Monthly Archives: August 2016

Liberated to Serve

Back In There

I promised myself that I would pick up where I left off in my last post, which was at the point of having broken through the consensus trance that holds individuals under the spell of groupthink. As I explained, consensus trances are seductive forces in your life because they provide the (feeling of) security that you’ve needed from the moment you were born. (See Life Outside the Consensus Trance for background.)

To the degree that your family system wasn’t safe and nurturing, you compensated by attaching yourself to whomever or whatever could keep you from falling headlong into the abyss – referring to the dark and fathomless urgency of your anxious state. You could survive and stay clear of this eventuality so long as the object of your attachment didn’t abandon you, become displeased with you, or change from what you desperately needed her (or him or it) to be for your sake.

To keep her close, you unconsciously adopted her general mood in life, her outlook on reality, the particular beliefs she held, and the manner in which she engaged with (or disengaged from) the world around you. So there you were: secure in the familiarity of each other, co-dependently attached, and firmly locked inside the convictions of what you both knew for certain. This mutual bond operated as a collective consciousness (even though there may have only been the two of you at first), wrapping the construct of your shared world around you like an illusion, which it was. And your inability to distinguish between the way things appeared to you and how they were in reality meant that you were under a delusion as well.

From this quiet nursery scene, the same mystifying trance spread outward as you got older – not out into reality, but farther across the social landscape with the enlarging horizon of your carefully managed world. Strangely your adolescent and adult relationships seemed to repeat many of those early behaviors, especially whenever you felt unsure of yourself or threatened by something unfamiliar, or when your defenses got worn down by the daily stress of life. If you were attached to abusers as a young child, you found yourself irresistibly attracted to abusers in your adulthood. Whatever neurotic style had helped you adapt to those dysfunctional family dynamics back then, so that you could get at least some of what you needed, tends to turn on and take over when you find yourself under pressure today.

So my definition of the consensus trance adds to Tart’s characterization of the shared delusion of groupthink across the various memberships in which our personal identity (ego) is managed, to include also the persistence and reactivation of earlier trances when our views of self and reality were just starting to emerge. If the consensus trance of a particular partnership or tribe only held its pattern by virtue of present conditions alone, it would be much easier to break (if we cared to). But in fact, these patterns, and the curtain they drape over awareness, are energized by much older and deeper (i.e., more primitive) impulses – reaching back behind our rational higher self to our emotional inner child, and even into the visceral urgencies of our animal nature.

Our full liberation from the consensus trance will involve an awakening of spiritual intelligence, to the ‘power within’ and the ‘truth beyond’ the self-world construct of personal identity. The critical question, of course, is how. If we are so far under the spell, how do we stand any chance of being set free? Well, we might ‘graduate’ or take our exit from a web of relationships in the normal process of growing up and moving on. Or something can happen that shocks us momentarily from our trance state: a crisis or setback can disrupt the pattern, or a primary attachment might call it quits, walk out on us, or pass away. We need to remember, though, that even in such instances the insecurity and cravings that held us in that particular co-dependency will likely drive us to find another just like it.

The good news is that we don’t have to wait for a shock event to wake us up. Meditation practices of various kinds have been used for centuries with the intention of assisting consciousness past the construct of personal identity. As this construct has two principal aspects, self and world, a practice of ‘getting over yourself’ can proceed along an inward descent (the mystical turn) whereby self is released to its grounding mystery (‘the power within’), or along an outward ascent (the ethical turn) that lifts awareness beyond “my world” to the higher wholeness of a universal order (‘the truth beyond’). This higher inclusion prompts us to reconsider how we ought to live, given that we are part of a much larger web of life.

It is wise not to wait for the jolt of disillusionment, but instead to cultivate a more or less disciplined daily practice that will gradually strengthen the ego to the point where it is no longer the neurotic center of everything. When you go back to the partnerships and tribes that hold your identity contracts – those masks and performance scripts that define your place in the role-play of social interactions – you will be a more stable and creative influence than before. You won’t take everything personally. You’ll be able to catch the retributive reflex before it springs back against the insult or criticism that someone else just slapped on you, opening a space in the exchange where you can do something outrageous, creative, and kind instead.

The challenge for anyone waking up from the consensus trance is focused in finding creative ways to stay awake. Prepare yourself for the scolding glances and more direct resistance from those who are still under the spell. No one that is comfortably asleep enjoys the flood of light when bedroom curtains are flung open to the morning sun. You are not superior to them. You are not better than they are.

Who knows, but maybe your liberation has now placed you in position to be a servant of their freedom. Yes of course, you could take your light and get as far as possible from the frustrations of this or that relationship. Or you might work out your salvation in a way that shares your light with the rest of us, helping us as well get just a little farther along the path.


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Life Outside the Consensus Trance

QI and Trance

The psychologist Charles Tart coined the term consensus trance in reference to the shared assumptions and agreements that hold social organizations inside the rules of groupthink (Irving Janus, 1972). As an aspect of what he named a consensus reality orientation (CRO), it reflects the tendency we all have in adjusting our perspective and aspirations to what ‘the rest of us’ believe is valid or plausible.

Why do we so quickly dismiss insights and ideals that others in our relational webs don’t understand or approve? Granted, there is an obvious benefit to all involved (including us) when some of our harebrained ideas and odd inclinations are not adopted by the group. What a very strange world it would be if everything we conjured up in our daydreams and private thoughts automatically became coin of the realm.

But in this case I’m thinking more about those times when a truly winning notion dawns in our minds or a genuine discovery with transformative potential turns up in meditation – and we get punished, scolded, or shushed. It might even be something so noble as a desire to engage our relationships with greater mindfulness and honest love, but our different energy disturbs the routine and upsets expectations.

Individuals who are caught inside a consensus trance prefer the predictability of those routines. The definition of reality that everyone accepts, albeit unthinkingly, provides an enclosure where they feel secure. Even if (mind you) those routines actually perpetuate conflict and suffering, this familiarity makes them preferable to the insecurity of not knowing what to expect.

A quick review of what I presented in my most recent post will help us better understand how consensus trances get to be such compelling forces in our lives. We come into existence as infants kept alive by virtue of a visceral intelligence (VQ) operating autonomically below conscious awareness or control. This particular strand of our quadratic intelligence has but one overriding mandate: to keep our body alive. It manages the metabolic process of converting external resources (e.g., oxygen, food and water) into its own animal energy, and then converting this energy by an aerobic process into adaptive behavior. Key words in identifying our VQ’s driving preoccupation are security and control.

Our early years are really at the mercy of the family system into which we are born. Since no family or single caretaker is perfect – and can’t be expected to be, nor faulted for not being so – we all carry a bit of anxiety in our nervous system (the special province of VQ). This is simply because our survival and safety needs could not be promptly satisfied the instant their urgency declared itself. Such anxiety is another name for insecurity, registered as the default setting of our resting mood and positioned somewhere between mild apprehension and frazzled hypervigilance. In the emergence of religion, our insecurity is likely what motivated those earliest ritual petitions to a provident reality.

As emotional intelligence takes its cue and starts opening up to our surrounding conditions, this deep insecurity seeks compensation through relationship with what D.W. Winnicott called “transitional objects.” Not only cuddle blankets and pacifiers, but even our primary caregivers were pressed into service. By attaching ourselves to these things we had the inarticulate expectation that they would calm us down by making us feel safe, loved, and perfectly content. Key words in identifying our EQ’s driving preoccupation, then, are attachment and belonging. Mommy and Binky were attachments, and we belonged together.

As time went on, this EQ dynamic of attachment and belonging got translated farther out into the world of peer groups, romantic partners, social classes, political parties, and organized religions.

A bit delayed but coming to play as we acquired a code system of words (e.g., dog), schemas (dog-bone), and stories (the dog buried the bone), rational intelligence (RQ) began constructing a worldview that could orient and connect us to a more complex reality. While we learned many words and heard many stories (even made up some of our own), certain words and stories were weighted with special significance by our taller powers – who, after all, were in control and had authority to decide whether or not to deliver on our emotional need to belong.

Very naturally, our personal worldview became a constructed copy of theirs. Together we looked from inside our tribal system and out upon a reality that we could name, impose with our values, and claim to know. Key words in identifying RQ’s driving preoccupation are meaning and knowledge, making sense of it all by fitting reality into our logical boxes and mental frames. Step into any social system, from nuclear families to global cultures, and pretty soon you’ll start to get a picture of how its members construct meaning and certify knowledge – and, if you pay especially close attention, how they steer the mind away from discrepant views.

From that fairly brief description of the process whereby individuals develop their sense of self and reality, only a slight sideways step will land us deep in the tangle of a consensus trance.

Close-minded worldviews (RQ) envelop and safeguard passionate attachments (EQ), which in turn compensate for a profound and chronic insecurity in the individual nervous systems (VQ) involved. Indeed, a deeper and more severe anxiety (insecurity) corresponds to – we can confidently say it will inevitably produce – absolute convictions which members are willing to defend at all cost. (I say ‘willing’, but the psychological fact is that they lack the freedom and authority to choose otherwise.)

The upward sweeping arc of an orange arrow in my diagram traces our developing sense of self and reality as it comes to pivot around a separate center of personal identity named ego. Ego occupies a central position within the web of relationships that defines its tribe. Instead of regretting its arrival on the scene – which is actually a slow-and-steady construction process – and making ego the source of all our problems in the world today, we need to draw a critical distinction between a healthy ego (possessing the virtues of ego strength) and a neurotic ego. The latter is what conspires in the consensus trance.

A neurotic ego is profoundly insecure, codependently attached, and a fiercely defensive convict of those beliefs (aka convictions) shared in common with its equally neurotic alter (other) egos. In this condition and fully entranced, egos play out the scripts they inherited (codependency scripts are commonly transgenerational) or picked up in the urgency of staying in the game. Thankfully the trance condition that we regard as ‘normal’ or ‘ordinary consciousness’ is not so neurotic and even possesses sufficient strength so as to allow for the possibility of breaking-through, or what is referred to across the wisdom traditions as ‘waking up’ or simply ‘awakening’.

In my diagram this breakthrough is represented at two points, one below (or deeper within) the self, and the other above (or farther beyond) the self. I have elsewhere distinguished these two points and the paths they open up as the ‘mystical turn’ (releasing self to the grounding mystery) and the ‘ethical turn’ (including self in the universal order), respectively. Because the mystical turn (at least as I’m characterizing it) engages in meditation practices that assist awareness in sinking into its visceral center of power, the grounding mystery can be identified as ‘the power within’. At the other end, an ethical turn elevates awareness into its rational center of truth and inspires a radical reconsideration of morality (how we should live) in view of ‘the truth beyond’ our self-serving values.

The benefits of such practice and reconsideration should be obvious. By breaking through to life outside the consensus trance we can free ourselves from the spiritual stupor of ordinary consciousness, going on to enjoy the flow of a fully functioning quadratic intelligence. In short, we can finally become fully human.

But then … we need to go back in there! My next post will be about the challenge of staying awake and living creatively inside the webs of relationship we call our individual worlds.


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Get Over Yourself

FlowWhile all the other creatures on this planet, so far as we know, develop their full potential and achieve ‘self-actualization’ in a single lifetime (given the opportunity and provident conditions), only we human beings have managed to undermine our own evolutionary progress. Why and how we do this has been a fascination of mine for some time, and over the years a theory has come together that offers an explanation. While many of the elements aren’t necessarily original with me, the unifying system is something that brings together and breaks through the limitations of other approaches.

Not surprisingly I have come with another diagram, and my returning reader will recognize all the component features from previous posts. What’s new here is not so much in the details as in the gestalt, in the whole picture of things apprehended all at once. You’ll find the familiar color codes associated with our four strands of quadratic intelligence – black for our visceral intelligence (VQ), red for emotional intelligence (EQ), blue for our rational intelligence (RQ), and purple for spiritual intelligence (SQ) – along with orange which signifies the dynamics of personal identity, or ego.

The four types of intelligence are arranged in a manner that reflects the developmental sequence in which they come online and start making significant contributions to our sense of self and reality. We begin at the bottom with the autonomic functions of visceral intelligence; open up very early to emotional engagement with our taller powers (caregivers, guardians, and teachers), siblings and playmates; and around age ten come into our rational faculty with its skills in logic, critical thinking, and conceptualization.

Even though it’s frequently in adulthood that individuals awaken to their spiritual intelligence, you’ll notice that I’ve positioned it in a way that transects the other three (instead of stacking on top). This is meant to suggest that while it certainly has (or can have) a profound influence on our sense of self and reality from very early on, the most important work of spiritual intelligence must await that crucial stage when our separate center of personal identity (ego) is strong enough to be transcended – not renounced, dismissed, or canceled out, but surpassed. Without sufficient ego strength, consciousness is unable to break past the neurotic self-preoccupation that compels us to grip down on ‘me and mine’.

Now that we’re on the ego, let’s take a moment to work out some of those details. I take the view which regards personal identity – this ego who is the center of self-esteem, world perspective, and moral agency – as a social construct and not an entity in the proper sense. Through discipline and instruction the tribe shapes our identity to be compatible (and compliant) with its shared beliefs and way of life. The nature of this shaping process anticipates and responds to the activation sequence of our quadratic intelligence.

Referring back to my diagram, you’ll see that I’ve placed key themes and concerns at each level corresponding to the developmental phases when they are dominant. Thus, in the earliest phase our visceral intelligence is dominant, making security, power, and control primary concerns that shape our deepest (preverbal) impressions of self and reality. Because even the most perfect family system cannot deliver instantaneously on our every need, we all carry some insecurity within ourselves, which we mitigate by attaching to whomever or whatever can calm us down. Attachment, love, and belonging come to overlay (and compensate for) those deeper concerns, continuing the process of our personification (or becoming a person).

By the time rational intelligence is ready to come online a lot has happened down below, in the calibration of our nervous system (VQ) and the adaptation of a relational style (EQ). We become better able to articulate the world that’s been forming around us and the perspective opening up from where we stand. Meaning, truth, and knowledge matter now to us as never before. It’s important to remember that the self-world construct – ‘who I am and what’s around me’ – is part of a social role-play, a cultural pretense of the highest magnitude that has been (not wrongfully) labeled by some, like the Buddha, as a delusion that holds our true nature under a spell, the so-called consensus trance.

Trances are all the more seductive according to the depth of our insecurity and the magnetism of attachment that we hope will compensate for it. In fact, the rational requirement for a coherent and reality-oriented philosophy of existence is all too quickly relinquished for the sake of maintaining membership in a club, class, or cult that promises to keep us safe inside the fold. This is when beliefs once held by the mind come to hold the mind captive (as a convict) to convictions that are placed beyond doubt, beyond question – beyond the probe of reasonable inquiry.

And there we have a picture of where most of us daily live: professing and defending a worldview (meaning) that protects the codependent relationships (attachment) which help us manage the profound (deep and ineffable) insecurity registered in our nervous system. With respect to that, spiritual intelligence stands little chance of awakening. If anything, its mystical intimations and transpersonal longings will be translated into doctrines of supernatural realities and afterlife destinies. Tragically many individuals today are trapped inside long-outdated (irrelevant) orthodoxies, for the sake of which they will sacrifice everything – rationality, property, fulfillment, and life itself – their own and that of ‘the enemy’.

But I can’t leave it there, with the majority caught in their convictions and the planet teetering on the brink of mass extinction. A few of us are fortunate enough, thanks to supportive families, open-minded and generous communities, our own dogged persistence toward an authentic life, and to the sheer grace of resources and opportunities made available in the moment, to arrive with sufficient ego strength that enables us to break through the self-world construct of personal identity. We don’t beat ourselves down as damned, helpless rejects, but simply let go of who we think we are, relaxing into the grounding mystery of being itself and rising into our creative authority among the countless beings that share (and manifest) this universe together with us.

When this happens – and I’m not one who believes it happens once and forever, but is rather a mode of experience that awaits our readiness to let go and our willingness to make the leap – an alignment of power, love, and truth opens us to the reality beyond ourselves. This is when ‘flow’ happens, when what we call the human spirit pulls deep on its faith in existence and reaches out to the wisdom of a universal order, where All is One.

Each of us is rooted in an unfathomable mystery and participates, whether aware or ignorant, in the turning unity of all things.


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The Rhetoric of Democracy

Political Rhetoric

In fifth-century BCE Athens, the birthplace of Western democracy, the political scene was an ongoing contest between the ‘rule of a few’ (oligarchy) and the ‘power of the people’ (democracy). By Plato’s time democracy had generated more problems than it could resolve, motivating the philosopher to reject it outright as a viable model for government. Its fatal flaw, in his opinion, was in the way it put ordinary people (demos) at the mercy of politicians whose deceptive rhetoric made them believe things that weren’t true, and vote on promises they had no intention of keeping.

Ordinary people – today we might refer to it as ‘popular psychology’ – don’t live their lives by the light of clear reason as much as they follow the inclination of their strongest passions. Without training and practice in logic, argument, and critical thinking, the average voter lacks the necessary skills for teasing apart sincerity and balderdash, straight truth and clever spin, the hard way through and the easy way out.

Why in the world would we risk the enterprise of government and the future of its citizens by surrendering our fate to the most persuasive stumper?

Plato himself was in favor of what he called the ‘philosopher king’, a monarchy ruled benevolently under the wise guidance of an enlightened leader. Apparently his low opinion of ordinary folk was offset by an equally idealistic fantasy of a fully self-actualized sovereign lord. Nevertheless a benevolent dictator would still be preferable to the rule of a few (oligarchy) from the wealthy class whose policies inevitably serve their own interests rather than those of the general citizenry.

Just because you are rich and enjoy high status doesn’t mean that you are also wise, altruistic, or even all that smart.

And yet, the American story is full of great rhetoric in the speeches and writings of individual men and women whose ideas (and promises) changed the course of history. Think of the politicians and rebels, the reformers and revolutionaries, the mavericks and visionaries, the anonymous tracts and famous authors who pictured alternative realities and challenged the orthodoxy of their day, in words that stirred ordinary people to accomplish great things.

Just because popular psychology is vulnerable to agitation, inspiration, and persuasion doesn’t necessarily mean that the rhetoric of democracy should be censored.

Politicians and other individuals seeking positions of influence in society will not stop using words and conjuring images with the purpose of moving their audiences into agreement with their visions and in support of their leadership. Every speech is a construction designed on the linguistic magic of manipulating feelings, beliefs, and motivations. The words themselves, of course, but also the tone, volume, and cadence of speech; repetitions, alliterations, and metaphorical associations; body posture, gestures, and facial expressions – all of it is fashioned and delivered to make an impact and provoke some kind of change in the audience.

Instead of censoring or (as Plato would have it) outlawing rhetorical flourishes from our political candidates, we might do better to understand what it is inside us, the audience and potential voters, that gets so quickly pulled in and taken along. In the best of all possible worlds our politicians would speak to our genuine needs and interests, to our deeper virtues and higher aspirations, rather than yanking our chains to support their agendas.

I propose that my theory of Quadratic Intelligence can shed light on this question about what ‘the people’ really want and need. Once we have some clarity on that score, we will be able to tell when a candidate is trying to take us for a ride or put us under a spell – preferably before the magic goes to work on us. My diagram above illustrates the four types of intelligence (hence quadratic) that have evolved as a system in each of us, connecting them to regions of the body where they seem to be centered. For a more in-depth discussion of each type, check out The Harmony of Intelligence, Quadratic Intelligence, and What’s Your QIP?

When politicians warn us that immigration is undermining our economy, how terrorists are conspiring inside our borders, and how our security as a nation is being compromised, they are speaking to our visceral intelligence (VQ). More accurately we should say that they are using words interpreted by our rational intelligence (RQ) for the purpose of provoking strong feelings in our emotional intelligence (EQ) so as to effect a change in our nervous system (VQ) that will move us to action.

Visceral intelligence is centered in our gut, which is why the politician’s warning is experienced as upset in our stomach and intestines. This is where the resources of our environment are converted into the energy our body needs to live. VQ monitors this balance and lets us know when we might be losing the safety and life support we require. Of the four intelligences, this one is the most primitive, and when it gets poked or yanked everything higher up gets put on standby until the crisis can be resolved. Because the body’s visceral intelligence has primacy in emergency situations, the politicians know that poking our need for security will get us to pay attention to their message.

For a majority of voters, perhaps, concerns over safety and survival are not as worrisome as the daily reminder that life just isn’t going their way. Our emotional intelligence (EQ) is more attuned to what’s happening around us, to the degree in which our circumstances are either open or closed to our pursuit of happiness. To define happiness as the feeling that things are going our way does not automatically make it a selfish pursuit. Things ‘go our way’ when our relationships are positive and supportive, when we are making progress toward our goals, and when our desires, on balance, are fulfilled more than they are frustrated.

One pernicious bit of rhetoric works to convince us that something is missing from our lives, that we can’t really be happy until the void is filled. Given that our happiness seems to rise and fall on the rhythms of pleasure and fortune, politicians can easily exploit our readiness to look outside ourselves for the key to lasting happiness. (Indeed, panhandlers and snake oil salesmen perfected this technique long ago.)

They bait us by ticking down a list of things that aren’t tipped in our favor and then ask, “How can you be happy, with all this going against you?”

By this time the charm is set and we have taken the hook. That’s right! we think to ourselves. How have I been managing without this person in office?

Plato was correct in his observation that ordinary people make most of their important decisions in life on the basis of how the options make them feel. In many cases our best interest would be better served if we could just detach ourselves from the passions and exercise a little more reason instead. This ability to detach, discriminate, critique, compare, analyze, extrapolate, and consider things from a more objective standpoint is made possible by our rational intelligence (RQ).

Frankly, rhetoric of any kind is less about convincing us through the logic of argument than it is about moving us emotionally in support of its conclusion.

Rational intelligence works out our need for meaning – that things and life make sense in the bigger picture and longer view. We shouldn’t be surprised if most of democracy’s rhetoric rarely attains this level of clear-thinking consideration. If the big picture is invoked at all, it will usually be in the interest of constructing a rational frame around an emotional or visceral issue. Cut back on emissions and develop clean energy technology because our coastal cities will be underwater within a decade if we don’t – that kind of thing.

But remember, your average voter doesn’t push levers or pencil in bubbles according to sound theory or even the evidence we have in hand. (Who conducted those studies anyway?)

If the rhetoric of democracy prefers to play closer to our animal urgencies and powerful moods than to the shining logic of higher reason, it hardly ever manages to touch the dimensions of our spiritual intelligence (SQ). This is probably due to the fact that most politicians and ordinary people fail even to acknowledge its presence, much less give it priority in their lives. Of course I’m not referring here to our religious affiliations, since religion can be as dissociated from spiritual intelligence as anything else we do – oddly enough, even actively repressing it in many cases.

Our spiritual intelligence makes it possible for us to break free of our personal perspective – that is to say, of the perspective on reality that is tied to our separate center of identity as egos – and re-enter the oneness of being. If this sounds like a bunch of metaphysical gobbledygook, we must know that our separate identity is merely a delusion of consciousness, a construct that exists only in the performance space of a role-play (society) where we hope one day to be somebody and make something of ourselves.

This is in fact the (insubstantial) part of us that politicians work to recruit for votes: the part that declares, “I AM a Republican” or “I AM a Democrat,” “I AM for this” and “I AM against that.”

When we break past the delusion of a separate identity, our spiritual intelligence opens consciousness to the grounding mystery within and to the sacred universe beyond. Ego drops away as awareness descends to its Source (what I call the mystical turn), whereas in going outward it is transcended in communion with the Whole (the ethical turn). We come to understand that we are manifestations of one reality, along with everything else, and together we belong to the same.

Taking full responsibility for our place in the greater community of life is what I mean by creative authority.

Rhetoric is simply the ability to use language effectively. It doesn’t have to be deceptive or biased or tied to a party platform. Indeed the “rhetoric of democracy” might be about using language to focus our longings and lift the human spirit, to inspire a greater love for each other and for our planetary home. And ultimately, perhaps, to awaken us to the fullness of what we are here to become.


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