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Category Archives: Post-theism/New Humanism

The Three Stages of Consciousness

In this post I want to play with a big backgrounding idea that’s been shaping my thoughts on human nature and creative change for some time now. It’s about consciousness and how our human evolution and individual development can be understood as progressing through three distinct stages.

I’m using this term in both its temporal and spatial connotations: as a relatively stable period in the process of growth and change, and as a kind of platform from which a distinct perspective is taken on reality.

The best way I know to clarify these three stages of consciousness is by appealing to our own individual experience. Each of us is somewhere on the path to what I call human fulfillment, to a fully self-actualized expression of our human nature. And from this particular stage on the path, we engage with reality and experience life in a distinctive way.

This is the “hero’s journey” featured so prominently in world mythology, classical literature, and contemporary cinema. The “truth” of such stories is less about their basis in plain fact than the degree in which we find ourselves reflected in their grounding metaphors and archetypal events.

Our Great Work is to become fully human, and the one thing complicating this work is the requirement on each of us that we accept responsibility in making our story “come true.”

Let’s name the three stages of consciousness first, and then spend more time with each one. I call these stages Animal Faith, Ego Strength, and Creative Authority, and they appear in precisely that order over the course of our lifetime – assuming things go by design. But keeping in mind the spatial meaning of “stage,” I want to point out that each earlier stage persists as a platform in the evolving architecture of consciousness where we can go for the unique perspective on reality it offers.

Animal Faith is a stage of consciousness anchored in the nervous system and internal state of our body (i.e., our animal nature). From very early on, our brain and its nervous system was busy collecting sensory information from the environment in order to set a matching baseline internal state that would be most adaptive to our circumstances.

If the womb and family environments of our early life were sufficiently provident – meaning safe, supportive, and enriched with what we needed for healthy development – our internal state was calibrated to be calm, relaxed, open and receptive.

This ability to rest back into a provident reality is Animal Faith, where faith is to be understood according to its etymological root meaning “to trust.”

As our deepest stage of consciousness, Animal Faith is foundational to everything else in our life: our experience in the moment, our manner of connecting with others and the world around us, as well as to our personal worldview.

With an adequate Animal Faith, our personality had a stable nervous state on which to grow and develop. This stable internal foundation allowed for a healthy balance of moods and emotions, which in turn facilitated our gradual individuation into a unified sense of self, the sense of ourself as an individual ego (Latin for “I”).

When these three marks of healthy personality development are present – stable, balanced, and unified – we have reached the stage of consciousness known as Ego Strength. From this stage we are able to engage with others and the world around us with the understanding that we are one of many, and that we participate in a shared reality together.

By this time also, a lot of effort has been invested by our family and tribe in shaping our identity to the general role-play of society. We are expected to behave ourselves, wait our turn, share our toys, clean up when we’re done, and be helpful to others, just as we would want others to do for us.

Our identity in the role-play of society, the role-play itself and its collective world of meaning – all of it is a construct of human language and shared beliefs. Meaning, that is to say, is not found in reality but projected by our minds and sustained only by the stories we recite and enact.

Positive Ego Strength is intended to serve as a launch point for such transcendent experiences as selfless love, creative freedom, contemplative inner peace, joyful gratitude, and genuine community. Without it we would not have the requisite fortitude and self-confidence to leap beyond our separate identity and into the higher wholeness implied in each the experiences just mentioned.

I name this stage of consciousness Creative Authority because it is where we become aware that we have full authorial rights over the story we are telling – of the story we are living out. In Creative Authority we realize that each moment offers the opportunity to choose whether we will be fully present, mindfully engaged, and creatively involved in our life’s unfolding. If we want a meaningful life, then we need to make it meaningful by telling stories – maybe new stories – that heal, redeem, reconcile, sanctify and transform our world into the New Reality we want to see.

The liberated life thrives up here on the stage of Creative Authority, in the realization that the world is composed of stories, that our beliefs condense like raindrops out of the stories we hold and tell, and that we can tell better stories if we so choose.

Reality looks very different depending on whether we’re taking our perspective from the stage of Ego Strength where our separate identity is the fixed center around which everything turns, or if we are looking out from a vantage point “whose center is everywhere and circumference nowhere” (quoted by Joseph Campbell in Myths to Live By and taken from a 12th-century meditation entitled The Book of the Twenty-four Philosophers).

The shift requires a breaking-free and transcendence of who we think we are, as well as a surrender of all that is “me and mine.” It is at the heart of the Buddha’s dharma, Jesus’ gospel, King’s Dream and every other New Story about humanity’s higher calling. The essential message is that the fulfillment of what we are as human beings is beyond who we think we are as separate identities in pursuit of what will make us happy.

To rise into that resurrected space of the liberated life we have to die to the small, separate self we spend so much of our life defining and defending.

That’s the Hero’s Journey each of us is on: Learning to release our life in trust to a provident reality; coming into ourself as a unique individual on our own sacred journey; and at last breaking past this stage in the realization that All is One, everything belongs, and that this timeless moment is too holy for words.

 

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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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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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More Than You Think

Let’s start with an interesting scientific fact. You have 100 billion neurons in your brain, 40 thousand neurons in and around your heart, and 500 million neurons in your gut. We’re used to thinking of neurons as “brain cells,” but that’s a serious misnomer perpetuated by our brain. Neurons are not simply nerve cells, but a very special type of nerve cell that conducts electrical impulses and networks with other neurons to generate the miracle of consciousness.

We have some justification to assume, then, that consciousness resides in these three nodes: the cephalic (head) node, the cardiac (heart) node, and the enteric (gut) node. We can also assume that these three nodes communicate among themselves, supporting a highly integrated global state of consciousness in our body.

It’s likely a mistake, however, to conclude that what’s going on in our heart and gut is similar to the business transpiring in our head.

This post offers a “theory of mind” that significantly expands our common notions of where it is and what kind of experience it facilitates. My diagram depicts the internal anatomy where consciousness is generated and resides, along with the distinct way each node engages with reality.

The spinal axis or corridor along which the three nodes of consciousness are situated suggests the kundalini system of Oriental psychology, and I will adopt a similar developmental scheme according to which things first get established lower down and rise upward, with the cephalic node (brain) taking much longer – more than two decades! – to come fully online.

One more interesting observation to make is how your brain’s anatomy is a triune (three-in-one) structure, with a primitive (basal or ‘reptilian’) layer enveloped by an ancient (limbic or ‘old mammalian’) layer, and capped with a more recent (cortical or ‘new mammalian’) layer most highly developed in our own species. It’s interesting how each of these layers in brain anatomy correlates with a distinct node of consciousness.

Thus the primitive basal brain shares a strong communication link with the enteric node in your gut, as the ancient limbic brain links with the cardiac node in your heart, while the newest cortical brain constitutes its own self-involved loop.

Rather than tracking this exploration with the rise of consciousness through the three centers, it might be easier to begin where you spend almost all of your conscious time: in your head. The idea of a self-involved loop is significant because of its suggestion that cephalic consciousness might be wrapped up in its own business more than the other nodes. And this starts to make sense when we remember that the cortical brain is responsible for constructing the mental model of reality affectionately known as your ‘quality world’ (William Glasser).

As a construct, your quality world is entirely inside your mind and maintained within the logical network of language, imagination, and thought. I will designate the cephalic node of consciousness your logical mind, taken from the Greek root logos (word, thought, theory, order, reason and meaning). And because world is the objective counterpart to a subjective self, the logical mind is also where your ego identity (“I”) is housed.

In The Heart and Hope of Democracy I defined ‘separation consciousness’ as the consequence of constructing identity upon its own separate center of self-conscious awareness and casting everything else into the position of ‘not-me’ (other, object, It). The logical mind is the Storyteller whose autobiography is your personal myth, constructed around a main character (ego) and unfolding inside a narrative world of its own creation.

“I” stands apart from reality inside a personal world, just like an actor inside a theater.

If all of that sounds a little psychotic, let’s not forget that our developmental progress as individuals and our evolutionary progress as a species depend in no small way on this sophisticated production in make-believe (also called ‘meaning-making’). The entire complex of human culture exists only in our minds, yet where would we be without it?

Although meaning is arguably not ‘out there’ in reality to be found, humans have been more than willing – even eager, and devotedly so – to surrender or destroy everything for its sake.

But now I’ll ask you to allow awareness to drop down from this cephalic node of your logical mind and into your heart-center. You might even experience a sensation of being suspended in a web of – what is it, energy? Feeling? Presence? The cardiac node of consciousness is what I will call your sympathic mind. Not sympathetic, but something more basic than that: an experience of resonance with your surrounding environment, a subtle perception drawn from your participation in an invisible web of communion.

Such a drop out of the trance-state of separation consciousness and into this experience of sympathic communion is one of the critical achievements of an effective meditation practice, according to the spiritual wisdom traditions. The departure can be compelled by an apocalyptic (world-collapsing) event such as a catastrophic loss or personal trauma. Or it can be more gradually and deliberately facilitated through a method of contemplative engagement with the present mystery of reality.

Because by arriving here you have already released the self-world construct of personal identity, your experience is of a seamless continuity between and among all things. It’s no longer “I” in here and “all of that” (others, objects, its) out there, but everything together as one. This explains why the heart plays such a central role in your participation and sense of connection with what’s going on around you, as the node of consciousness registering feelings of intimacy, belonging, compassion, gratitude, and bereavement.

One more drop downward and you release your place in the vibrant web, descending into the enteric node of consciousness and what I call the grounding mystery (or ground) of your existence.

Here there is no separate self, not even a sympathic communion with everything around you. Those 500 million neurons are generating a deep and slow frequency of consciousness that manages the internal state of your living body, as a metabolic conspiracy among your visceral organs, glands, and cells. This node of consciousness is the seat of your intuitive mind.

Intuition is classically regarded a special power of clairvoyant perception, a “sixth sense” that enables one to ‘see things’ that aren’t objectively there or are still in the future.

However, rather than subscribing to some theory of metaphysical realism where these invisible and impending images are taken as actually out there somewhere, a simpler explanation is that your intuitive mind is picking up information from that deeper register of what Carl Jung named the ‘collective unconscious’, where the archetypes (“first forms”) of your animal nature, with roots deep in evolutionary history, carry the ‘racial memory’ of our species.

Similar to how the accumulation of experiences over your lifetime gives you more exposure to the variety of opportunities and challenges of being alive, and thus a larger memory store from which you can derive wisdom and anticipate the future, so your intuitive mind draws on the collective experience of countless generations stored in the visceral organs of your gut. Its images are therefore not received from some metaphysical realm beyond, but instead arise as ‘revelations and foretellings’ inspired out of this grounding mystery within.

This interpretative shift from metaphysical realism to depth psychology is a crucial part of the phase transition from theism to post-theism.


Your mind is not just what’s going on inside your head. Together with your heart and gut, your brain is engaging with reality and generating an experience far bigger than you think. If you can just drop deeper into the present mystery of reality, you will come to realize that all along you have been “standing on a whale, fishing for minnows” (Polynesian saying).

 

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In the Presence of Mystery

The biblical god lives nowhere but in the sacred stories of the Bible itself, and in the mythopoetic imagination of its audience. And while this might sound like atheism, it is far from it, for the simple reason that the fictional character of god is acknowledged as a metaphor of the present mystery of reality.

It’s only when this metaphor is mistaken for an objectively existing being who matches the description, that the claim is rightly denied and atheism is born.

But this case of mistaken identity is really only a recent phenomenon, historically speaking. For the longest time, theism – the type of religion which conceives of the present mystery as a storied character with a personality much like our own – cautioned its devotees against taking god literally, particularly in Judaism where this was condemned as idolatry.

The present mystery of reality can be viewed through the lens of personality and will, but that is more about our need to feel at home in the universe.

The executive center of our personality is the “I” (or ego) from which we look out upon everything (else) that is “not me.” Arriving at this separate self is a slow process of individuation, whereby self-consciousness emerges out of the deeper substrate of sentient life (i.e., our living sensual body). This process isn’t without its complications, and each of us tends to get snagged along the way, pulling us slightly or severely off kilter and resulting in the condition described by religion as “out of joint” (Buddhist dukkha) and “off-center” (Greek hamartia: an archery term meaning to miss the mark).

The successful establishment of a separate center of self-conscious identity opens three distinct paths back to reality. First is the subjective or inward path to the grounding mystery of our own existence; I call this ‘interiority’. Second is the objective or outward path to the wholly other that both confronts and eludes us; I call this ‘alterity’ (or otherness). And third is the consilient or upward path to higher wholeness; I call this ‘unity.’

It’s important to understand that religion didn’t begin in special revelations of supernatural beings, who then settled into their cultural roles as patron deity of this or that tribe. The sacred stories were not eye-witness accounts, but rather expanded metaphors of the present mystery that grounds us from within, confronts us as other, and includes us in wholeness.

The fictional character of god was a narrative vehicle by which these distinct dimensions and their associated experiences could be represented, contemplated, and finally engaged.

Spirituality begins its career under the tutelage of mythology, where the mystery that cannot be named is given a name, disguised in personality, and depicted in the role of world creator, provident caretaker, moral authority, and revealer of truth. God is “heavenly father” or “mother earth,” the one who watches over us and provides for our needs.

But at a certain point, just as with the secular myth of Santa Claus, the fictional character needs to fall away in order that the deeper meaning can be both grasped and internalized.

What we call theology is a second-order reflection on the first-order production of mythology. It goes far beyond merely cataloging the personality profile of god and converting sacred stories into orthodox doctrines and morals. At its best, theology conducts a deeper contemplation of the metaphor of god, to the point where it breaks open to the three dimensions of reality: God as the Grounding Mystery, the Wholly Other, and as Communal Spirit.

In my diagram I have arranged the conventional theological terms “transcendence” (beyond) and “immanence” (within) in a way that can help differentiate what is unique about each of these dimensions. I am also adding the qualifiers “ontic” (as concerns the existence of things) and “noetic” (as concerns the mind and what we can know).

Let’s start with the grounding mystery. As we allow awareness to detach from the separate center of ego identity, it is able to descend along that interior path and deeper into our experience of being alive. Sinking past ego means also sinking below the reach of possessive pronouns (my, mine), reflexive thinking (about me), the subject-object distinction, and even language itself.

The grounding mystery (or ground of being) is ontically immanent in the way it completely suffuses our existence. And because it falls below the threshold of language, we also say it is noetically transcendent, or beyond the mind and what we can talk about.

If we move from our centered ego, not deeper within but out and across to the other – another person or object apart from us, we are confronted by a mystery that is ontically transcendent (as other) as well as noetically transcendent. Alterity, or otherness, goes beyond the simple fact of our separation from what is “not me.” The other confronts us with its presence, even as it recedes into its own interior depths. This is what religion means in referring to God, beyond our concepts and personifications (god with a lower-case ‘g’), as wholly (or absolutely) other.

Finally, as we engage The Other in this one, that one, and everyone, we become aware of our mutual togetherness in sacred partnership, genuine community, and the whole provident uni-verse (“turning as one”). This higher wholeness is ontically transcendent to us, at the same time as it finds embodiment and affirmative expression under those myriad names and forms (noetic immanence).

As communal spirit, the present mystery of reality fills the manifold of existence like breath (Latin spiritus) saturates the lungs, connecting this to that and holding all of us as One.

If mythology is intended for our gradual emergence into self-conscious identity, oriented toward a personal god who watches over us and requires something of us, theology breaks this metaphor open for the purpose of engaging us directly with a reality beyond our ego. Disguised in this god of mythology is the God of theology, a trinitarian mystery that is simultaneously Ground, Other, and All.

This is the experience of reality on the other side of (after: post-) god. Then at last, theology itself must surrender to silence in the presence of mystery.

 

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