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About tractsofrevolution

Thanks for stopping by! My formal training and experience are in the fields of philosophy (B.A.), spirituality (M.Div.), and counseling (M.Ed.), but my passionate interest is in what Abraham Maslow called "the farther reaches of our human nature." Tracts of Revolution is an ongoing conversation about this adventure we are all on -- together: becoming more fully human, more fully alive. I'd love for you to join in!

You, There

In the above illustration I have highlighted in orange a water droplet that has momentarily separated itself from the ocean below. On its brief arc through space-time, the water droplet exists (meaning literally to stand out) as a unique individual – if only by virtue of the fact that it occupies this exact point in space at this precise moment in time.

As a separate individual it is positioned among a cohort of other water droplets, their otherness partly a function of occupying different locations in space as they travel along distinct trajectories. Any relationship between and among them is predicated on their separate existence, on each existing apart from the others as a unique individual.

Together our cohort of water droplets inhabits a local environment of atmospheric conditions which is itself contained within a still-larger horizon that includes an unnumbered multitude of droplets arcing through space-time, along with some gliding birds overhead, drifting clouds higher still, nearby planets barely seen, distant stars and the far-flung galaxies.

Coming back to our water droplet, we know that its deeper nature is oceanic. Existentially – recalling that existence means to stand out as an individual – the droplet carries within itself something much more profound (a term whose original meaning had to do with the deep ocean). Its own identity as a separate individual in relationship with other individuals inside an infinite cosmic horizon is really a temporary enclosure of an essential mystery – from the Greek esse for being.

Our droplet of seawater has thus guided our contemplation along three distinct axes: (1) a self-other axis of separate individuals crossing, connecting, or colliding on their space-time trajectories; (2) a self-system axis, referencing the larger complexity to which it belongs; and (3) a self-essence axis dropping from the centered individual into its own deeper nature.

Each axis provides us with a lens and vocabulary by which to understand its full reality: in the encounter with others, as participating in a higher wholeness, and as a manifestation of being.


This analogy is a perfect introduction to understanding yourself as well. Just put yourself in the place of my orange droplet of water and the full picture will fall into place.

Let’s begin with your self-essence axis. Your deeper nature as a human being manifests the 14-billion-year history of our universe. The atomic structure of your physical body is composed of elements that were forged in the very beginning. The life-force in your cells is a few billion years ancient. The hum of sentience electrifying your brain, nervous system, and sense organs goes back a fraction that far (around 200 million years) and has a wide representation across the species of life on Earth.

Hovering above this grounding mystery of what you are is the separate “water droplet” of self-conscious identity – the individual ego (“I”) that looks out on reality from your unique location in space-time. Up here things can get dicey, and the management of personal identity necessarily involves the separate identities of others in your local cohort. Developmentally the formation of your ego was leveraged and shaped through encounters with others whose otherness receded farther into obscurity as you became increasingly self-conscious.

While your deeper nature, following the self-essence axis, is marvelously profound and grounds your life in the evolving process of the universe itself, this self-conscious identity of yours is as complicated as it is transient. Because who you are – as distinct from what you are – was especially vulnerable in your early years to both the positive and negative influence of others, their ignorance, neuroses, and bad choices left lasting impressions on your own personality. (The same should be said of their more benevolent affections as well.)

In its suspended position of exposure, your self-conscious ego can manage to siphon the miracle of being alive into the spinning wheel of impossible cravings and unrealistic fears.

Lest you take the opinion of your own innocence in all of this, it needs to be said that you have been making choices (almost) all along the way. Many of those choices have simply repeated and reinforced the security strategies you learned as an infant and young child. Still today, you may occasionally (or frequently; maybe even chronically) “act out” these neurotic styles, which proceed to unload your childish insecurities on a cohort of innocent-enough bystanders and co-dependent dance partners.

Taking a close and honest look at the drama of your personal life will reveal why the principal obstacle to what the spiritual teachings call ‘awakening’ or ‘liberation’ is and has always been the ego.

The freedom to break past the mesh of self-obsession, codependency, and neurotic insecurity requires not the elimination of ego but its transcendence. As the grounding mystery of sentient life has become self-conscious in you, it must now reach out and go beyond your separate identity. Just as the self-system axis for our water droplet situates it within a local, regional, planetary and cosmic context, so does your own personal identity exist within and belong to a higher, transpersonal, wholeness.

As long as you remain enmeshed, however, and to the extent that your ego is locked inside its own convictions, this higher wholeness is not only beyond you, but is also outside your small horizon of self-interested awareness.

All the available evidence supports the idea that what the universe is evolving toward is ever-greater complexity, which is apparent in your own deeper nature as a physical, living, sentient, and self-conscious human being. A natural next step in this progression is the phenomenon in which self-conscious individuals connect and cooperate in genuine community.

If we were to regard genuine community – and by that I mean authentic, compassionate, dialogical, creative and radically inclusive community – as evolution’s next step, then your self-conscious personal identity should really be seen as a progression threshold rather than a final destination.


We might imagine our water droplet, now imbued with self-consciousness, pondering its place in the spralling scheme of things, wondering if letting go and getting over itself is a worthy risk. Playing small and safe might be the better choice. But in the end the end will come and what will be left? What will be remembered? The 14-billion-year adventure is right now on the brink of breaking through to a truly liberated life.

Maybe this is the moment everything changes.

 

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Crossing Over

If you only knew what’s going on, what’s really going on, you’d probably live differently from the way you’re living now.

Not that your life is entirely enveloped in delusion, but it is the case nonetheless that the short story of your personal myth keeps your attention preoccupied with mostly small daily concerns.

As a self-conscious person, there are roles to play and rules to follow and responsibilties to stay on top of, as you manage your position within the ranks of society. Living inside this made-up world of roleplays and pretense, you are doing your best to hold on to security, find lasting love, to discover your purpose and make your life come true.

Everyone else around you is striving for the same aims and ends, but no one has your exact set, as yours is utterly unique and separate from the rest.

On a given day you will feel satisfied, anxious, frustrated, or depressed depending on how well or badly things are going inside your world.

With everyone else equally absorbed in and obsessed with their own pursuits, it can be a challenge some days to feel secure enough, loved enough, or successful enough to just relax into your life without the sneaking suspicion that someone or something, somewhere, is about to take it all away or expose you as a fake.

After all, when you really think about it, this personal identity of yours is just a mask. Who you are in the roleplay, the script you’re following, the story that’s playing out, and the larger stage of your personal world where all this drama is unfolding – none of it has substance, none of it is really real.

What’s behind the mask? What’s going on between the roles and off-stage?

Before you pick up your mask and step into the performance, what’s really going on? As I said, if you truly knew, you’d probably live differently from the way you’re living now.

The revelation that personal identity is a put-on is unacceptable for many, and you may be one of them. As the veil – and “revelation” is literally about pulling aside a veil of illusion – opens to the realization that your story is made up, that your world is a narrative construct spinning almost entirely in your head, and that the meaning of your life is not really “out there” in any objective sense, such disillusionment can be very disorienting.

If you’re like most, it’s preferable, if just for sanity’s sake, to laugh it off and dismiss such insights as ludicrous. Otherwise you might reject them as dangerous heresies.

Whether you laugh it off or try to discredit the assertion that what you have been working so hard to manage and defend is not even real but actually an elaborate stage production, the burden is still on you to prove me wrong. Social consensus is insufficient, of course, as you will find the majority of people around you equally spellbound in the trance of personal identity. Inside every roleplay is a set of roles; with every role comes a short menu of masks; behind every mask is an actor identifying with and “speaking through” it (from the Latin persona).

But what’s behind the actor? Nothing! It’s all make-believe.

To understand what’s really going on, you need to drop the charade. This isn’t to say that your personal identity and life pursuits are a complete sham. It’s all very urgent and meaningful – at least to you. And others whose storylines are woven into yours will agree on how significant it all is, or at least how significant it all seems at least to them.

Just for a few minutes, let’s take a look off-stage and outside the theater.

Your self-conscious center of personal identity (the actor, or what is named ego, meaning “I”) is a very recent arrival to the scene. It’s origins aren’t even as far back as you’ve been alive. Not long after you were born, your tribe got to work shaping you into a proper person, a well-behaved member of the group. Technically speaking, “you” (i.e., the self-conscious ego-actor) were not the substance they were working on, but the product of their work.

The substance they were shaping was a sentient mind, or what is generally named “consciousness.”

Consciousness has a past much deeper than your personal story, of course, going back not just decades but many millenniums into the history of life on Earth. This same fundamental structure and neurological design of sentience – of the capacity of consciousness to sense and respond, to feel and to think, to desire, enjoy, and to suffer – is present right now, humming beneath and supporting the stage-play of your personal world.

Even older and much more primitive evolutionarily speaking than your sentient mind is a living body that pulses along the vital rhythms of respiration, metabolism, and energy exchange with your physical environment; not just thousands but millions of years, reaching back to the earliest life-forms on our planet. This ancient cradle of vital rhythms is also right here, undulating far below the surface where your ego frets and futzes, “standing on a whale” (as the Polynesian saying goes) “fishing for minnows.”

And beneath that? What lies below and serves as foundation to even these largely unconscious cycles and urgencies of life? The material ground of existence itself: physical matter and its quantum bubbles crystallizing and dissolving spontaneously out of the abyss of dark energy. Yes, that is going on not only all around you, but beneath you and as the physical, living, sentient being you are.

By comparison, all of that business transpiring on stage is nothing (really) but images reflected in a hall of mirrors.

Once you see this, when you realize finally that the separate center of self-conscious personal identity you have believed yourself to be is only a construct of language, a social convention, an admittedly serious game of make-believe, the veil will then completely fall away – or perhaps it will go up in the flames of apocalyptic disenchantment.

But rather than cast if all off and exit the stage in shame, resentment, or self-disgust, you have an opportunity now to step fully (and, as paradoxical as it sounds, self-consciously) into a still-higher realization.

All of that primeval and ancient history in the evolution of matter from energy, of life from matter, of mind from life, and out of your mind this unique person you are pretending to be – all of that has arrived here, now, with the universe contemplating itself.

This theater and stage, your personal story and character, your script and the mark where you presently stand have become the springboard to an awareness – the “Shining Truth” – that All is One.

This truth is older than humanity but it awaits the fresh discovery of each new generation. Until all of that make-shift scaffolding was in place for you to take your own separate center of self-conscious personal identity, and until you were ready to break through the delusion of who you are, the transpersonal spirit of your human nature awaited its moment, like a butterfly asleep inside its chrysalis.

Now it’s time to take wing, and maybe live differently than before.

 

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The Story That Got You Here

Here’s what I already know about you, even if we’ve never met. You were conceived and developed in your mother’s womb, during which time you were physically attached to her by an umbilical cord that delivered the oxygen and nutrients you needed. That was your paradisal “garden of Eden,” where everything you required was instantly provided and you wanted for nothing.

Eventually you were expelled from Eden, detached from its provident environment and deposited in a very different space with cold air, bright lights, and loud noises all around you. It wasn’t long before someone took you in their warm embrace (likely your mother) and gave you breast milk or formula to drink. This is the true origin of “comfort food.”

Thus began a new era of attachment, this time emotional rather than physical. Your mother or principal caregiver would be your secure base for years to come, serving archetypally to shape and condition your primal impressions associated with intimacy. Your own emotions were entrained with hers, and you wouldn’t even regard her as “someone else” for quite some time.

Gradually you did detach sufficiently from mother to establish your own center of agency and self-control. Those early feelings and reflexes around intimacy, however, have continued to support and complicate your adventures in relationship ever since. If one or both of you had trouble letting go, or if you tried to manipulate each other emotionally in a codependent relationship, those same habits have likely caused trouble for you over the years.

We all tend to default to our Inner Child when we feel stressed, tired, threatened, or in pain – and relationships can be very stressful.

During this same time, your tribe – including other taller powers, possible siblings, and a growing society of peers – was busy downloading and installing in you all the ideas, values and judgments that comprised their collective worldview and way of life. This ideology functioned to frame your perspective and filter your experience of reality. So, just as you were gaining some detachment emotionally from mother and others, you were also attaching intellectually to this shared ideology and finding your place in the world.

Even though ideology sounds very heady and abstract, it is actually rooted in just a few very deep stories or “foundational myths” that you and others around you constantly recite. You do this in formal and informal gatherings, but even when you are by yourself these stories circulate as the “self-talk” in your mind.

They filter out anything in reality that’s not compatible with your running script, or else they spin meaning around it in order to make it so.

At base, this recycled anthology of stories – let’s call it your mythology – both reflects and helps you negotiate your relationships with others. And just as the branches of a tree reach up and conspire to create an overarching canopy, all of these stories intertwine overhead, so to speak, in the construction of your world, the habitat of meaning where your personal identity and tribal memberships are held.

So far, so good? You lived for nine months or so inside the primordial paradise of your mother’s womb, physically attached to her by an umbilical cord. Then you were born and proceeded to attach yourself emotionally to her and others around you. By the narrative technology of stories recited to you, with you, and eventually by you, an intellectual attachment – which I will now call belief – was formed to the ideas, values, and judgments of your tribe.

The energy that binds your intellectual attachment to some idea or other is a carry-up from the emotional dynamics of your Inner Child, a personality complex with roots in those deep unconscious reflexes around intimacy and belonging. There is the idea or formal statement of the idea, and then there is your emotional commitment to its truth. Your commitment is what makes it a belief.

For a reason you probably can’t explain, you simply need it to be true.

Some beliefs are so strongly anchored to the foundational myths of your tribe (and thus also to who you are as a member of your tribe), that defending them is not really a matter of how realistic, reasonable, or relevant they happen to be, but how “confessional” they are of your shared identity as insiders.

To question them would tamper with the very meaning of your existence; and challenging their validity is tantamount to committing apostasy.

Besides, your canopy of meaning works well enough, right? It maintains your membership, confirms who you are in the world, and allows you to carry on with your daily affairs. But does it facilitate your contact with reality, with what is really real?

Those especially strong beliefs, so strong that they prohibit you from questioning or even recognizing them as constructs of meaning and not the way things really are, go by the name “convictions.” They hold your mind captive, just like a convict in a prison cell. And because such beliefs tie you back to your Inner Child – not your trusting innocence in this moment but to an “old” pattern of insecurity and feelings of helplessness – convictions are by definition intellectually primitive and pragmatically obsolete.

There is a part of you – we’ll call it your Higher Self – that is aware of the fact that your beliefs and the stories behind them are constructions of meaning and not the way things really are. Reality itself is beyond words and explanations, a present mystery that eludes every attempt of your mind to pin it down and box it up. Naturally, your Inner Child wants to keep this realization from entering conscious awareness, as it threatens to unravel the world you have weaved together so meticulously over the years.

If it should be true that your identity and life’s meaning are only “made up,” then what would be left? Your existence would be perfectly meaningless.

Another way of saying this is that reality is indescribably perfect, just as it is: without words, transcendent of your thoughts and stories about it. It’s not just that words can never fully capture its mystery, but that its mystery is ineffable – unspeakable, prior to language, and always Now.

To throw your words and stories around it is like dipping a bucket in a river. What you have is a mere bucket of water: while perhaps useful for something, it is not the river itself. Furthermore, your bucket-shaped extraction is already nothing more than a tiny sample record of the river as it was then, not as it is right now.

This realization is both a spiritual breakthrough of present awareness and a kind of apocalypse for the world you’ve constructed around yourself. Whether it’s more breakthrough or breakdown will depend largely on the strength of your convictions, how persistent they are in making you intolerant of reality.

But not to worry: when the curtain opens or goes up in flames, you will finally see things just as they are.

Once you’re on the other side of meaning, life just makes a lot more sense.

 

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Quality Teaching

It’s not a surprise to anyone that our education system is in trouble. Many of us have been its victims, and there’s a fresh generation of youngsters in the process of getting their curiosity, imagination, and natural talents sterilized in school right now. Increasingly schools have been saddled with the responsibility of child rearing, intervening on poor performance, and preparing graduates for the job market.

Is it any wonder students are failing?

Another victim in the middle of all of this, together with the student, is the teacher.

Teachers are expected to manage this education pipeline from preschool and early childhood through adolescence and young adulthood: following the curriculum, designing lesson plans, managing the classroom environment, assessing student progress, and doing all of it on a shoestring salary with restricted latitude for using their own curiosity, imagination, and natural talents.

If some of them felt a “calling” to the profession of teaching originally, they quickly undergo disillusionment and feel the burnout of being held responsible for something over which they have little or no control – nor does it match what they feel most passionate about. This anxiety depletes their spirit, and an astonishing number of them are leaving to save their sanity, health, and hope for a more meaningful life, probably in a different profession altogether.

How do I know? I work in higher education and see it all around me. For a while we tried to blame students for lacking the motivation, discipline, and intelligence – the diagnostic slide typically follows that order – required for success. Then we blamed “the system” and its abusive obsession with standardized testing.

Despite its worthy intention of defining standards for grade-level achievement and helping students be course-ready for their next step, standardized testing soon shaped a culture where instructors “teach to the test” to ensure that students pass and move on.

Getting the right answers has become more important than thinking well and deeply in a given subject, selecting for students who have a knack for memorizing and recalling information. The only thing that really counts is that students can recall the correct answer for the test (the what), not necessarily how to get there or why it even matters.

We have to wonder whether this costly gauntlet of education – measured in the net loss of money, time, imagination, and hope – can be fixed. Or does it just need to be replaced? Are we simply doomed?

A meaningful and productive education has always depended on what I will call Quality Teaching. This gives a large responsibility to the teachers themselves, although I must pull back on blaming them for our current situation. As Whitman and Kelleher state in NeuroTeach (2016), “Ultimately, what research shows is that there is no greater influence on student outcomes than teacher quality.”

Today, fewer colleges are screening for new instructors who understand and practice the art of Quality Teaching. Increasingly colleges are hiring part-time instructors (called adjuncts), which keeps the institutional obligation negligible in terms of healthcare, retirement, and other benefits. Class sections are opened and more of these instructors are hired to fill the vacancies. Rarely anymore is a prospective new hire auditioned for a fluent understanding of Quality Teaching.

So what is Quality Teaching? We can thank our most effective teachers for demonstrating its salient ingredients. While a blog post doesn’t afford the space for expounding on them, I will at least introduce these ingredients here by using the acronym R-E-C-I-P-E as our framework.

Quality Teaching is Relevant

Relevance is a special type or facet of meaning, connecting not only to the course curriculum but just as importantly to the student’s experience and personal world. A Quality Teacher is careful to make these connections so that students can understand the real-life applications of what they are learning. The most valuable application of knowledge is not passing a test, but rather in using new knowledge to expand the student’s worldview, deepen self-understanding, strengthen critical and creative thinking skills, and to participate constructively in the contemporary discourse of human culture. Quality Teaching seeks to establish meaning for the student.

Quality Teaching is Enriched

Humans learn best in real-life situations, but most of a student’s time in school is spent inside boxes called classrooms. Specialized knowledge is by definition highly processed – isolated, analyzed, refined, clarified, and abstracted – which removes many of its essential nutrients. The human brain is “wired” to pick up and interpret information along visual, auditory, olfactory, tactile, and kinesthetic channels. In traditional classrooms, however, students sit in rows and receive instruction primarily through their eyes and ears. Enriched Quality Teaching uses a variety of sensory modalities and metaphors to “embody” the more abstract concepts students need to learn.

Quality Teaching is Creative

Perhaps the most essential function of a Quality Teacher is to collaborate with students in the construction of meaning. Knowledge itself is a mental construct, a translation of what is purportedly independent of our minds into the signs, symbols, and codes of meaning. It is in our very nature to be creative, to compose elaborate webs of significance that serve to explain what we think we know, explore what we don’t yet fully understand, and to imagine what’s possible. The Quality Teacher is not merely a docent for students through the current catalog of knowledge, but a co-creator with students in the ongoing dialogue between mind and reality.

Quality Teaching is Interactive

This dialogue or construction of meaning happens not only between the mind and reality, and between teacher and student, but also between and among the students themselves. When what really matters is getting the right answers on standardized tests, these creative exchanges of dialogue are at best only secondary to education, if not needless distractions. Quality Teachers, on the other hand, understand – if not intuitively, then at least from what is turning up consistently in the research – that the best education is about priming our imagination with questions, putting these questions to reality, sharing discoveries and perspectives, and holding these under the light of evidence.

Quality Teaching is Personalized

Our current culture of standardized mass education turns students into data. The individual life experiences, unique talents, and types of intelligence represented in the students themselves are largely ignored as inconsequential to the ultimate objective, which is to turn out graduates for the workforce. Large class sizes mean that an instructor might never even learn the faces that go with names on the class roster. But while the current system is essentially a pipeline or conveyor belt to graduation, Quality Teachers respect education as a sacred enterprise whereby human beings are awakened to their creative spirit, empowered to actualize their deeper potentials, and inspired to become lifelong learners. Quality Teaching takes time to get to know the unique person of each student.

Quality Teaching is Engaging

Our current education system cultivates a mindset of disengagement – of depersonalization, abstract knowledge, standardized metrics, and “distance learning.” Instructors are the experts who get paid to replace their students’ ignorance with a multiple-choice mastery of something that means nothing to them. To make learning relevant, enriched, creative, interactive and personalized, the Quality Teacher expects a student’s full investment. Engagement is not about entertaining students or bribing them to show up and participate. Rather, it’s about convincing students – by personal example and not just as words on the course syllabus – that education really is about their transformation, about becoming more fully and gloriously human.

 
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Posted by on December 10, 2019 in Education, Timely and Random

 

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The Force of Character

For the longest time the debate was between Nature and Nurture as to which shaping force was greater in determining human personality, behavior, and destiny. Genetic determinism or social engineering (aka behaviorism) each argued for the larger role, with pretty much everybody agreeing that both were somehow in the mix.

Had anyone bothered to ask the therapists, counselors, or your reputable “good listening friend,” they would have learned that more than nature and nurture is in play on this question. There’s also the force of momentum as it builds through our repeated beliefs and behaviors over time. The first enactment requires focused deliberation, but with each repetition it becomes a little easier, a little more automatic, using less and less conscious effort as this momentum starts to take over.

What we’re describing can be called the force of Character, borrowing directly from the way the identity of a narrative character becomes more “solid” and predictable as the story progresses. It belongs with Nature and Nurture in our best understanding of what shapes and determines human experience.

In addition to our genetic predispositions and social conditioning, then, our cumulative habits of thought, judgment, behavior and belief – that is to say, our character – make us who we are.

The references to story are especially fitting in this discussion, since our personal identity is also a narrative construct. Who we are – as distinct from what we are as human beings – is something put together, literally composed out of numerous storylines that tie us to roles, anchor us in role plays, and shape our identity to the groups where we belong.

Inside those external storylines are others that define us internally, to ourselves. These conspire to form our self-concept, self-esteem, and self-efficacy, referring to how secure, capable, creative, and resilient we see ourselves as being. Our internal storylines are ever-present as our continuous self-talk, in the steady stream of thoughts and opinions we repeat to ourselves.

As my diagram illustrates, with repeated performances of these external and internal scripts our character becomes more solid and predictable. Our identity eventually gets so determined by our past that it can seem impossible to break the habit of who we are.

It helps me to think of this using the principle of complementarity from elementary physics. Also known as the Heisenberg Uncertainty Principle, it states that quantum reality will “behave” as a particle or a wave depending on how the researcher sets up the experiment. At that level, energy can either be defined by its discrete position (as a particle) or measured for its dynamic flow (as a wave) – but never both at once.

These both turn out to be true representations of quantum reality, but we must choose which way we see it.

Another analogy is the Rabbit-Duck Illusion. Looking at the image, you can see the head of a rabbit or the head of a duck, but not both at once. The image “behaves” according to what you are expecting to see.

All of this relates back to our discussion on character in the following way. Character itself – our personal identity as composed of multiple intersecting external and internal storylines – corresponds to Heisenberg’s particle: discrete, holding its position, and apparently solid.

But if we choose, we can also understand personal identity as a “wave” of countless interweaving narratives. And the dominant storyline, which I will call our “active story,” is the one we are telling ourselves and others right now. It’s also likely the one we’ve been telling ourselves for quite some time, qualifying it as our personal myth.

Back to my diagram. A correlation exists between our character (particle, rabbit) and active story (wave, duck) such that early on, when character is still getting set, our active story has a broad scope. A broader scope to our story means a wider spread of possibilities before us. When we are young and the momentum of character is still relatively undefined, the future ahead of us seems broad with many options and we frequently engage in imagining what we will one day grow up to be.

As our repeated thoughts, judgments, behaviors and beliefs take on a more solid and predictable shape (i.e., character), however, the scope of our active story begins to narrow down. Our choices effectively eliminate or close down some possibilities as we commit ourselves to our personal quality world. A benefit of this narrowing effect on the scope of our active story is that its range also starts to lengthen.

As we enter adulthood, our active story provides a longer view on the future, even as our options are reduced in number. We get a stronger sense of direction and purpose, which is another way of saying that our character becomes more set: we know who we are, where we’re going, and why it matters.

Morality at this point is less about following rules and obeying authority than behaving and believing in a way that’s consistent with who we are – being true to ourselves, as we say. Now, if our identity is one of positive belonging, social responsibility, and ethical commitment to the greater good, then being true to ourselves is a good thing indeed.

It can happen, though, that our character gets formed by negative storylines, such as abuse, insecurity, shame, resentment, and self-doubt. Once it gets set, being true to ourselves can be pathologically self-centered and socially destructive. To us it feels like righteousness and living by the strength of our convictions, when our active story is actually bringing down the Apocalypse.

My returning reader is familiar with my characterization of conviction as belief that holds the mind hostage (like a convict). Now we can see how character-formation and conviction go together. Our active story narrows down to just one line of truth (“the only way”), and our conviction prevents us from even seeing alternatives, much less considering them.

This is how we bring down the Apocalypse. The most destructive human actions in history have been driven by conviction, committed for the sake of and in devotion to some absolute truth.

The rest of my diagram shows how the construction of identity (ego) requires our separation from all that is “not me.” From this vantage-point, we can look outward at the objective world, literally “thrown over” and around us, as well as inward to our subjective ground, “thrown under” or beneath us. It’s important to understand that these two realms and our access to them are conditioned upon a stable, balanced, and unified sense of self (called ego strength).

If our character has been set by negative storylines and our convictions are righteously inflexible, we are unable to engage the objective world responsibly or cultivate our subjective ground for inner peace and wellbeing. In this case, the force of character trumps (pun intended) nature and nurture, committing us to a path of suffering and self-destruction.

Hell, we might as well bring everybody else down with us.

 

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Are You (Truly) Happy?

We’re supposed to be pursuing happiness in this liberal democracy of ours, or at least have the right to pursue it. We don’t have to, if we’d rather not. We also have the right to be unhappy. The choice is finally ours.

I think our problem is not that we don’t want to be happy, but that we’re confused over what happiness really is. What does it mean to “be happy”?

We’ve been duped by the advertising industry into equating happiness with pleasure – the buzz, the rush, the kick, the tingle. Pleasure stimulates a reward pathway in our brain that can never get enough, which means if an ad company can link their product with our craving for the buzz, rush, kick, or tingle, we’re going to buy – and keep paying until we’re either addicted or depressed, and maybe both. What could be called “consumer exhaustion” is the apocalypse for advertisers and Big Business, and they work hard to keep us in the game.

With a little reflection, however, it’s not hard discern the difference between pleasure and happiness. Happiness isn’t merely enduring pleasure or a steady, life-long dopamine rush. It doesn’t always come with the buzz, kick, or tingle – and quite often it’s absent these altogether.

Neuroscience has revealed that happiness flows along a different pathway than pleasure, depending more on serotonin than dopamine. Big Pharma and drug doctors have managed to turn this discovery into huge profits as well, hooking millions on the lure that more serotonin in their brains will magically make them happier. It doesn’t work that way. While pleasure is a product of our body and brain’s biochemistry, with what’s going on between nerve cells, happiness has more to do with our engagement with reality as persons.

The “synapse” of greater interest here is what presently separates us from three things: the grounding mystery deep within ourselves, the vibrant world all around us, and the evolutionary ideal of our higher human nature.

I’m going to name these dimensions of happiness contentment, enjoyment, and fulfillment. Each dimension might be considered a “type” of happiness, but I’d rather keep them together as a dynamic unit – as the three facets or faces of true happiness. We can focus on one or another of these facets, but losing sight of their unity could lead us into obsession and inevitable disappointment. Let’s spend some time on each dimension of happiness, and then bring them all together for the full picture.

Contentment

Contentment is the feeling that we have all we really need and all is well. While it may seem synonymous with satisfaction, contentment isn’t just about having our needs satisfied. It goes deeper than that. I connect it with our “grounding mystery,” referring to that deeper reality supporting our self-conscious experience from within by a physical, living, and sentient animal nature.

Our “first nature” is where the journey of life begins. In the best of all possible worlds and a perfect family, our body was able to settle into reality and relax into being. An inner clearing of peace and calm opened up inside us, allowing awareness to very naturally orient outward to the world around us. Our inner life became a place of solitude and quiet reflection, a deep center of strength and resolve, as well as a refuge of solace and surrender.

When we can simply be in this moment, without wanting for anything but resting entirely in the support of our grounding mystery, we are profoundly happy – even in the absence of emotions and the running script of our chattering thoughts.

This is nirvana, the placid and undisturbed (literally “no wind”) condition of a still pond. This is happiness as contentment.

Enjoyment

Hearing the words side-by-side – contentment and enjoyment – confirms their distinct connotations. If contentment is inner peace, enjoyment is more about our relationship to the world around us. When we are content, we want for nothing. When we are enjoying something, we tend to want more – not crave it or desperately need it like an addiction, but to stay with it because we find it amusing, intriguing, interesting, or inspiring.

Enjoyment probably comes closest to pleasure and is typically where our confusion starts. Relating to what’s around us involves our senses and sensations – how this, that, and all of it makes us feel. And aren’t our feelings encoded upon the primary dichotomy of pain and pleasure? It’s an easy mistake. And it’s just where the advertisers find their opportunity.

The difference becomes more clear when we acknowledge how many times our greatest enjoyments in life ride in the balance of pain and pleasure, of sacrifice and bliss.

Our true enjoyment is not merely in how something “makes us feel,” but in what it means to us, how precious, serendipitous, and grace-given it is.

I won’t go very deep into it here, but anyone could guess what consequences for enjoyment are brought into the picture when we lack contentment. The emptiness within is not cultivated as an inner clearing for surrender and repose, but is instead a void that must be filled. When we look to the world around us for things to devour – food and drink, possessions and relationships, titles and achievements, even religion and its god – whatever joy we may find in gulping them down will be short-lived. It will also be followed by resentment, which is the very antithesis of enjoyment in its true sense.

Some Christians speak of “a god-shaped hole” at our center, which turns god into a commodity that churches can peddle to consumer-believers. But again, we will never get enough of a god we have to swallow.

Fulfillment

The third facet and dimension of genuine happiness is named fulfillment. As with the other terms, this one has gotten lost in our contemporary pursuit of the buzz, the rush, the kick, and the tingle. In popular culture, “fulfillment” is the ultimate feel-good. If something isn’t fulfilling, we are excused for putting it aside and looking elsewhere for “the real thing” – what the ads promise in exchange for our money.

As I’m using it, however, fulfillment is associated with capacity, completion, and realizing our true potential as human beings. In this sense, fulfillment is always “above and ahead” of us, orienting us to what we are still in the process of becoming. We get tastes of it when we dig deeper into ourselves, step outside our comfort zone, and leap for the ring just out of reach.

The history of our species is the long story of latent talents, dormant powers, and “godly” virtues coming awake, driving our further progress in the direction of a more humane and self-actualized human being.

Ultimately – and fulfillment is about what is ultimate or “highest” – this facet of happiness doesn’t let us just settle for mediocrity and the half-assed life. Many of us do live this way, of course, but the fact that we possess an inner drive and aim (what Aristotle called “entelechy”) which seeks our self-actualization helps explain why we are always living just short of being truly happy.

It’s likely our existential insecurity (i.e., our lack of contentment) that motivates us to grab on and grip down on life rather than whole-heartedly enjoy it, which attachment then holds us back from the fulfilling and liberated life that could be ours.


So here we are, on this “Happy Thanksgiving” day. If we are gathering with family and friends at a table, perhaps we can take a few moments to contemplate whether we are truly happy. We can indeed be thankful if we are, since genuine happiness is not a solo project but a conspiracy involving countless others and some good luck besides.

And if we’re not so happy right now, then we have an idea about where to begin.

 
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Posted by on November 28, 2019 in The Creative Life

 

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The Mirror of Religion

If god is not “up there” and heaven is not “after this,” then why would anyone get involved with religion?

One obvious answer might be to make money – speaking primarily on behalf of TV evangelists and other hucksters who exploit our fantasies of immortality and our craving for absolute answers. They hook us in by the thousands with a promise of prosperity in this life and everlasting security in the next.

Not surprisingly, the only ones getting richer are the hucksters themselves.

Once upon a time religion provided people with big stories, deep traditions, and vital connections to their communities, the larger environment of life, and to the present mystery of reality. Religion gave us grounding and orientation, identity and purpose, meaning and hope.

Then something happened.

Our mind began to open to reality in new ways. Where all that business of religion had focused our contemplation on the mysteries of life within and around us, we became increasingly aware of an impersonal objectivity to things. This has famously been called the “disenchantment of the world,” and it came as the consequence of a kind of centripetal integration of our individual personality, bringing with it a newfound ability to discriminate between external facts and internal feelings.

This evolution of consciousness didn’t necessarily mean that the sacred myths and sacramental cosmology of religion had to be abandoned. The change in awareness, however, did invite us to interpret the stories in a new light.

Whereas our mythopoeic imagination was the generative source of the myths, we could now appreciate their principal metaphors as translucent revelations of a deeper mystery.

Take this analogy …

A landscape painting can be “read outward” for its representational realism and factual accuracy. Something separate from the work of art is that by which it is recognized and evaluated. But a true appreciation of the painting as art requires that we also “read inward” to its creative source and inspiration in the artist’s personal experience. We are not thereby attempting to go back to its origin in the past; rather we are going deeper into something that is genuinely a mystery, of which the painting is a revelation in this present moment.

As we meditate on it, that same experiential in-sight is awakened in us.

The shift of consciousness mentioned earlier, where seemingly all of a sudden reality confronted our mind as an objective fact, is paradoxically when this inward path into the grounding mystery of being became available for the first time. Having established our separate center of personal self-awareness (ego), reality opened simultaneously beyond us in the objective order of existence, and within us as the subjective depths of our being.

Those sacred stories of religion could now be read inward as poetic and metaphorical revelations of our own grounding mystery. For so long they were spun almost by instinct like spider webs out of our creative imagination, captivating our attention and making life fascinating and meaningful. But whereas earlier their action and imagery had been projected around us, now for the first time we could follow that projection inward to its spiritual source.

To interpret god metaphorically, reading inward to its deeper significance and expressive potency, necessitated a shift in religion’s self-understanding. Instead of orienting us outward to some supernatural being “up there,” god’s metaphorical meaning urged upon us a newfound sense of our creative authority.

As a poetic construct of the human imagination, the character and virtue of god as played out in the myths (and read inward) turned the sacred narratives from windows into mirrors.

Our “window” on reality – that is to say, on the objective and factual realm – would become the special portal of science. And our “mirror” into the subjective and intuitive realm was now positioned to serve religion’s own progress as a system of stories, metaphors, meditative practices, and ethical commitments that could guide human evolution into a “post-theistic” future.

The prefix “post” in this term shouldn’t be mistaken as “anti” or “a” (as in atheist) since post-theism is not focused on – or even concerned with – the existence of god. Instead, it provides the structure and vocabulary for making meaning, building community, and actualizing our higher nature as human beings – “after” (post) we have learned to contemplate god as a mirror into ourselves and taken responsibility for our creation.

Our own individual development through the early years and into adulthood traces the same path as our cultural evolution.

There was a time when stories and their performance, otherwise known as imaginative play, were the world we lived in day and night. We regarded their characters, plots, and adventures as laced invisibly into the landscape of everyday life. Some characters became magnetic attractors in the shaping and orientation of our developing personality. In a way, they were more “real” to us than the flesh-and-blood members of our own house and neighborhood.

But then something happened.

Partly as a consequence of our socialization, and partly a natural stage in the development of our mind, the mapping of language onto an objective reality separate and apart from us began to demand more of our attention. This “real world” of impersonal facts would eventually become the realm of our adult everyday life.

Those childhood stories of the backyard playground needed to be left behind, put on the shelf … or read inward for new meaning.

It’s not news that most adults in advanced societies nowadays are caught on the Wheel of Suffering, in lives that have been flattened out and drained of creative imagination. We have to turn on a screen or sit in a theater for the experiences we can barely recall from childhood.

If and when we go to church, we are likely to hear about a god “up there” and a heaven “after this,” but there is little if any inward depth-experience of a mystery that cannot be named or fully known.

Our religions presume to be windows on reality, telling us what to believe about a being that no one has ever encountered. Their “windows” are not the true window of science, yet their competing (and archaic) accounts of objective reality are obligated on devotees under threat of excommunication and eternity in hell if they cannot believe.

The tragic irony is that the stories these religions take so literally are actually reflecting back to them insights into our own deeper nature, and truths with power that can set us free for the liberated life.

 

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