Dangerous Wisdom

Is trauma real? In what sense? These questions don't in any way deny the real suffering of people diagnosed with trauma. Instead, they ask how we might take a broader and deeper look at trauma, in order to heal and transcend it. How can we do better in reducing the emergence of traumatizing experiences, and how can we do better in supporting ourselves and other in healing from these experiences, and opening up new possibilities for evolutionary learning?In her book Spacious Minds, anthropologist and clinical psychologist Sara E. Lewis invites us to see that resilience is not a mere absence of suffering. Sara's research reveals how those who cope most gracefully may indeed experience deep pain and loss. Looking at the Tibetan diaspora, she challenges perspectives that liken resilience to the hardiness of physical materials, suggesting people should "bounce back" from adversity. More broadly, this ethnography calls into question the tendency to use trauma as an organizing principle for all studies of conflict where suffering is understood as an individual problem rooted in psychiatric illness.Beyond simply articulating the ways that Tibetan categories of distress are different from biomedical ones, Spacious Minds shows how Tibetan Buddhism frames new possibilities for understanding resilience. Here, the social and religious landscape encourages those exposed to violence to see past events as impermanent and illusory, where debriefing, working-through, or processing past events only solidifies suffering and may even cause illness. Resilience in Dharamsala is understood as sems pa chen po, a vast and spacious mind that does not fixate on individual problems, but rather uses suffering as an opportunity to generate compassion for others in the endless cycle of samsara. A big mind view helps to see suffering in life as ordinary. And yet, an intriguing paradox occurs. As Lewis deftly demonstrates, Tibetans in exile have learned that human rights campaigns are predicated on the creation and circulation of the trauma narrative; in this way, Tibetan activists utilize foreign trauma discourse, not for psychological healing, but as a political device and act of agency.Sara Lewis, PhD, LCSW is co-founder and Director of Training and Research at Naropa University's Center for Psychedelic Studies. Sara earned her PhD at Columbia University in medical anthropology and public health; her research sits at the intersection of religion, culture and healing with an emphasis on non-ordinary states. As a Fulbright scholar, she conducted long term ethnographic research in India, culminating in her book, Spacious Minds: Trauma and Resilience in Tibetan Buddhism, which investigates how Buddhist concepts of mind shape traumatic memory and pathways to resilience. As a contemplative psychotherapist, she specializes in intergenerational trauma and healing through Somatic Experiencing and psychedelic-assisted therapy.