Life is not permanent. It’s frail. As much as we want to deny this truth, at some point we all experience the impermanence of life. In those moments, we often universalize our loss. We can get stuck in our grief, believing that this loss of a career, a loved one, a marriage, a wayward child, or our reputation now defines us.
What we do with loss and grief matters. Quite often, we make the situation worse by scapegoating. As René Girard claims, some of us externalize our pain by blaming it on someone else. We accuse others — a co-worker, a spouse, or even God — for causing our problems. We justify our anger at others by condemning them for our loss.
On the other hand, some of us tend to internalize loss by scapegoating ourselves. Some of us play an audio stream in our heads that torments us the voice of shame. “Why did you even try? You knew you were going to fail. See, you are a loser.”
If you are like me, you do both. I have a pattern of scapegoating others and myself. As long as I can blame someone else for my problems, then I can let myself off the hook. But that’s just a temporary fix, because I also have the voices in my head that taunt me with shame. Whether I blame someone else or myself, scapegoating is very destructive. It creates a cycle of blame that threatens relationships and personal health. And so I wonder if there’s a third way to manage the loss we inevitably experience in life.
Is there a way to atone, or reconcile, with our losses that doesn’t involve scapegoating? Yes. Buddhism and Christianity offer that important third way.
Buddhism, Loss, and Mandalas
A group of Tibetan monks make an annual trip to Laguna Beach, California. They gather at a neighborhood church to create Sand Mandalas. Also known as Compassion Paintings, the intricate Sand Mandalas take six days to create. Visitors come from all over the world to watch the Buddhist monks create their Mandalas. One visitor describes the process as “meticulous and seemingly back-breaking work.” These monks work hours on end, only taking short breaks from their work.
At the end of those six days, after all that hard work, the monks carry their stunning creations to the beach and do the unthinkable. They throw them into the Pacific Ocean.
Why on earth would they do that? To teach us a lesson about the impermanence of life. The monks spend days to create something beautiful and in an instant, it’s gone.
The mandala is a metaphor. It represents those things that we work hard to create. A career, job, marriage, children, the list goes on. But we know those things aren’t guaranteed. We know those things are impermanent.
Whatever our mandala is, there’s a good chance we will lose it. But the monks teach us how to manage ourselves during those losses. We don’t have to atone for our losses by scapegoating others or ourselves. Rather, we can reconcile with our losses in a third way. The monks believe that our losses don’t have the last word. They trust that in the face of loss, there will be more sand. There will be other opportunities to create more mandalas.
Christianity, Loss, and Resurrection
The early Christians had to deal with the loss of their most important mandala — the one they called their Lord and Savior, Jesus Christ. Isn’t Christianity weird? I mean, Christians revere Jesus the Messiah, the King. That’s weird because the one Christians revere as the incarnate word of God was killed. He became a victim of human violence.
How do you atone for that? How do you reconcile with the fact that the one whom Christians worship became a victim of human violence?
The early Christians reconciled that fact through faith that loss and death don’t have the last word. They trusted that their experience of loss and grief didn’t have the last word because they trusted in resurrection.
Christians have placed so much of the atonement on the cross. And rightly so. But many of us have neglected the resurrection. Atonement, the reconciliation of the world, runs through the cross and into the resurrection.
In the resurrection, Jesus didn’t atone for the loss of his life by scapegoating others for their violence against him. Neither did he scapegoat himself for being a conquered King, and thus a failed King. Rather, for Christians, the resurrected Jesus responded as the true King of the world. He made atonement by offering peace to those who betrayed and killed him. In this sense, Jesus was, as James Alison claims, the "forgiving victim."
The losses in my life are often like a vacuum that sucks my soul dry. But I’m realizing that I’m the one who’s holding the vacuum’s hose.
So I’m learning to turn off the vacuum. It’s a slow process, but I’m learning to not scapegoat others or myself for the losses in my life. Instead, I’m learning to trust with the Tibetan monks that there will always be more sand by the oceanside. And I’m learning to trust with the early Christians that on the other side of loss there will always be resurrection.
Adam Ericksen blogs at the Raven Foundation, where he uses mimetic theory to provide social commentary on religion, politics, and pop culture. Follow Adam on Twitter @adamericksen.