor. Bowing, using incense, separating off the populace from the sacred space, wearing special cothes -- all these things owe their provenance to secular practices and hierarchical arrangements that were designed to reveal and maintain power in society.' 

---Stephen Pattison, from "Shame Theory, Therapy, and Theology