Editor’s Note: A while back, we received a letter from a TZF reader that included the following inquiry: “I am about to get married to someone who is on a spiritual path similar to mine. We are concerned about the effect our marriage will have on our spiritual practice, and vice-versa. We are interested in your opinion about whether marriage and spiritual work are compatible, and if so, how do we fit them together?” Our reply, edited for publication, is reprinted here. As you read it, please keep in mind that what applies to one, may not apply to another. Thus, we believe the suggestions made here were relevant to our correspondent. We believe they may be relevant to others. But certainly they will not be relevant to everyone. The Universe is infinite in its variety. Thank God!
As with much of life, there are two answers to your question, a short one and a long one. And, except for their length, they are identical. The short answer is: If the two of you are truly in love with one another — which means that there is nowhere either of you would rather be than in the other’s presence, and there is nothing either of you has or could ever have which you do not ache to give to the other, and there is no person and no thing more important to either of you than your shared love — then that is enough. Your love, which is God, will see to everything else. As corny as that sounds, it is true, it has always been true, and it will always be true.
Now, for the long answer. The Universe is a closed system, a seamless whole, without any parts. It is One Thing, composed of only One Thing, Itself. If any piece of it (as if there were such a thing as “a piece of it”) is happy, then the entirety of it is happy. If any piece of it is unhappy, then the entirety is unhappy. Thus, if you or I stub our big toe, we say “My toe hurts” when, of course, it is not the toe which hurts, but we. The pain may have been caused by a trauma at the toe, but the pain is not felt by the toe. We feel it. We, who are the entirety, hurt. The Universe — God — is like that. Properly configured, marriage is like that.
You and I perceive our reality as if it were composed of parts. You, me, my house, countries, planets, trees, telephones, hunger, happiness, days, wars, toes, and so on. We draw arbitrary lines around each of these so-called parts, separating them from each other, and we name them, and we consider that we live among them. A herd of parts, so to speak, inhabiting the same environment (which we also consider to be a part). But it is not so. We are not a part living on a part in the company of other parts. There are no parts. All of the apparent parts, including ourselves, are actually an entirety, a seamless whole, and that whole is what we are. Thus, the reality is an entirety; the appearance of parts is an illusion. Indeed, the appearance of parts is the illusion.
Consider a seesaw. A seesaw is a plank that is balanced in the middle and whose ends are seats. If we cut a seesaw in half, our minds tell us we are left with two halves of a seesaw. But, in fact, there is no such thing as half a seesaw. A seesaw cut in half simply yields two shorter seesaws. Thus, it is impossible to separate or isolate the parts of a seesaw, for a seesaw has no parts. And yet it is the ends of a seesaw, and how they relate to each other, that makes a seesaw a seesaw; otherwise, it is just a board.
Relationships are like that. Although we speak of them as if they were composed of parts (people), they are not. And neither are they a matter of choice. Just as every board is effectively a seesaw, so is every aspect of the universe in relationship. The fact is, relationship is the nature of existence. Relationship is not a choice we make; it is a reality we face. Either we embrace it, and soar, or we resist it, and wither.
Our sole and entire existence is in the context of our relationships — with each other, with our lives, with the universe, with reality, with God. It is impossible to exist outside of some kind of relationship, just as it is impossible for there to be one end of a seesaw and not the other. The ends of a seesaw exist solely in relationship to one another, and so do you and I. Similarly, although we talk of them as if they existed independently of each other, there exist no such thing as male and female. Male and female are not two distinct or unique sexes or genders. They are two apparent halves of the same whole. Like heads and tails on a coin, like yin and yang, male and female compose a single, seamless entirety, and they exist separately of one another only in the landscape of our minds.
This is what Jesus was talking about when he observed, in response to a question about marriage and divorce, “Have you not read that he who made them from the beginning made them male and female, and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? So they are no longer two but one flesh. What God has joined together, let not man put asunder.” (Matthew 19.3). [See Note 1] In other words, what was created Whole in the beginning is forever Whole, and unalterably so. We may practice divorce if we like, Jesus is saying here, and sometimes it may even be appropriate and necessary that we do so; but never forget that divorce is ultimately impossible, for everything being one, nothing can be sundered.
All of this is contrary to what we have been taught, and what we have dutifully learned, since early childhood. Our parents, our school teachers, our scout masters, our government authorities, our friends and neighbors, and, too often, our priests, all teach us, either by lesson or by example, that we are one among many, that not only are we separate and apart from everyone and everything we perceive, but to acquire what we need and want, we must compete with all the others, for there is only so much to go around. We are even separate and apart, they teach us, from God, who lives happily in heaven while we live miserably on earth. These people seem to mean well, some even seem to love us, and so we believe them, just as, in their turn, they believed their authority figures. Now, how many bruises later, we awaken one day, and choose a different Teacher, one who will help us unlearn all that, and remember the Truth. That, in a nutshell, is what the spiritual process is about, and marriage is a fertile environment in which and by which to accomplish that.
By definition, marriage is about union, two becoming one, discarding our separative identity for an active, flourishing awareness of shared abundance in unity. In marriage, we learn to extend our boundaries beyond ourselves, to feel blessed when another is blessed, to hurt when another is in pain, eventually to erase the boundaries altogether. Clearly, that is the underlying definition of every true spiritual practice as well. Thus, in marriage, two friends come together in love at an altar [See Note 2], and say to one another, and to God, “Today, we perceive ourselves as two, but we wish to see ourselves as One, as You do. We realize that it will be difficult, sometimes even painful, to shift from our current perspective to Your Vision, but we are confident that, with Your Certain Help, we can do it. Therefore, here, now, in Your Presence, the two of us freely, unconditionally, and joyfully commit ourselves to that process, whatever the price and however long it may take, and we promise You, ourselves, and one another, to honor this commitment above all others.”
Clearly, entered into rightly, marriage itself provides a spiritual path, a suitable yoga, a way to God. And so, the answer to part one of your question — Will marriage interfere with your spiritual practice? — is: Not only need your marriage not interfere with your spiritual practice, but, properly considered, your marriage can itself be your spiritual practice. If both of you are so inclined, your spiritual practices and your relationship will merge in marriage until, before long, they become one and the same thing. You will undoubtedly still set aside times to sit, to read, to chant, to pray, to fast, and so on, as you had done before, but increasingly you will discover that the challenge and the discipline, not to mention the rewards, of crafting, in the acknowledged Presence of the Divine, a mutually meaningful, nourishing, and fulfilling life together, is as demanding and powerful a spiritual practice as any anywhere.
The second part of your question is: If it can be done, how is it done? Certainly, there are as many answers to that question as there are successful unions. Our own experience suggests the following rules. If at first they seem outrageous, unrealistic, even perhaps impossible, remember that so do virtually all spiritual practices and postures, at first.
To apply this rule, fill in the blanks with your first names, so that it reads, for example, Adam-and-Eve is One Word, or Napoleon-and-Josephine is One Word. Right away, you should be able to sense the implications. What was two words, “Adam” and “Eve” (or “John” and “Mary,” or “whoever” and “whoever”), each word separately representing the separate persons we perceive, is now “Adam-and-Eve” – one word representing one person. What was two is now one.
Consider a corporation. Before the law, a corporation is an entity, even a person, unto itself. It may appear to an observer to be no more than a name at a letterhead, without any buildings, vehicles, land, or other physical presence, but it can earn income, buy and sell property, inherit estates, go bankrupt, invest in the stock market, and owe taxes, just like a flesh-and-blood person. Further, a corporation exists independently of the people who created it. A corporation exceeds and transcends the sum of its parts, and, regardless of the intentions or activities or even the life span of its founders, it continues to exist until it is dissolved according to the authority before which it was created.
In this sense, marriage is a corporation. The two of you come together before God, and you marry. That event creates a third entity, the marriage. Once declared, the marriage exists in its own right, and it is greater than the combination of the two of you. It does not belong to you. If anything, you belong to it, and it belongs to God. Indeed, in a very real sense, it is a manifestation of God. Marriage is an organic entirety that apparently consists of two people, two parts, but which in fact is a seamless whole. “You” and “I” as separate individuals cease to exist (as if they ever did exist), and are replaced by a seamless “we” (which is all there ever was anyway). From now on, “we” is all that matters. “We” becomes your home, your life, your identity. It is who you are, and where you live. Everything either of you does, whatever it may be, and however private may seem its nature, is done not for yourself or to yourself, or even for or to the other, but for or to “us.” Everything — regardless of which of you may seem to be the actor — is done in concert, by “us.” From now on, the question foremost in both your minds is not “Is this good for me?” or “Is this good for the other?” but “Is this good for us?”
And you ask that question not as an expression of burdensome self-sacrifice — as in, “Naturally, I’d rather do something else, but now that I’m, uh, moan, whine, groan, married, I guess I’d better not” — but rather in the spirit of enlightened self-interest, fully aware that what keeps the relationship healthy and whole serves you because the relationship is the ground in which you now grow. So, you do this not for another, but for yourself. There is no element of sacrifice to it. Again, consider a corporation. The officers and employees of a healthy corporation know that when the corporation thrives, they thrive. And so, out of pure self-interest, each of them willingly serves the interests of the corporation, and that service serves them all.
Further, you ask that question, and you answer it, together. Just as, in a corporation, decisions are taken by the board in the boardroom with all the accouterments of the corporation, including the corporate seal, in plain view, reminding everyone present who they are, why they are there, and what they serve. Just so, from now on, you make decisions together, in the context of the relationship, as and for the relationship, confident that what serves the marriage serves you, and what doesn’t, doesn’t.
“(Name)-and-(Name) is One Word” is not a constricting, alien concept we impose begrudgingly on our lives. It is the true nature of reality. Remember, the two of you do not exist as you currently perceive yourselves. It is inescapably True that there is no such thing as “a person,” much less “two persons.” Such things exist only in our egoic, separative perception. All that exists in Truth is relationship. Thus, again, like a seesaw, you and I exist only in relationship. You and I are our relationship. And it is only in relationship, initially with each other, and ultimately with all of Creation, that we can be in relationship with God. To claim a relationship with God when we are unable to relate to Creation at any level, is fundamentally a lie. In marriage, by learning truly to relate to ourselves (which means learning to be ourselves), and to relate to one another (which means encouraging and allowing the other to be himself or herself), and to relate rightly to the relationship itself, and by learning that somehow all three of those phenomena are actually one and the same thing, we finally come into a true relationship with God. As a discipline, practicing “(Name)-and-(Name) is One Word” will set a marriage onto that path, and will carry you There. (Continued on next page)
Note 1: The
author of Matthew tells us that the question concerning the lawfulness of
divorce was put to Jesus as a test, in an attempt to catch him in an inconsistency,
and thereby belittle him. In other words, local religious politics. It is
not uncommon to hear or read exchanges with Realized Teachers,
like Jesus, in which participants pose such questions. Generally speaking,
it seems to us that questioners are not looking so much for an inconsistency
in the Teacher as they are for a justification of their own cherished practices.
Teachers, of course, instantly see through these maneuvers, for no matter
how cleverly devious we may think ourselves, we are transparent as glass
to them. Commonly, they will respond by raising the focus from the mundane
to the cosmic, just as Jesus does here. Thus, asked about divorce court
procedures, he replied about the inviolability of the One. Again, this is
typical of Teachers. You ask them what time it is, and they respond about
the Nature of Eternity! On the one hand, of course, that is their function
as Teachers – constantly to draw our attention to the Real Issue – but
on the other, one must remember that, from their perspective, the cosmic is the
mundane. Their interest in local squabbles could not be dimmer. Just so,
consider Jesus’ rebuke of his disciples when they suggested that he burn
down a Samaritan village, which, because of just such a squabble, refused
to receive him (Luke 9.52). The scriptures of every tradition seem full of
instances like that where students and disciples of the various Teachers,
seekers like you and me, simply do not get it. (For a preposterous consideration of the
divorce question raised at Matthew 19, please click here.) [Return to
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