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Welcome!

Daniels-JohnWelcome to my thoughtstream on the topic of creative change. I appreciate your visit and hope you’ll stay a while.

Tractsofrevolution explores the dynamics of human creativity as it swirls in our cells, pulses through our bodies, connects us to each other, and constructs the magnificent panoply of world cultures. You will find two distinct currents to this thoughtstream that may interest you.

“Conversations” are blog posts reflecting on the creative works of authors and artists of our present day and recent past. These creators communicated their visions of reality and the human future through words and other art-forms, partly to share them with the rest of us, but also because they finally couldn’t resist the force that seized and inspired them. I name that force “the creative spirit,” and am convinced that it inhabits all of us – while only a relatively few of us are courageous (or foolhardy) enough to “go with the flow.”

I have a lot to say about spirituality and religion, but this shouldn’t lead to the conclusion that I consider the creative spirit especially religious or “spiritual” in a more narrowly religious sense. The authors I bring into conversation are both religious and nonreligious, believers and atheists, metaphysically-minded psychonauts and down-to-earth humanists. In my opinion, it doesn’t matter what ideological camp you inhabit, what country you call home, what language you speak, which way you’re oriented, or whether you are charming or abrasive. You and I are creators, and it’s time we take responsibility for this incredible power with which the universe has endowed our species.

For a more practical and therapeutic approach to creativity, check out my blog Braintracts.Wordpress.com. Over the past 25 years I have developed a life-change program that helps individuals take creative control of their lives and step more intentionally into the worlds they really want to inhabit. This approach is brain-based and solution-focused, pulling from the current research of neuroscience and the best practices in human empowerment (counseling and coaching).

The Medieval art/science of metallurgy investigated the molecular secrets of changing natural ores into metals and other alloys. The process was mysterious and the research traditions of those early scientists often took on the shroud of an almost gnostic mysticism. Mentallurgy is my attempt to remove the shroud of secrecy from the question of how the power of attention is transformed into the attitudes, beliefs, moods and drives behind human behavior. If you don’t particularly like the world you presently inhabit, then create a different one! Mentallurgy can show you how. Click over to http://www.braintracts.wordpress.com

 
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Posted by on February 24, 2013 in Timely and Random

 

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The Four Hells

The idea of the “liberated life” is a big theme in this blog on creative change. It’s my best label for what we are all seeking as human beings, and is probably one of the more easily misunderstood themes I write about. We are socially conditioned to think of “liberation” as the experience of being set free from something, which inevitably fixes our focus on what we’re moving out of or away from.

But the liberated life is much more than that. It is also about how we live, what we live for, and the joie de vivre that opens to us when we are fully present to the moment.

For the most part, most of us most of the time are probably not fully present to the moment – and for good reasons, or at least they seem legitimate to us. And yet, for a large majority these reasons aren’t all that easy to articulate, must less identify. We’ve just taken this position – or were we put in this position? – and now we aren’t sure how to get back to what’s real.

Let’s review how we manage to remove ourselves from the present moment, why we do it, and where we end up spending (really, wasting) much of our lives. As a map I will use what we can think of as “the four hells” – hell as the place we go when we’re not fully present and living the liberated life. 

In classical theistic theology, hell is understood as “separation from god.” And if god is taken as a metaphor of the present mystery of reality (or the real presence of mystery) then this definition can still be deeply relevant to a post-theistic spirituality in our day. 

Soul PeaceThe first and deepest hell is named Soul without Peace. By “soul” I simply mean our inner life, not some metaphysical entity residing in the body. In my lexicon, soul is not separate (or separable) from body but includes it – all the way “down” from our self-conscious identity (ego), through a sentient nervous system, into the metabolic urgencies and provident rhythms of organismic life, to the very edge of the dark abyss of matter itself.

Early trauma and chronic stress agitate this “inner state” of our soul. Instead of relaxing into being, we are insecure, anxious, and restless.

My diagram depicts our restless soul, a soul without peace, as a scribbling spiral that can’t stop spinning. There’s too much to worry about, too much to be on our guard against. We are neurotically unstable and emotionally imbalanced, which motivates us to reach for, lean on, and cling to whatever can pacify our fears.

Love FreedomWhen we’re like this, grabbing onto anything and anyone to help us feel secure, our relationships can’t grow. And because much early trauma and chronic stress is perpetrated on us by abusive or neglectful parents and other taller powers, our continued dependency on them despite such conditions means that our earliest relationships provided no real freedom for us to be ourselves.

Of course, Love without Freedom (the second hell) is not really love, since genuine love will always respect and accommodate the needs, the voice, and the will of each partner. When we are neurotically attached to someone who manages their insecurity (restless soul) by controlling us, we are both demanding something from each other that neither can satisfy.

Such co-dependent relationships are profoundly dysfunctional, and in our desperate quest for inner peace we end up locking ourselves inside.

Work PurposeWhen we are captives in the second hell, falling into the third hell – Work without Purpose – is inevitable. The obvious reason is that work, which can be defined as any activity that requires effort, is focused on an objective, takes time, and draws on our knowledge and skill, will involve our interaction and often our strategic collaboration with others.

So, if we don’t appreciate – and some of us actually can’t tolerate – the need for freedom in healthy human relationships, then we probably won’t be able to work well with others, either.

Purposeful work doesn’t have to be big-scale, world changing work. “Purpose” here has more to do with the creative intention and focused dedication we bring to whatever we do. When we can’t work well with others, partnerships, teams, and committees get tangled up in “second hell complications,” making it necessary at times to disengage for the sake of keeping our sanity and preventing burnout.

Life MeaningSo what happens when we lack inner peace (first hell), are trapped in dysfunctional relationships (second hell), and languish in work that is stressful and pointless (third hell)? The answer is that life itself becomes meaningless. Life without Meaning (the fourth hell) afflicts a large number of us, and its signature experience is what we know as depression.

Without higher purpose, personal freedom, or inner peace, everything around us seems absurd and insignificant.

At such times, we don’t realize that life is meaningless precisely because we are so preoccupied with managing things in the first three hells. Our anxiety (first hell) is damaging our relationships (second hell), which is making it impossible to cooperate with others and achieve meaningful goals (third hell).

4 HellsIf we step back to take in the entire map of the four hells, we get a clear view of how the anxiety of our inner life is really the deep source of the depression in which all of life seems meaningless.

It is well known – at least among research psychologists, if not the larger public where there’s money to be made on keeping it a secret – that anxiety (Soul without Peace) and depression (Life without Meaning) are two poles of a binary (comorbid) condition that could just as well be named “clinical unhappiness.”

It is the human condition which has inspired much of the brooding expressions in our art, literature, religion, and philosophy throughout history. It’s also what has pushed our species to the brink of self-destruction time and again.

Once in hell, we have a hell of a time getting out, and all our desperate efforts only manage to cast us deeper in.

What’s needed is simply that we come back to the present moment and learn how to relax into being. The really real is always and already right where we are. When we cultivate inner peace, we can enjoy freedom in our relationships, bring a mindful purpose to our work, and create a beautiful life of meaning.

The very place that our anxiety and depression are most palpable and overwhelming (the body) is sacred ground, where the liberated life begins. With each breath we can surrender ourselves to the present mystery of being alive.

 
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Posted by on October 4, 2019 in The Creative Life

 

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Getting Off

Humans have been seeking happiness ever since self-consciousness threw us out of the garden of simple need satisfaction and into the quest for personal fulfillment. Inside the garden, reality was experienced as a provident web of support. Outside, we are on our own – or so it feels. Our human condition – separate, self-conscious, and profoundly alone – drives us to seek after whatever might resolve our insecurity and make everything all right again.

The spiritual wisdom traditions have been telling us for a long time that our real problem is not that we are alone, but that we are not at peace in our aloneness.

If we could find our center and dwell there in mindful presence, the crosswinds of life wouldn’t push us off-balance as easily as they do when we’re reaching outside ourselves for whatever we hope can save us. Wisdom’s counsel is about discovering, in the literal sense of ‘taking away a cover’ – a veil, an illusion, a misunderstanding, a mistaken belief, a false story – that is obscuring the truth of what we are.

This truth is not something we can render in words, definitions, and doctrines, for in essence it is an experience. To know yourself in this deeper sense is not a matter of possessing factual information about yourself, but rather of being grounded in your own life and living mindfully from its center.

Because spiritual wisdom eschews propositional truth in favor of experiential truth, its worldwide and perennial mystical-ethical tradition is often at odds with dogmatic forms of religion – really with orthodoxy of any kind.

It should be the most natural thing for us to live life from our own true center, so why is it so rare? Why do a vast majority of us get stuck on the restless Wheel of Suffering, and why do such a large number of these get pulled into clinical unhappiness?

The answer as to why we get stuck probably is as variable as our individual identities are unique, and it quickly loses revelatory power as it deteriorates into reasons and excuses.

On the other hand, how we get stuck on the Wheel of Suffering is much more simple and straightforward. There are certain things we have to do, once we’ve forsaken our center, in order to get hooked on the Wheel. And there are things we have to do, once we’ve gotten hooked, to keep ourselves there.

In a sense, I’m going to tell you what you already know.Our true center is where we are mindfully present to life, where we are in touch with what’s really real (aka reality). To abandon our center and get hooked on the Wheel of Suffering, it’s necessary to tell ourselves a story. At the center there are no stories, only the experience of being alive and its deeper invitation to inner peace.

Almost always we jump out to the rim of the Wheel when we tell ourselves a What if? story: “What if it goes wrong?” – “it” standing for whatever we believe is a key to happiness, or at least to our feeling less unhappy.

In the diagram above I have color-coded this story yellow, which represents the energy of anxiety. We typically abandon the present moment by jumping into the future – or rather, into a story about something that might or might not happen. We take this future scenario as critical to the security, happiness, or meaning of our life. For it to ‘go wrong’, the thing we feel we can’t live or be happy without must be imagined as slipping away, breaking apart, failing to arrive, or just falling short of our need.

When we are anxious, we are living in the future. The more we fixate on the worrisome thing, the more helpless we feel – and for good reason, since the future is beyond our control and doesn’t exist anyway. Many of us get stuck here, in chronic anxiety that keeps us trapped inside our What if? story – or is it that we are stuck inside our What if? story which keeps us trapped in chronic anxiety?

But then there may come a breakthrough – or at least that’s how it can feel – motivating us to take control. So we grip a little tighter, set forth our ultimatums, manage every detail, and buy more insurance against the likely disaster. This part of the narrative is color-coded red, as its energy is aggressive. And because we are trying to control something we cannot actually control, we soon come to realize that it’s not working.

So what do we do? We redouble our efforts and try harder!

Here the energy on the Wheel starts to shift again, from red/aggression to blue/disappointment. The expected outcome hasn’t come about. We are growing exhausted and cynical, struggling just to stay engaged or even interested in what we had earlier believed was the key to happiness. The cost is proving to outweigh the gains.

Many of us simply give up at this point. Our story becomes a judgment on life itself, or on whomever or whatever has let us down. Life feels like it’s circling the drain and we are sinking fast. When we are depressed, we are living in the past, rehearsing – therapists call it ‘ruminating’, like how a cow burps up food to chew it some more – what went wrong, where and when it went wrong, and who’s to blame.

What we don’t realize is how our anxious efforts at control actually fulfilled the prophecy of our What if? story.

Both of the spiraling whirlpools we’ve looked at, one tightening in anxiety and the other pulling us down into depression, are, in the language of medicine, ‘comorbid’ (presenting simultaneously or in mutually reinforcing cycles).

Back in the nineteenth century psychopathology had given the name neurasthenia (“nervous exhaustion”) to a condition that appeared to cycle between anxiety (nervousness) and depression (exhaustion). Later in the twentieth century this common condition would be analyzed into two presumably separate disorders, with each one further differentiated into dozens of distinct subtypes, which justified the proliferation of psychotropic drugs as treatment.

We shouldn’t be surprised to learn, however, that such protocols, along with the multi-billion-dollar industry they now support, are statistically ineffective and dangerous in their side-effects. They produce just enough of a positive ‘bump’ – although the effect is not due to the drugs themselves but rather to the patient’s belief in their efficacy, called the placebo effect – to keep us on the Wheel.

The beliefs that “There’s nothing I can do” (the story of anxiety) and that “Life has let me down” (the story of depression) are at once places on the Wheel where we can get pulled into clinical unhappiness and revelations of genuine wisdom, in the way they clarify foundational truths of the liberated life. Indeed, the liberated life is not an outcome of what we do, but more about being present and letting be. And in fact life is not designed to fall in line with our expectations, so learning how to live more in touch with the way things really are, in radical acceptance, is how we get back to our center.

Sadly however, many of us don’t listen to anxiety and depression in this way. Instead we use distractions, medications, and rationalization to mask or move through our unhappiness as quickly as possible. Whether it’s just the mercy of time passing, or the respite from worry that depression affords us, eventually something shiny will catch our eye: the key to the door of our way out.

This one will be our salvation; or so we believe. And yet, this is only another story, or a new turn of an old story. It is another hook that will keep us on the Wheel of Suffering for another revolution, at least.

While spirituality is the art of getting off.

 

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Human and Fully Alive

The attraction of any so-called unified theory is in its claim to bring several previously disparate and unreconciled things into a single all-inclusive picture or account. One of my abiding aspirations over the years has been to clarify a unifed theory of human nature, an “anthropology” that doesn’t reduce us to dumb matter or deify us as immortal spirits. Somewhere in between those hopeless abstractions is what we really are – human manifestations of being, or human beings.

Somewhat in the spirit of existentialist philosophy, my interest is not in reductions or abstractions, but rather in the human experience of being alive and somewhere on the path to realizing the potential of what we are and still might become.

If we’re going to figure this out, we have just this one lifetime to do it – however long or short it turns out to be. Extending this project over numerous lifetimes or into infinite time may calm our insecurities to some extent, but with the urgency also suspended it becomes easier to stay in bed and only dream our life away.

In my effort toward a unified theory of human nature and its evolutionary prospects, I offer the above diagram as something of a mandala or “sacred design” to orient our meditation. Its central image is an arrow drawn back on a bowstring, ready to launch into whatever is next. For now, however, it is intended to capture the tensive character of our nature as in a state of perpetual near-release, always becoming and never finally arrived.

Positioned at the cardinal points of my mandala are four attractors, each pulling us into its unique field of possibilities and concerns, as it simulaneously pulls against those opposite to it.

This helps us to quickly appreciate the tension inherent in human nature, seeking some kind of balance between animal instinct and spiritual wisdom, between tribal conscience and personal ambition. A human being strives for survival and longs for wellbeing; seeks affiliation with others of its kind and pursues its own individual achievement.

Jumping into the details of the mandala, we will keep this overall tension in mind as we trace the developmental path that each of us follows on our “hero’s journey.” Necessarily, then, we begin our meditation where each of us begins life: as newborns supported in the rhythms, urgencies, and drives of an animal nature. Our instincts are millions of years deep in the evolutionary design of the body, compelling our searching behavior for what the life-force in us requires: air, water, nourishment, warmth, refuge and loving touch.

This is our “first nature,” referring to what comes first in development as well as what supports everything else from its primal depths.

The prehistory of our species is the long road into Eden, as living forms and nervous systems progressed through the gauntlet of chance, opportunity, catastrophe and extinction. Any theory of human nature, it seems to me, must acknowledge our first nature as essential to what we are – not as some “mortal coil” by which we are temporarily bound, but as a marvel of biological intelligence and our guest pass to the grand ball of our living planet.

Following upward now that lower angle of the bowstring, we come to what first welcomes us to our human adventure: our tribe of family and familiars, a peculiar society comprised of mother and all the others. This is where the social construction project of our “second nature” begins, with the concern of our tribe being to shape the impulses and inclinations of our first nature into something that both reflects and compliments its collective identity.

What I call the moral frame refers to a shared understanding, if not quite universal agreement, of what makes an action “right” and a person “good.” Every tribe has one, and each of us was brought up to follow this code and honor the norms of a moral life. The bonds of attachment that sustained us as newborns gradually expanded and differentiated into a network of tribal affiliations, and it is in this “second womb” of our tribe that our personal identity was forged and fashioned.

If all went reasonably well, we took on the shared wisdom (literally a con-science) of morality that would prompt, censure, and guide our interactions with others.

But it didn’t go entirely without complications. And this reminds us again of the tension in our nature as human beings – following now the shaft of my arrow rightwards to its point. Another aspect of our second nature, of our emerging personal identity, is an individual will that wants us to stand on our own and fulfill our desires.

If our prehistory as a species was a long road into Eden, then the seduction of ego-gratification represents the “fall” of separation consciousness and the loss of our nursery paradise. Many of the mythological accounts of how we got into our present predicament characterize this “tragedy” as the necessary precursor to a more mature, adult, and self-possessed mode of being in the world.

Where it left us was in the middle of two powerful and countervailing forces: a tribal conscience pulling us into conformity with the moral status quo on one side, and on the other a personal ambition to be somebody, to achieve something momentous, and to procure for ourselves the elusive elixir of happiness. This tension – or is it a contradiction? – seems to be built right into our word “ambition,” where two things (ambi) compete for the upper hand: approval and fulfillment, fear and desire, obedience or freedom.

We can get caught here, not fully on one side or the other but suspended in a sticky web of guilt for falling short of social expectations, and self-reproach for giving up on our dreams.

But let’s go back again to that second womb of our tribal identity, and this time take the upper angle of the bowstring to the top cardinal point of my mandala. This is our “higher nature,” commonly confused these days with the glorified and exalted ego, which is really just one way the tension of our second nature can snap, the other being toward a self-negating sense of depravity over never being good enough. What I mean by our higher nature is the liberated life made available to us as we are able to transcend ego and its conflicting motivations to please others and gratify ourselves.

Only as we can drop from our separate center of personal identity and identify with a larger horizon of membership – not just “my tribe” or “our people” or even the human species alone, but with everyone and life itself: the whole shebang – will we finally understand, from experience, that All is One and we are all in this together. The spiritual wisdom traditions are remarkably unanimous in their agreement concerning our place in, and responsibility to, the community of beings that is our universe.

Seeking wholeness, making peace, and promoting the wellbeing of our planetary home circles back to us in the joy of being human and fully alive.

 

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The Teachers We Need Now

What’s the difference between teaching a student and training a parrot?

This isn’t the setup for a joke but actually a very serious question. To train a parrot you need to repeat a word or phrase that you want the bird to imitate, over and over again until it starts to articulate what sounds close to what you’re saying. With persistent repetition the parrot might eventually sound just like you, to the point of fooling someone listening in another room.

Even then we wouldn’t say that the parrot has learned how to talk or is ready to hold a lengthy conversation on a topic of interest, would we? That’s because merely repeating what you hear isn’t the same as understanding what it means or being able to think critically about something.

Once upon a time a curriculum committee got together and asked, “What do third graders need to know in order to move on to fourth grade?” This content knowledge was identified and then standardized across the public school curriculum, stacking up from one grade to the next. Lesson plans were designed around these learning objectives and assessment measures were defined that would let schools know whether students were ready to progress.

Eventually classroom instruction would get focused on “teaching to the test,” where this grade-level knowledge was repeated over and over until students could choose the right answers most of the time. By devoting a large amount of instructional time to preparing students for tests, teachers could improve passing rates and schools could attract higher enrollments, thereby showing themselves worthy of more funding for the resources they needed.

The acquisition of knowledge is a crucial first step toward understanding and meaning-making – what education is really all about. A full account of what I call “the learning ladder,” however, necessarily goes beyond instructing students in what they need to know in order to complete an assignment, pass a test, or move on to the next grade.

If it’s only a matter of being able to repeat what they hear in a lecture or read in a textbook, then teaching students is not essentially different than training parrots.

Beyond knowledge acquisition, genuine learning must involve students in a process of assimilating new knowledge into what they already know or think they know. Obviously, this kind of intellectual activity requires more from the student than just a talent for memorization and recall. To effectively assimilate new knowledge and then apply it to the work of solving problems and making meaning depends on the higher skills of critical thinking.

In How Schools Make the Problem Worse I pointed out that critical thinking, which should be the gold standard of education, is a skill-set that relies on executive brain functions located in the prefrontal cortex. To support the work of critical thinking, a student needs a good working memory, strong mental focus, and an ability to inhibit impulses that might otherwise distract attention away from the object of study. These brain functions which underlie the higher cognitive skills of learning are themselves a symptom of brain and body health – how rested, well-nourished, aerobically active, and internally centered a student is.

Schools that ignore this crucial factor of health in their students, or actually undermine it by generating unnecessary “test stress” and stocking vending machines with “fake foods” that impair healthy brain function, truly are making the problem worse.

The “problem” is that students are deficient in the critical thinking skills required in higher learning. In reality, the education system is making the problem worse in two ways: (1) by ignoring or compromising the health of student brains and bodies, and (2), reaching back to my earlier point, by devoting itself to teaching students only what they need to know in order to pass tests and get through to the next grade, not how to think critically for themselves.

It’s true that critical thinking demands more of students and their brains than does memorizing and repeating what they hear in class or read in textbooks. But there’s a nasty trap here: Memorizing and repeating information is inherently uninteresting – we can even say it’s boring if it has no relevance to a student’s personal experience and quality world. See my post The Relevancy Gap in Education for more on this.

Because schools have to rely on assessments to prove themselves worthy of support to state legislatures and external funders, it seems their only recourse is to push harder on students to “succeed” – which only makes the problem worse.

What schools have done by way of adapting to this cut-score culture of education today is increasingly to accommodate students’ lack of interest and effort by lowering the challenge gradient, essentially making it easier for them to pass and less likely to fail. If that’s unfortunate for the students, what’s doubly unfortunate for the schools themselves is how this over-accommodation has made it necessary to impose more and more interventions designed to stop the downward slide. Consequently the cost of getting students through the system has steadily increased over the past couple decades.

In an education system that is more about training parrots than teaching students, instructors who teach to the test most successfully – i.e., have higher passing rates than their colleagues – are those who get recognized and rewarded. This isn’t surprising, since every club or culture tends to elevate those members who exemplify its core values. If test scores are the metric of success in today’s culture of education, then teachers who produce better results are naturally regarded as more gifted, more dedicated, and presumed better at teaching.

But if teaching students is more about activating and shaping their critical thinking skills than getting them to repeat back on a test what they need to know before moving on, then the best teachers are those who demonstrate for students how to engage their topic as critical thinkers.

In How Schools Make the Problem Worse I analyzed critical thinking into eight logical operations whereby concepts are formed, factored, and reconstructed by the mind in the process of learning. In modeling the skills of critical thinking for students, good teachers demonstrate

  1. Analysis: by breaking a topic down to its elements or basic components
  2. Synthesis: by putting elements into patterns of higher relationship
  3. Induction: by moving from specific cases to more general principles
  4. Deduction: by deriving conclusions from broader generalizations or premises
  5. Abstraction: by constructing an overarching idea from diverse items or individuals
  6. Concretion: by condensing an abstract idea into its concrete examples
  7. Inference: by drawing reasonable conjectures from what is already known or given
  8. Prediction: by tracing a line of causality to the most probable or near-certain outcome

It’s essential for us to distinguish between what might be called the “catalog of knowledge” or what is currently known about a subject, and the critical thinking skills of which the catalog itself is a product. Students in a Biology class, for instance, might be taught the catalog of present-day biological science, and then tested for their ability to recall and repeat this information on tests.

Or they could be taught how to think critically about their subject (i.e., how to “think like a biologist”) using the eight logical operations of critical thinking. Teachers who can model critical thinking for their students and actually bring them into the activity of constructing meaning around a subject and deepening their understanding of it – opening their minds, igniting curiosity, and making it personal – are the teachers we need now, more than ever.

 
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Posted by on September 3, 2019 in Education, Timely and Random

 

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Dropping Into Reality

In More Than You Think I offered a theory that regards mind as more than what’s going on inside your head. Western culture, particularly, has tended to equate consciousness (or spirit) with mind, mind with the brain, and the brain with the body as the central ganglion of its physical nervous system.

Granting such exclusive privilege to the brain – what I call the cephalic node of consciousness or logical mind – reveals our preference in the West for words, labels, explanations and the push-off from reality they afford us.

In that previous post I also implicated the logical mind as where your self-world construct of identity is managed. Your separate center of self-conscious identity, or ego, does not belong to your essential nature but had to be constructed in the social laboratory of your tribe. By shaping you into “one of us,” your identity came to both reflect and carry the interests, values, beliefs, and anxieties of the group that held your membership.

I don’t treat this gradual separation of identity as a tragic accident or a regretful “fall from paradise” that must somehow be escaped or undone. Ego formation is part of healthy human development. Regarding yourself as a unique and separate center of personal identity, while not the culmination of this path, is a necessary precondition for the true fulfillment of your nature as a human being.

Problems arise and pathology sets in when you get stuck on yourself and trapped inside your logical mind. Then your separation turns into alienation and estrangement, where you are unable to touch the present mystery of reality and wake up to the truth of what you are.

It’s fair to say that all of our chronic suffering as a species, as well as the suffering of other life-forms we are causing, is a consequence of this ego pathology. What I call the “pernicious divisions” of human from nature, of self from other, and of body from soul are behind every crisis we face today. Each of these pairs is ideally a creative polarity, but our profound insecurity has motivated us instead to over-focus on one pole (i.e., human, self, and body) as we exploit or neglect the other (nature, other, and soul).

We might continue to treat this in the abstract, or else we can make it experiential. Your logical mind, centered as it is on your ego and dedicated to defending your world, would prefer to keep things safely boxed up in language. You don’t realize how much of the meaning constructed around you has been arranged as a defense against the breakthrough of mystery, defined and dismissed by your logical mind as chaos, the not-yet-known, or just plain nonsense.

If you happen to be particularly wary of what’s outside or underneath the floorboards of your meaning-full world, the beliefs you hold actually have a hold on your mind, holding it captive (like a convict) inside of fixed and absolute judgments.

This is where you suffer. These convictions not only separate you from the present mystery of reality, they also lock you away from the wellspring of eternal (i.e., timeless) life which is always just beyond belief. All of our chronic unhappiness as humans is generated out of this separation consciousness and the various ways we try to manage or mask its symptoms.

Staying inside your logical mind allows you to make up any excuse or rationalization you need in order to feel better about things. But in that small closed space there is no inner peace, no creative freedom, and no genuine wellbeing – and these are what you truly long for.

If you will, right now as you engage this meditation, just imagine your logical mind and its self-world construct as a big sphere enclosing your head – kind of like those cartoon space helmets you remember from The Jetsons. In my diagram I have placed the image of an elevator shaft with doors opening at the “head floor” and your ego looking out. This is where you have a clear and separate sense of self, inside a habitation of stories that is your world, with everything around you just as clearly “not me.”

Now remember, there’s nothing wrong with having a unique identity and managing a personal world; this is a critical achievement of your development and evolution as a human being. But the truth is that all of this is not real: your ego and its world are nothing more than narrative constructs made up of thoughts, words, stories and beliefs – all generated by your logical mind. Life is more or less meaningful up here, but its meaning is something you are putting on, like a play.

One day it all feels very meaningful, and the next not so much or not at all. The difference from one day to the next is a matter of what stories you are telling yourself and how much you believe them – or how desperately you need them to be true.

For now, though, just let the elevator doors close. Pull your attention away from all of that and allow consciousness to descend into your heart (cardiac node) where your sympathic mind resides. When the doors open again, there is no ego: no separate self, no personal world, no elaborate construct of stories. Even meaning has been left behind.

What you find instead is a web of interdependence connecting you to everything else, and everything all together as One. As best you can, try not to “think” about your experience, since that will only bring awareness back up into your logical mind.

This experience of communion is about coming back to your senses and dropping into reality – out of your stories and into the present mystery of being alive. This is where you understand, not just conceptually but experientially understand, that everything is connected and nothing stands utterly alone from the rest.

All is One, and you are a part of what’s going on.

If we use the label “modern” to name the collective mindset where separation consciousness is in control and the logical mind has constructed a meaningful world for itself, then we can appreciate how this liberative experience of releasing, descending, and communing with reality is necessarily a “post-modern” possibility and wouldn’t have been available to our ancestors of a “pre-ego” age.

In other words, dropping into reality presupposes a separate center (ego) from which the drop can be made.

But let’s not stop there. Let the elevator doors close again, and this time allow consciousness to drop past the web of communion and the All-that-is-One, into the deep presence of being here and now. This is the enteric (gut) node of your intuitive mind. The grounding mystery of your existence provides no place for words or even thoughts to stick. Your experience is ineffable: indescribably perfect and perfectly meaningless. 

Rest here for a while. Find refreshment in the wellspring of this present mystery, in the mystery of presence. When you take the elevator back up into the business of managing a world and living your life, you will be free to live with a higher purpose in mind.

 

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The Problem With God

A friend in the Wisdom Circle I attend asked an important question recently: “How is it that the Religious Right can stand behind Donald Trump and what he’s doing to our country?”

For an answer, let’s further ask what the Religious Right is all about. Also known as the political arm of Evangelical Christianity, the Religious Right is an ultra-conservative faction which has historically – even though its “history” is in fact quite shallow – resisted secular modernity by harking back to a fictional “New Testament Church” when the Christian religion was morally, doctrinally, and spiritually pure.

Since that time, Evangelicals claim, the institutional Church has struggled to keep itself from compromising with “the world,” which is morally, doctrinally, and spiritually impure – damned, in fact.

As Western culture grew increasingly pluralistic, the only effective way of preserving its soul was to shrink the horizon of true Christian identity, defined by just a small set of dogmatic “fundamentals.” Over time, this horizon was identified increasingly with the middle class, and even more with middle-aged true believers, particularly middle-aged white men.

Ultra-conservatism, or fundamentalism of any kind, is thus a defensive reaction to changes around us that make us feel threatened and insecure. At its base is fear. Internally, however, this deeper anxiety is converted into resentment and channeled outwardly as anger, aggression, and violence.

A critical mechanism in this conversion of anxiety into aggression is the Religious Right’s construct of god.

The god of fundamentalism is authoritarian, uncompromising, offended by our sin, and vindictive in his prescription of “redemptive violence” (René Girard, Walter Wink, William Herzog II) and vicarious death as necessary for salvation. We can find him throughout the biblical writings, in both Old and New Testaments. This god has his “chosen people,” a “faithful remnant” and “righteous few” who obediently use every means to preserve their purity against the onslaughts of religious idolatry, cultural diversity, social change, scientific progress and secular globalization.

In other words, the Religious Right didn’t just make this god up. He was ready-made in the background of Judeo-Christian mythology.

It needs to be said, however, that other constructs of god can be found in the Bible as well. A minority report, comparatively speaking, conceived of god as supremely benevolent, universally compassionate, and unconditionally forgiving. This is the god sponsored by some of the Old Testament prophets (e.g., Amos, Micah, Isaiah, Hosea, and Jeremiah) and proclaimed by Jesus to be the one heavenly father of all nations, of the just and unjust alike.

Jesus, particularly, was intent on breaking down the walls of separation, and he denounced the Religious Right of his day (known as Pharisees) as deadly vipers and whitewashed tombs.

If we should set these two gods of the Bible side-by-side, we would have to draw one of two conclusions. Either there are (at least) two biblical gods, or else the god of the Bible is bi-polar, in the way he swings wildly between grace and aggression, forgiveness and vengeance, radical inclusion and everlasting excommunication.

The truth of the matter is probably that both conclusions are correct: there are as many constructs of god in the Bible as there are authors and communities represented in its writings. And any god that humans construct will inevitably reflect their strange tendency as a species toward wide irrational mood swings and compulsive behavior.

So, was the authoritarian angry god of the Religious Right just made up one day thousands of years ago by some insecure, embittered, and self-righteous middle-aged white guy? Or was that guy taken in by an ideology that seemed to speak directly to his worst fears, promising salvation through a renunciation of the world, a “holy war” against god’s enemies, and a final rescue to a paradise beyond the confusing grayscale of this life?

That’s a chicken-and-egg puzzle we probably can’t solve.

This entire meditation so far is really a post-theistic exercise in mythological meta-analysis. It has pushed beyond the stalemate of theism and atheism, getting past the question of god’s literal (or factual) existence in the interest of exploring his literary (and metaphorical) meaning. Even a humble theist will admit that the deepest mystery of being, which we objectify and personify under the guise of one god or another, eludes our mind’s grasp and most certainly transcends the boxes of any orthodoxy.

Coming back to my friend’s question, today’s Religious Right is standing behind Donald Trump simply because he is so much like the authoritarian god who stands behind them. His rhetoric of discrimination, his politics of inequality, and his brazenly immoral behavior are untouchable because he is their champion and only hope for an America that is safe again, pure again, and great again.

Their absolute devotion actually blinds them to his blatant violations of basic human rights and spiritual values. An aggressive, abusive, self-righteous, and glory-seeking megalomaniac is god’s man for the job.

By removing the immigrants who have infested our country, closing down every outlet of liberal democracy, and putting all enemies under our feet, we will finally fulfill our national destiny as god’s supreme City on a Hill.

When anxiety is so deep and pervasive, shrinking our horizon of membership so as to exclude everyone who is different and disagrees with us is one way – but it’s not a way through. To quote saint Yoda: “Fear is the path to the dark side. Fear leads to anger. Anger leads to hate. Hate leads to suffering.” Both for ourselves and for everyone around us.

The god standing behind the Religious Right and the president they stand behind are one and the same. They are dangerous, but their power is siphoned out of our collective imagination. We can imagine better gods, better leaders, and a nation much better than what we are today.

 
 

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Breaking the Frame

Let’s play a game, called “Breaking the Frame.”

The Frame refers to what defines right behavior and good character for a specific group of people. For each of us, The Frame began to take shape when we were very young and the family was our original group. As we got older and more involved in the world around us, The Frame expanded to include many more group members – most of whom we don’t know by name and will never meet in person.

Our American nation is an obvious example: we all live together inside The Frame of what in America is defined as right behavior and good character.

You should be saying to yourself, “What definition? There is no consensus in the U.S. regarding what makes an action ‘right’ or what makes a person ‘good’.” And of course, you are correct.

In most traditional societies exemplary behavior and character are represented in their deities, heroes, saints, and governmental leaders. For millenniums, not in every society but in the most stable and peaceable ones, a certain lineage of virtue was acknowledged as bestowed by the gods, advanced by heroes, incarnated in saints, and finally manifested in the present day by those in national leadership whose principal charge was to convey divine beatitude to the people.

Well, not so much in America.

Our current president is not godly in any sense – unless god is a glory-seeking, vengeful, and self-righteous megalomaniac (which I think isn’t far off the mark for a lot of evangelical Christians) – and he’s far from being saintly or heroic. If there ever was a lineage of virtue in the United States, Donald Trump and his deputies have completely brought it to ruin.

So the fact that the United States of America doesn’t really have a Frame inside of which we all hold a common understanding of ‘right action’ and a ‘good person’ makes our game a bit more challenging, though not impossible.

Instead of looking around ourselves for extant models of virtue, we’ll need to imagine them for now.

Because The Frame contains a group’s shared understanding of what makes an action “right” and a person “good,” I am using it as a metaphor for morality. I’m arguing that every group, however small or large, monochromatic or multicolored, needs a morality to have any hope of securing a stable and humane fellowship among its members.

To help our game move forward, I will ask you to drop down from the national level of your identity as an American (or whatever nationality you are), to the group membership you currently hold where insiders abide by and aspire to a shared morality together. Your agreement over what makes an action ‘right’ and a person ‘good’ serves to manage your mutual engagements in the interest of genuine community.

You and your fellows are separate individuals with unique identities, and the purpose of morality (The Frame) is to correlate self and world by a common set of values so that what (or who) you identify “as” relates you meaningfully to what (or whom) you identify “with.”

In other words, in identifying yourself “as” an American, you are also identifying yourself “with” other Americans. If you identify yourself “as” white, brown, or black, you are thereby identifying yourself “with” others of the same color. If you identify yourself “as” a Christian, you are ipso facto identifying yourself with other Christians – not with Jews or Buddhists or secular humanists.

It should be clear that identifying yourself “as” something places you inside a corresponding horizon of membership which includes others like you. What may not be as obvious is how this same horizon excludes – or at least ignores, screens out, or neglects – whatever (or whomever) you don’t identify with. If you identify yourself “as” an American white evangelical Christian, then you are also separating yourself from other nationalities, other races, other religions, and even from other sects of your own religion.

These “others” do not belong to your world, and they do not share your Frame. It might even be difficult, if not impossible, for you to acknowledge them as truly good persons who are doing the right things, since good character and right behavior are defined by your morality, in the service of your group.

History provides too many examples of what tends to happen when life conditions become stressful and the insecurity of insiders escalates: psychologically their horizon of membership shrinks until it includes only those with whom they feel safe. All others – even once fellow insiders – are now excluded, condemned, or even attacked.

Conceivably your horizon of membership can be so small as to include only yourself. No one else can be trusted, and you are the only righteous person left on the planet.

This scenario sheds light on what has happened to our American Frame, and why our nation is currently so divided against itself. In better times, perhaps, a diverse group of individuals were inspired to identify themselves as more than what made them different from others. Together they sought freedom, opportunity, and a genuine community that could include different races, both genders, every class, all ages, and any background, under the rule of constitutional law and human rights.

True enough, progress has been slow on more than one of these fronts, with frequent setbacks along the way. Just now, in fact, as The Frame collapses around us, our insecurities are driving us further apart.

In such times as these, “Breaking the Frame” sounds like the exact opposite of what you should be doing. But what I mean by this has nothing to do with discarding your notions of right action and a good person. It is not about destroying The Frame but rather expanding your horizon of membership in order to include more – more others, more differences,  more possibilities, and more reality.

What we call “ethics” can be distinguished from morality in the sense we’ve been using it here, in how ethics moves our inquiry beyond merely personal interests and into transpersonal horizons.

Before you can break The Frame and engage with a larger reality, however, something needs to happen within yourself. If you are going to consciously and ethically participate in transpersonal horizons, you have to stop identifying yourself “as” a person. This doesn’t mean that you forsake your present identity, abandon your roles in society, and renounce who you are.

All you need to do is stop defining yourself by what makes you separate and unique.

This is what mystical-contemplative traditions have been encouraging for thousands of years: drop out of your self-conscious personal identity (ego) and into your deeper nature as a living, sentient being. Let go of your labels, personal ambitions, and persistent concerns. Let thoughts float above you; allow feelings to come and go.

Just give attention to your breath. Sink into your body and rest quietly in the cradle of rhythms keeping you alive in this moment.

After descending to deeper centers of your grounding mystery and coming back again to the surface, you will find that identifying yourself as a living sentient being has enabled you to identify with other living sentient beings. Not only with other Americans, but people from other nations as well. Not just with your race, but all races of humankind. And not with humans alone, but with all species and with every living thing.

The whole web of life has become your horizon of membership.

Inside this expanded horizon of identity, your understanding of right action and what it means to be a good person is radically transformed. The fellowship to which you now consciously belong transcends personal ambitions and even exclusively human concerns.

Earth is your home, life is your community, and the global wellbeing of our planet is the principle inspiring and critiquing all that you do.

Don’t expect those who have pulled inside smaller frames of identity to support your newfound vision. They won’t agree with you because they can’t understand. Your values and intentions make no sense to them.

Just remember that they too live inside your larger horizon, and they need your compassion and kindness as much as the rest – maybe even more.

 

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