Tag Archives: cosmos


The process of becoming somebody – someone with a separate center of personal identity – is a long and complicated affair involving many others who are also undergoing their own individuation. We are busy trying to figure out the game as the game is shaping who we are.

Actually, the process of becoming somebody has been going on for nearly 14 billion years. The Great Process of our universe burst forth from a point of pure energy, cooled and crystallized into matter, stirred to life many millions of years later, awakened eventually in sentient minds, and then, just this morning in the grand scheme of things, became self-conscious in human beings – who are now frantically wondering what the hell is going on.

A good part of the anxiety has to do with the fact that ego (self-) consciousness is so different from everything else. Other sentient creatures – referring to organisms in possession of nervous systems equipped with sense organs open to their environment and therefore capable of what we call experience – are centered in their bodies and clearly at home in the universe.

Only the human ego has struggled to find where it belongs, evincing a peculiar longing for fantastic utopias far away in time and place.

The difference, then, is one of nested centers versus a separate center. Nested centers, as the term implies, are supported by a deeper ground and cradled inside provident horizons where what they need to thrive is available to them. Nested organisms feel at home (“in the nest”) and belong just where they are.

Even your ego is supported by a sentient nervous system, which is supported by the living organism of your body, which is supported by the deeper organic chemistry of matter, which is supported in the quantum field of energy. Notice that with each deeper center the provident horizon of existence expands exponentially: from your self, to all sentient beings, to the web of life, to the physical universe.

In this way, deeper centers correspond to larger horizons. As it stands, we belong to (i.e., are a part and manifestation of) the cosmos itself. So why don’t we feel like it? What has interrupted this unbroken continuum of being from quantum energy to self-conscious minds, leaving us on the outside (so to speak) alienated, exiled and homeless?

We should note that most world cultures have myths giving account of how we ended up in this estranged state. If salvation is anything, it is the accomplished or anticipated resolution to our felt displacement as a species.

For people in the twenty-first century the answer to this question cannot be mythological in form, featuring deities, paradisal gardens, primordial transgressions, divine punishments, falls from grace, etc. Rather it will need to be congruent with contemporary psychology, which is the science of nervous systems, embodied minds, the developing self-conscious personality, and the nexus of social relations.

It’s here that we find our clue, in that process of individuation whereby consciousness differentiates from the animal foundations of the body and into its own separate center of self-conscious personal identity (the ego). This separation process is necessary to the work of socialization, in order that an animal nature can be gradually domesticated for life in moral society.

Ego, then, is not simply another step up along the axis of nested centers described earlier. Establishing a center of personal identity actually entails a detachment from the grounding mystery of mind, life, matter, and energy that underlies and supports it.

It’s from this vantage point of a separate center that we can speak of having an ‘inner life’ (a soul) and an ‘outer life’ (our body and the world around us).

Properly understood, ego is neither the soul nor the body but a socially constructed center of personal identity, where consciousness becomes self-conscious through a densely filtered lens of cultural codes, tribal instructions, and identity contracts.

Because personal identity is a social construct, the degree in which we feel at home in the universe is largely a reflection of how effective society is in connecting our separate center back to the grounding mystery within, to one another in community, and to our larger cosmic context.

All of these connections or linkages have been the distinct purview of religion for millenniums (from the Latin religare, to link back) – although for the past several thousand years it has been more intent on fomenting divisions than forging unity.

Indeed we can precisely synchronize the onset of our profound feeling of homelessness with the corruption and historical breakdown of religion. If we were to scale the history of our species to the length of an individual lifespan, this breakdown and subsequent alienation of human self-consciousness occurred precisely at the phase transition of our adolescence.

No longer were we able to simply trust the rhythms and impulses of our animal nature, but instead had to sublimate or repress some of them in the interest of taking our place and becoming somebody.

Our profound insecurity motivated us to latch on to anything (objects, property, people, beliefs, personas, social status) that could make us feel special, exceptional, and immortal.

And just as in our own adolescence, this was the time when human beings under the misguidance of corrupt religion began to use our gods to condemn, discredit, and justify the destruction of anyone or anything that threatened our security. But as you might recall from your own experience, that only intensified our feelings of alienation.

Instead of helping us through to the other side of egoism, religion wrapped us back into ourselves and made the problem worse – much worse.

Thankfully it’s not too late for us to get back with the longer plan of our evolution as a species. But, contrary to what many critics of religion and professed atheists believe, this realignment won’t happen without religion.

I don’t mean to suggest that one of the existing name-brand religions will be our salvation, but that our salvation (literally our healing and wholeness) will only come as we are able to successfully reconnect to the grounding mystery within, to each other in caring communities, and to the sacred diversity of life on Earth.

However we manage to link our self-conscious identities back to the contemplative, communal, and cosmic mysteries of being, that will be our religion, confirming once again that the universe is our true home and that we’re all in this together.


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The Wheel of Fortune

Our noses are pressed so far into the business of everyday life, that we rarely push our chair away from the desk far enough to take in the bigger picture. The demands on our time and attention leave us too exhausted at the end of the day to contemplate anything “bigger” than a glass of wine, online distractions, or the prospect of a decent night’s sleep.

We might diagnose our times as suffering from “commotion fatigue,” referring not just to the disturbances happening around us, but even more to the agitation and upheavals going on within. If you were to spin a raw chicken egg on the table, stop it momentarily with your finger and then pull away, the still-spinning insides will get it moving again without your assistance. It’s like that. The inner vortex of frustration, irritation, and anxiety has us spinning even when to all outward appearances we are sitting quietly alone. Eventually all this inner commotion wears us out and leaves us depleted.

Popular forms of therapy include sedation, either self-administered by the glass or in the form of prescription medication, mental distraction, entertainment, or saying “no” to some of the things crowding in on us. Less often do we consider the benefits of opening the window of perception to a reality larger than the set of concerns we are trying to manage.

If asked What’s going on? our answer will likely be limited to the stuff that’s on our personal plate. But, of course, there is much, much more going on than only that.

Getting a sense of our place in the grand scheme of things could provide us with the perspective we need to distinguish between what really deserves our attention and what matters less. If you don’t know where you are, anything might offer the clue you’re looking for; and without a sense of the whole, any clue is as good as another.

Most cultures have – or at least had at some point in the past – a grand-scheme picture of being and time which serves to situate human existence and the individual’s life journey. While this picture is not identical across the cultures and historical periods, for the most part its major components form a constant pattern – something like a transcultural mandala of our species. In this post I’ll adopt a name commonly used for it: The Wheel of Fortune.

Religious myths represent our first efforts at contemplating the Wheel of Fortune. Much later, scientific theories worked out the picture in a more impersonal and abstract language. Myth and theory are really just two ways of approaching the same mystery, one looking through the screen of personality, and the other with this screen methodologically removed. One sees intentionality behind and throughout reality, while the other is committed to regarding it all as a marvelous accident, devoid of purpose or final goal.

Religion positions intelligent volition at the start, center, and end; science lets mindless chance evolve over inconceivable intervals of time and space. The plain fact, which neither one can ignore, is that conditions have indeed provided for the flourishing of life, sentience, and self-awareness in the universe. By intention or by accident?

Is it legitimate for human beings to ask why we are here – to search out our purpose, deciphering clues to our possible fulfillment and responsibility to the whole? Or are we limited only to asking how we got here – the random causality leading up to our arrival over countless eons of time? Religious myths offer revelations into the provident intelligence behind everything. Scientific theories offer explanations that make reality intelligible, but only to us.

It’s helpful to remember that these two storytelling enterprises, religion and science, are contemplating the same reality. Whether it uses metaphorical archetypes or metalogical algorithms in its preferred narrative, one doesn’t have to be right and the other wrong. They can both be right (or wrong), but from different angles of approach.

That is to say, the Wheel of Fortune is a shared fascination of both religion and science, and both historically have been interested in understanding the big picture and our place in the universe. Each component of the Wheel can be represented mythologically or theoretically, as we’ll see.

The cosmic order issued from the preconditions of chaos, personified in myth as a monster (e.g., the serpent Tiamat or the dragon Leviathan) whose body enveloped the primordial stuff of existence. By the sword or command of a god its body was opened up to release this energy and then subsequently dissected into the sky, earth, sea, and underworld.

According to scientific theory, this primordial state was a singularity of infinite potential that exploded outward in expanding waves of energy that quickly crystallized into the elements of matter. Hydrogen and helium fused first to become the center of nascent stars, where stellar nucleosynthesis proceeded to form the heavier elements of outlying matter and solar systems.

According to both narratives, the energy of chaos is paradoxically the ground of existence. While both myth and theory depict the decisive event as having occurred at the beginning of all things, the chaos, whether divided and portioned, or expanding and transformed, continues even now to fuel the creative process. In fact, the creation or ‘big bang’ of our universe wasn’t just an event in the distant past, but is presently ongoing.

Cosmic order continuously arises by the dismemberment of the dragon, by the out-pouring differentiation of chaos into the relatively stable forms of matter.

What we are calling the ground of existence, then, refers to the spontaneous uprising of energy into matter, of matter into organism, of organic life into sentience, and of awareness into egoic self-awareness. The ground is not outside of these, but deeply internal to each existing thing.

For a self-aware human being, the grounding mystery is accessed by descending within, through the centers of personal identity (ego) and a sentient nervous system, from which threshold consciousness releases to the organic rhythms of the animal body. Unconscious matter and (deeper still) quantum chaos support everything from still farther down/within, but awareness can only contemplate these ineffable depths from the drop-off of its own center.

The Wheel of Fortune’s upward swing follows the rise of cosmos (order) out of chaos, a coming-into-existence (genesis) of all things. To exist is to ‘stand out’ of this purely potential state, taking form and finding a place in the grand scheme. It is happening all the time; or we might also say, its happening is the very definition of time.

Religious myth and scientific theory are both narrative constructions by which human minds have contemplated the mystery of a provident universe. Whether we ask why we are here (an inquiry into purpose and destiny) or how we got here (exploring causality and evolution), we are seeking to understand our place in the whole.

But the Wheel continues to turn, and as it swings downward this cosmic complexity begins to come loose at the seams. In the myths we hear of the breakdown of order, a worldwide deluge, the fall into mortality and the collapse of virtue, an apocalyptic catastrophe – all archetypes, once again, of what we can perceive going on around us in countless small and larger ways.

Because it looks through the veil of personality, religion sees intention, purpose, and will operating behind things. If gods and heroes are the agents in the Wheel’s upturn, on its downturn the myths feature devils and anti-heroes who conspire in the universe’s unraveling.

Science names this demonic intention toward disorder entropy, which refers to the tendency or “law” that pulls complexity down toward more stable arrangements. Complex systems require more energy to hold together and they function relatively far from equilibrium.

Our brains, for instance, are made of material nerve cells capable of conducting electrical impulses, forming circuits and networks of interaction that give rise to consciousness. Consciousness itself is a highly complex process and inherently unstable; it is dynamic and not static. Entropy is experienced as mental fatigue, and as the brain loses energy its functions collapse to lower, slower, and more stable states.

From a vantage-point higher up in the organizational complexity such as a personal ego, this downward pull toward stability threatens existence and will eventually bring about its end. On the Wheel of Fortune this is where reality is perceived not as the supportive ground of existence but rather as the abyss of extinction – the dragon once again, but now in its aspect as world-devourer and ultimate solvent of forms. The pouring-forth of genesis has its counterbalance on the Wheel in kenosis (from Greek, to empty out).

In the language of science, chaos is not only the quantum field that gives rise to the physical universe. It is also a dark sea of probability and indeterminate fluctuations that is quite literally nothing, in that it has no objective existence of its own. The very act of measuring these fluctuations determines whether they show up as particles or waves, but their behavior is intrinsically unpredictable. A methodological detachment of our research intention from the supposed object of study, which is how science proceeds above the quantum level, is just not possible down here.

Not only do all the qualifications of the Newtonian universe dissolve into nothingness as we approach the quantum field, but even the sacrosanct division of mind and reality folds in upon itself.

Thus the Wheel of Fortune turns – not one time only, but again and again in unceasing revolution. And not only at the highest level, either, where the whole thing turns as the mystery of our universe, but in every quarter, niche, and speck. The great uprising of matter into life, of life into sentience, and of sentience into the self-conscious ego reading these words right now, is circling back around to begin again.


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Spiritual Intelligence

Spiritual intelligence (SQ) has nothing to do with religious orthodoxy, how much you know about metaphysics, or whether you possess super-normal abilities like yogic flying, seeing into the future, or bending spoons with your mind. Maybe it’s because I can’t do any of those things, that I define spiritual intelligence without appealing to special gifts. As I use the term, spiritual intelligence refers to our largely uncultivated virtue of consciousness which enables us to experience the depth and unity of existence.

This mode of consciousness is uncultivated not because it is buried in esoteric metaphysics or requires years of intensive meditation to develop, but rather for the comparatively more simple reason that our attention is tied up with other things. Specifically with things having to do with the construction, maintenance, and promotion of our personal identity, also known as ego.

But lest we think that any hope of awaking spiritual intelligence depends on our success in beating down, cancelling out, or otherwise eliminating ego consciousness, it’s imperative to understand that our spiritual awakening requires ego strength, not its diminishment.

A healthy ego is energetically stable and emotionally balanced, serving to unify the personality under an executive center of self-control. Because so many things can compromise the achievement of ego strength – early trauma, childhood abuse, a dysfunctional home environment, chronic illness – many of us end up somewhere on the spectrum of ego pathology, as what is generally called a neurotic ego.

Characteristics of this condition include insecurity, anxiousness, compensatory attachments, binary (either/or) thinking, inflexible beliefs (convictions), and difficulty trusting oneself, others, or reality as a whole. Perhaps not surprisingly, individuals who struggle in this way are often attracted to religions that insist on our sinful condition, our need to be cleansed or changed, and that promise a future glory for the faithful.

As I said, while only a small percentage of us are completely incapacitated by ego pathology, all of us are faced with the challenge of working through our hangups and getting over ourselves. In what follows, I will assume a sufficient degree of ego strength, enough to provide a stable point from which we, by virtue of an activated spiritual intelligence, are able to drop beneath and leap beyond the person we think we are.

My diagram presents a map of reality, along with the different ways that consciousness engages with it. The nested concentric circles represent the various horizons corresponding to distinct evolutionary stages in the formation of our universe. Thus the largest horizon, that of energy, was earliest and also includes all the others, as they represent its further (and later) transformations.

Energy crystallized in material form, physical complexity gave rise to life (organic), the life process gradually evolved abilities of detection, reaction, perception, and feeling (sentience), which after a long journey eventually developed the faculty of self-conscious awareness (egoic). This is the transformation which is heavily managed by our tribe, in the construction of personal identity and moral agency.

Identity is a function of what we identify as, and what, or whom, we identify with. Personal identity will always be located inside a social membership of some sort, where the individual identifies as “one of us,” and in turn identifies with other insiders and their common interests. The tribe shaped our emerging self-conscious awareness so that we would fit in, share our toys, wait our turn, and not rock the boat.

Our life has meaning by virtue of the stories that form our character and weave personal experience into the larger patterns of social tradition and cultural mythology. If we assume that the construction of a secure identity is the end-game of human development, then this is where we will stay.

Things can get complicated here because some tribes need their members to fervently believe that this way is the one and only way. Everything from religious orthodoxy to consumer marketing is dedicated to making sure that individuals are fully invested in “me” (identify-as) and “mine” (identify-with). As long as they can stand convinced that the tradition holds their key to security, happiness, and immortality, members who are under the spell of a consensus trance will be ready to sacrifice (or destroy) everything for its truth.

The global situation today is compelling many a tradition to pull in its horizon of membership, so as to include only those who possess certain traits or have surrendered totally to its ideology.

And yet, because human beings do harbor the potential for spiritual awakening, any effort to cap off the impetus of their full development will end up generating a spiritual frustration in the individual, which will ripple out from there into the membership as discontent, suspicions, and conflicts arise.

My diagram illustrates personal identity (ego) as occupying the center of everything and sitting at the apex of evolution, where consciousness bends back on itself in self-conscious awareness. As long as the individual is fully wrapped up in the adventures of Captain Ego, the rest of reality – that vast depth and expanse which are essential to what (rather than who) we are – goes unnoticed.

Underneath and roundabout our self-absorbed condition is the present mystery of reality. As the Polynesian proverb goes: Standing on a whale, fishing for minnows.

In reality, our existence is the manifestation of a grounding mystery (or Ground) which plunges deep and far below that little outpost of self-conscious awareness at the surface. This ground of being will not be found outside the self but only within, for the deep structure of reality itself is present also in us. Underneath and supporting ego consciousness is a sentient nervous system. Beneath and upholding that is the living organism of this body, rising gently in waves of vital rhythm. Still farther down – and, remember, deeper into – the life process are the crystalline lattices of matter. They in turn bind up and dissolve again into the vibrant cloud of quantum energy.

You’ll notice how the ever-deeper release of our meditation opens to us an experience of ever-greater capacity, the essential depths and fullness of what we are as human beings. Notice, too, that we don’t have to exert a vigorous discipline on the ego in order to get it out of the way. We simply need to let go, so that consciousness can be released from its surface conceit of personal identity and drop into the ineffable (wordless and indescribable) mystery of being-itself.

This is one aspect of an awakened spirituality: We experience the internal depths of all things by descending into our own. Everything below that magenta horizontal line, then, is deep, down, and within – not just of our own existence but of existence itself.

Above the line is out, around, and beyond the center of ego consciousness – beyond who we think we are. As we go down, then, awareness is simultaneously opening out to the turning unity of all things. The horizon of personal concerns gives way to a more inclusive sphere of sentient beings. As we identify as a sentient being, we also identify with all sentient beings.

This down (within) and out (beyond) shift of consciousness is what awakened Siddhartha’s universal compassion; he understood directly that suffering (pain, striving, frustration, and loss) is the shared condition of sentient beings everywhere.

Continuing in this down-and-out fashion, the descent of awareness into the organic rhythms of our body takes us to the still-farther horizon of all living things. And within/beyond that is the horizon of matter in motion, the revolving cosmos itself, which finally surrenders to the quantum energy cloud where this whole spectacle is suspended. So at the same time as consciousness is descending into the ground of being, it is also ascending through the system of all things, the turning-together-as-one (literally ‘universe’). Inwardly we come to experience the full capacity of our being, as outwardly we transcend to the awareness that All is One.

These are not logical deductions, mind you, but spontaneous intuitions of our spiritual intelligence. It sleeps in each of us, waiting for its opportunity to awaken and set us free.


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