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Virtues of the Centered Life

Western and Eastern approaches to spirituality differ in their accents on what to do with the ego – that separate center of personal identity that each of us cherishes as “I, myself.” The challenge in both cases is presented in the condition of duality, which is a consequence of separating into our own identity, known in psychology as individuation.

As long as the individuation process has been successful in forming a centered personality, ego can serve as a point of release into the grounding mystery of being within, as well as a launching point for transpersonal engagement in genuine community.

These two “options” for the well-centered individual are the Eastern and Western accents, respectively. In Western spirituality the (outward, extroverted) rise into community has been the favored way, while in Oriental spirituality it is the (inward, introverted) drop into the ground of being-itself.

In my diagram I have illustrated these two complementary paths of spirituality as they break through the duality of Ego and Other. One path takes identity up into relational unity (community) and the other releases it for a deeper experience of the grounding mystery (ground).

It’s important to see these as truly complementary and not mutually exclusive alternatives; both are equally available to the well-centered individual.

I won’t spend much time on it here, but that orange spiral is a reminder that not all of us get to this point. Instead, our chronic insecurity drives us to attachment, which in turn complicates into entanglement and ultimately a state of delusion where we are absolutely convicted in our belief that it’s all about us. All of our energy gets knotted up around (and around) these neurotic ambitions, making us anxious and frustrated, then leaving us exhausted … until it’s time to go at it all over again.

Because we are stuck on ourselves, the two spiritual paths are closed behind locked gates.

To the true believer of popular religion this will sound like esoteric code-speak, when it’s really they who have removed themselves from the simple truth at the center of their experience.

When we are properly centered, these deeper and higher dimensions of the spiritual life are open to us. We are secure enough within ourselves and consequently don’t need to latch on to others and wait for salvation. What we might call the virtues of a centered life are an inner calm and emotional balance, along with personal power and creative freedom.

The first pair of balance and calm can be summarized as “equanimity,” while the second pair of power and freedom combine in “autonomy.” Together, then, equanimity and autonomy are what the centered life enjoys.

My diagram also pulls forward from a recent post Peaceful Soul, Creative Spirit the idea that human spirituality is essential to our wellbeing. Instead of seeing these as parts of us, or as the “true self” separate from our body, I have been arguing for definitions that appreciate soul and spirit as the inward-existential and outward-transpersonal aspects, respectively, of a uniquely human spiritual intelligence (SQ).

I also regard our spiritual intelligence as activated or awakened only to the degree that we have achieved ego strength, where a stable center of identity provides the point from whence we can drop into the grounding mystery or rise into genuine community.

By this definition, a human newborn does not yet possess such an access point since an ego is still in its developmental future. A human adult who is neurotically self-involved will be prevented access for a different reason. For neither one is spirituality an active force in experience.

Just as the other threads of our Quadratic Intelligence (visceral, emotional, and rational) “come online” during critical periods of development, our spiritual intelligence is not only the last to awaken, but its full awakening depends on the successful formation of a well-centered ego. Only from there can we cultivate an inner calm, manage our internal balance, develop personal power, and express our creative freedom.

It is as if a well-centered identity opens a channel for our spiritual life to flow.

Stepping back out of the details for a broader view, it should be clear by now that what I earlier called the challenge of duality is crucial to understanding the human condition, our progress or arrest in ego development, the complications that spin us in neurotic directions, and the Shining Way to a liberated life.

Whether we take the ‘Western path’ to genuine community or the ‘Eastern path’ to the grounding mystery – ascending or descending, outward or inward, ethical or mystical, transpersonal or existential – we need to be secure enough and sufficiently centered in order to get over ourselves.

And whether we choose to take one path or the other, eventually we’ll need to come back to that center again. So let’s be mindful of keeping the porch swept and trash away from the door.

 
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Posted by on March 29, 2019 in The Creative Life

 

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The Gospel According to The Eagles

So often times it happens that we live our lives in chains and we never even know we have the key.

The Eagles, “Already Gone”

I have been developing a theory that explains our human experience as the consilience of four distinct threads of intelligence, in what I name Quadratic Intelligence. While the threads themselves were identified long before I got to the drawing board, the quadratic model is my own innovation.

My preferred way of reading the model is organic, starting from the most primitive thread and proceeding along their evolutionary line of development until the full set is in view. Thus we begin in visceral intelligence (VQ), grow into emotional intelligence (EQ), articulate and expand rational intelligence (RQ; the conventional ‘IQ’), and at last awaken to the higher virtues of spiritual intelligence (SQ).

It’s important to understand that the four threads are not stacked on top of each other, but rather together comprise the braid of quadratic intelligence. There is a hierarchy among them nonetheless, with higher/later threads dependent upon the integrity of deeper/earlier ones. This same evolutionary sequence can be observed more broadly in the “tree” of animal life on earth: rooted in instinct (VQ), branching into feeling (EQ), flowering in thought (RQ), and bearing fruit in wisdom (SQ).

My model provides a useful way of representing the ideal of ‘self-actualization’ across the species and especially in our own.

As illustrated in my diagram, each thread of intelligence has its own focus and aim. Visceral health, emotional happiness, rational meaning, and spiritual well-being name these four ‘driving aims’ in humans, none of which can be neglected or removed without serious consequences to our overall quality of life.

Once again, each emerges out of and weaves strength back into the braid – although it is possible for the braid to get ‘knotted up’ in places, creating complications and dysfunctions throughout the system. My interest in the present post is to elucidate a particular kind of tangle among the threads of quadratic intelligence, in the formation of convictions.

My returning reader is likely acquainted with my working definition of conviction, as a belief that has taken the mind hostage and prevents it from thinking “outside the box.” It’s helpful to picture an otherwise curious, creative, and perfectly capable mind caught like a prisoner in a cage: a convict of its own conviction.

In my diagram I have placed the graphic of a cage at the threshold between our emotional and rational strands of intelligence, in order to represent the composition of conviction. It possesses a rational element, insofar as it is a meaningful proposition about something. It is logical, if not necessarily reasonable. It makes sense, even if it’s not very sensible. Other minds can understand what it means, although it may be completely without basis in reality or actual experience.

The reason we hold convictions – or rather I should say the reason our convictions hold us – really has little or nothing to do with their rational character as meaningful propositions. It’s from deeper down in the structure of intelligence that convictions draw their energy, in that all or nothing, black or white, one and only way commitment we make to them emotionally.

Whereas an otherwise reasonable proposition of opinion or fact remains open for verification  because we are letting rational curiosity move us closer to reality, a conviction closes our mind off from reality in recital and defense of what must be true regardless.

In one way or another, every conviction is a passionate insistence on the conditions of our happiness – that we can’t be happy without this or that in our life, unless it is for us exactly what we need it to be, or not until some future time when our demands have been fully met. Partly out of ignorance and partly by deceit, we will often argue and fight for the truth of our claim without admitting our underlying unhappiness and desperate need to be right.

An all-or-nothing, black-or-white, one-and-only-way manner of thinking (RQ), therefore, is merely a rationalization of our unresolved emotional insecurity (EQ). We need to feel less vulnerable and exposed, so we insist that something or someone, somewhere or upon some future day, will make our insecurity go away for good.

Conviction, in other words, is perhaps the most obvious symptom of our chronic unhappiness.

If this wasn’t tragic enough – since nothing outside us, anywhere, can deliver on our demands and truly make us happy – the tangled knot of strong convictions further prevents the fruiting of our spiritual intelligence (SQ). Not only is energy tied up in forging those cages of belief, but it is siphoned away from the deeper insights and higher aspirations that would support our genuine well-being.

To understand these deeper insights and higher aspirations, we can take the two roots of our word “well-being” and follow each in a different direction. Well derives from the root meaning “whole,” so I’ll name that set our holistic aspirations for wholeness, harmony, unity, and fulfillment (as in “filled full”).

Our holistic aspirations open us to the revelation that All is One, and that the present mystery of reality lies beyond the meanings we construct and drape in front of it.

Being is the present participle of the verb “to be,” so I’ll name this second set our existential insights into presence, release, emptiness, and serenity. Our existential insights invite us into a deeper experience of the grounding mystery which is be-ing itself, and into the profound realization (or disillusionment depending on how difficult it is for us to let go) that our own identity is also but a construct without substance.

As we consider the existential insights and holistic aspirations of spiritual intelligence, an interesting paradox is revealed particularly in that curious juxtaposition of emptiness and fulfillment. From the perspective of ego this paradox appears as a self-canceling opposition or meaningless contradiction, for how can we experience emptiness and fulfillment at the same time?

But of course, this apparent dualism is only a function of ego consciousness itself, separated from reality by the convictions that simultaneously give us refuge and hold us captive.

As the spiritual wisdom traditions have been reminding us, all we need to do is drop the illusion and stop pretending, and this truth alone will set us free.

When our spiritual intelligence (SQ) is awakened we also become healthier (VQ), happier (EQ), and live more meaningful (RQ) lives. The good news is that, while we may struggle and suffer for a long time inside our small cages of conviction, the key to liberation is already in our possession.

 
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Posted by on December 31, 2018 in The Creative Life

 

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The Price of Ignórance

We know for a fact that the pesticides we spray on our crops end up in our grocery stores. We know that rampant consumerism is unraveling the delicate web of life on our planet. We know that collateral losses of civilian casualties make wars criminally unjust. We know that teaching students what to think and not how to think is sterilizing their innate curiosity and creativity. And we know that exploiting the time and labor of our working class is eroding society from within.

But we do these things anyway.

When we go ahead and do something that we know is damaging the living systems we depend on for health, happiness, and a better future, we are demonstrating a willful disregard for the greater good. Alan Watts called it ignórance – where the accent signifies a deliberate intent to act (or not act) when we are fully aware that the consequences are (or will be) detrimental to the well-being of others and even of ourselves.

Genuine ignorance is when we don’t know what we need to know. Ignórance is knowing what we need to know but acting as if we don’t.

And yet, it must also be that something essential – some critical degree of understanding – is absent from the active knowledge set informing our way of life. Maybe this missing element is less about a comprehension of facts than an intuition of something else. I’m using intuition here as referring to understanding gained by direct insight rather than through a discursive process of logical reasoning or drawing inferences from available facts. To see into something means to grasp its inner essence or its place in some greater whole. Such intuition is spontaneous, and the insight it brings typically changes how we see everything else as well.

Our age is unprecedented for the amount of knowledge we possess – or at least for the amount of information we have access to. We can get facts on just about anything by searching the cloud with a smart phone. Whereas not long ago our questions would have stirred curiosity and wonder, maybe inspiring us to imagine what the answer might be or do some research ourselves, today we can get 160,000,000 search results in less than a second. 160,000,000! Who really needs to think anymore?

We’re at a place, however, where our ignórance is sending us, together with the entire planet, to the brink of disaster. Toxic chemicals in our food are switching the genetic code of our bodies and programming them to self-destruct. Byproducts of consumerism are choking the atmosphere, poisoning rivers and oceans, burning rich topsoil into sand, melting the ice caps, swamping seashores, and disrupting global weather patterns. Standardized testing and the industry of turning students into graduates has turned many students into depressed failures instead.

We haven’t been doing these things forever, but it’s as if we can’t not do them now since the landslide of consequences is moving too fast to jump off.

Behind our ignórance are convictions, beliefs about ourselves, others, and the nature of reality that are so closed and rigid as to hold our minds hostage. Something inside us knows that these cramped quarters are far too limited to contain the whole truth, not to mention what can’t even be rendered in language because it’s too fluid, dynamic, and impossible to pin down. But we’ve already made the agreement to trade away our access to reality for the security that convictions promise. The problem is that they can’t deliver on this promise, and no matter how tight and small our convictions become, the insecurity persists.

My diagram illustrates the four strands of human intelligence, what I name our Quadratic Intelligence. These strands come online during distinct critical periods, with physical (VQ) development leading the way, followed closely by the awakening of emotional (EQ) and then, later on, intellectual intelligence (RQ). A fourth strand of spiritual intelligence (SQ) is held open as a possibility, but depending on how things go at earlier stages, many of us may never enjoy the inner peace, creative freedom, and higher wisdom it makes possible. The reason for this will help us get beneath our convictions – which, remember, lie (sic) behind our ignórance.

The first challenge of existence was for our nervous system to match our external conditions with an internal state. A safe, stimulating, and resource-rich environment was matched with an internal state of security, confidence, and curiosity. Conversely, a harmful or resource-deprived environment was matched with an internal state of anxiety, which made our nervous system reactive and hypervigilant. This match of internal state to external conditions is all about calibrating sensitivity and motivating behavior that is adaptive. Anxiety motivates avoidance behavior, reducing exposure to danger and risk, which is nature’s way of helping us stay alive.

When the nervous system is set at higher levels of insecurity (i.e., anxiety) we tend to be overly sensitive to signs of threat. What might otherwise be a display of normal behavior in another individual is misperceived as guile, pretense, or aggression. An adaptive response in this case would be mistrust and suspicion, keeping distance and always ready to head for the exit.

For obvious reasons, an anxious nervous state severely affects the early development of emotional intelligence. We tried to manage our insecurity by clinging to things and people that made us feel safe, pushing away what was unfamiliar and different.

The above diagram depicts an in-turning spiral between the physical nervous system and our emotional intelligence, sucking the psychic energy of consciousness off its intended upward path and into a strangling vortex of insecurity. In some cases the anxiety can be so intense that we are sure our extinction is imminent. But most of us are just insecure enough to work hard at keeping our attachments close by.

So what happens when a large portion of our energy and attention is tied up in the things, people, and life arrangements that help us manage our deeper insecurity? The answer is that we form strong beliefs around them. Beliefs so strong, in fact, as to prevent us from thinking outside the box. Thinking is concrete, binary (either/or), and inflexible, crimping down on latent abilities for abstraction, paradoxical (both/and), and inclusive thought.

But then, in order to carry on with our mind in its box of convictions, we have to learn how to willfully disregard all evidence, logic, and common sense which suggests that what we’re doing is causing harm, or at least is counterproductive to what, deepest down, we really want for ourselves, our children, and the human future.

That’s the price of ignórance.

 

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Creatures and Creators

nature_cultureHuman beings are creatures of nature. Our physiology and complex nervous system are products of the evolution of life on planet Earth, and the roots of our genetic code are entwined with countless other life-forms. Some mythological accounts notwithstanding, our species evolved over many millions of years and we are utterly dependent on the web of life which is our home.

Human beings are also creators of culture. Our advanced brain and nervous system have endowed us with exceptional social, cognitive, and artistic abilities by which we have erected a profoundly complex habitat of meaning – symbols, language, architecture, technology, commerce, and worldviews. Culture wasn’t here before we arrived, but emerged gradually as this creative synergy continued to evolve. As distinct from the web of life mentioned earlier, culture is the web of meaning that we humans spin out of our minds and then take up residence within.

In the long run of our evolution, then, we were first creatures (and still are) and over time became creators. The more invested and involved we became in the production of culture, the more we tended also to lose our sense of membership in, and responsibility to, the natural realm. On the big-picture scale of things, the reality of our living body and its provident environment is the grounding mystery out of which mind has emerged to construct a home and contemplate the turning mystery of the cosmos.

As beings we are expressions of being-itself; as human beings we are privileged to look out on the wonder of existence and participate in the great community of life.

In my diagram, a diagonal arrow ascends from the bottom-left signifying our evolutionary path toward self-actualization, by which I mean the activation-into-maturity of our full capacity as a species. As Alan Watts often said, just as an apple tree “apples,” so our planet (and the universe itself) “peoples.” Each of us is a late-arriving manifestation of the universal process, the cosmos both looking out on its own Great Body and looking into its own Deep Soul through the intelligence that we are.

I have elsewhere associated these two lenses of human intelligence – one looking out and the other looking within – as science and spirituality, respectively. For millenniums they have mutually confirmed our intuition that All is One and that We’re All in This Together.

This, I would say, is the prime discovery of our species, and all of our most important endeavors are in one way or another searching out, pondering on, and celebrating what it means. Instinct keeps us rooted in the life-force, Tradition conserves our identity and way of life, Innovation presses us into new possibilities, and Wisdom invites us to higher wholeness – or, as the times demand, it also warns us against damaging the whole and thereby foreclosing on our future.

The long course of our evolution stretches from survival to well-being, from self-preservation to self-actualization, and our challenge has been to hold these very different value systems in balance.

In my diagram again, “nature” and “culture” are depicted as comprising a color gradient between them. Across my many blog posts and graphics, black represents the animal nature of our body, purple represents the higher self of our soul, and the orange in between them stands for our inner child, ego consciousness, and personal identity – depending on the context of consideration. It is in this ‘orange zone’ that we get hung up, held back, pushed down or pulled apart by the various neuroses of insecurity.

All of the great spiritual teachings share a suspicion against this nervous bundle of personal identity, as somehow the culprit responsible for our chronic suffering, strained relationships, intertribal violence, and life-degrading consumerism.

It is this cult of personal identity, centered around our altar to ego, that gets us so self-involved that we forget our essential nature as fellow creatures (siblings not masters) and world creators (artisans not shoppers). In the effort of managing our insecurity we cling to what (and to whom) we expect will make us feel better, but only really manage to entangle ourselves in these attachments and magnify our misery. For that we take medications, throw ourselves into distractions, or maybe sell our soul to some form of bigoted dogmatism.

What we can’t understand – and likely couldn’t accept even if we did understand – is that ego cannot be liberated. “I” am a prisoner of what defines me, as my identity is inextricably tied to those trappings of tribe, nation, ideology and ambition that make me who I am. In order to advance along the path of self-actualization to fulfillment and genuine well-being, this neurotic little tightwad must completely unwind, dying to its own seed-form (as Jesus taught) or dropping the illusion of its separate self (as the Buddha taught) for the sake of a larger and fuller experience of life.

Oftentimes, even when this shining truth is glimpsed, it has been immediately corrupted into a program for saving the ego rather than moving beyond it.

I don’t mean to suggest that we should aspire to a life without identity, devoid of ego, and utterly detached inside some metaphysical bubble of bliss. That, too, is a gross misunderstanding and corruption of the shining truth, one that often leads into a labyrinth of esoteric nonsense and kitsch religion, lacking all relevance to daily life. To repeat, our challenge is neither to glorify the ego nor to pretend it doesn’t exist, but rather to rise above and move beyond its self-centered vantage on reality; to step through the curtain and rejoin the universe, already 14 billion years underway.


In my diagram are also represented the four strands of our Quadratic Intelligence – visceral (VQ: needs), emotional (EQ: feelings), rational (RQ: thoughts), and spiritual (SQ: intuitions). Even though I don’t focus on them explicitly in this post, they are included to provide some cross-reference for my returning reader. Go here for a deeper dig into Quadratic Intelligence. You can also search “quadratic intelligence” for additional posts on the topic.

 

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Thoughts on the Apocalypse

apocalypseIn popular religion and culture ‘apocalypse’ refers to an end-of-the-world scenario where the order and stability of life as we know it breaks down, stars fall from the sky, evil powers are unleashed, and zombie herds ravage the few unlucky survivors. Even in ancient religions we can find this dystopian picture of catastrophic destruction and world-collapse, signalling the finale of temporal existence. The curtain comes down and the lights go out.

Or do they?

There is good evidence that the Persian prophet Zoroaster may have been the first to treat the Apocalypse as a future event rather than a mythological device announcing a phase transition from one mode of consciousness to another – which I will explain shortly. Zoroastrianism inspired similar prophecies in late Judaism and early Christianity, leading up to our own evangelical end-timers as its present-day descendants.

Zoroaster divided reality into two absolute and opposite principles: Ahura Mazda, the personified principle of light and righteousness, versus Angra Mainyu, the principle of darkness and evil. The human situation was thus characterized as caught in a cosmic-moral conflict, with each principle vying for our devotion and allegiance.

Zoroaster’s division in the very nature of reality was the cosmological projection of a psychological shift in human consciousness, in the formation of that separate center of personal identity which we know as ego. Instead of the seat of immortality that Zoroaster presumed it was, contemporary schools of ego psychology are approaching agreement in their regard of it as a social construction – not immortal or even all that self-consistent over an individual’s lifespan.

Ego formation is the process whereby a human animal is shaped by his or her tribe into a person, a term tracing back to the Latin persona and Greek prosopa, referring to a mask actors wore on stage to ‘personify’ the characters of a play. By constructing an identity and assigning roles for the individual to play, the general role-play of society could be carried off with functional success. Intrinsic to this process of identity-formation was the individual’s gathering sense of him- or herself as a separate center of affection, perspective, and agency.

Standing in its own unique (but socially invented) space, an ego must identify itself with certain things and against others, in commitments that are mandated and closely managed by the tribe. Around this center of personal identity everything seems to fall very naturally into pairs of opposites – outside/inside, above/below, behind/ahead, right/left, self/other, mine/yours, us/them, good/evil. And since the individual’s obedience to the moral code of the tribe is so essential to the tribe’s cohesion, it was Zoroaster’s genius to invent a cosmology that turned around – and in turn motivated – each person’s moral behavior.

How does dividing reality into opposing principles of good and evil motivate moral obedience? By making the ego immortal, Zoroaster made it all very personal, since the question of the individual’s postmortem destiny was now suddenly relevant and unavoidable. He preached that only obedient and righteous believers (those who believed his myth and its message) would enjoy an everlasting bliss in the paradise of Ahura Mazda, while doubters and sinners would be tormented in hell forever.

Apparently his motivational system worked, for many submitted themselves to the moral code and its unforgiving orthodoxy. The priests and prophets who spoke for Zoroaster and his god used the promise of paradise and the threat of perdition to keep their congregations in line and under control.

And so it was as well in late Judaism (cf the Book of Daniel) and early Christianity (cf the Apocalypse of John), down to our own day (Seventh Day Adventists, Jehovah’s Witnesses, and that strange celebrity cult of TV evangelists). But whereas the Apocalypse of John (aka the Book of Revelation) was written for first-century Christians under Roman persecution, with figurative references to current events and personages in the effort to encourage their faith and lift their hopes, today it is interpreted against our current world situation, but more for the effect of demonizing enemies and justifying bigotry than bolstering a commitment to the nonviolent way of Jesus.

End-time religion is a multi-billion dollar industry, which is odd considering how its message is about the world ending tomorrow. The more insecure people feel, the more likely they are to buy into schemes that promise relief, escape, or a decisive end to their trouble.

I’m not really arguing that the Apocalypse is a bunch of hog-monkey, only that taking it literally is. It bears repeating that Zoroaster (along with his Jewish and Christian descendants) was not the originator of this idea of world-collapse and history’s end; it was in the collective planetary consciousness of world cultures both before his time and outside his sphere of influence. He’s the one who took it literally, made it imminent, immortalized the ego and pitched the whole thing into a moral contest for the individual’s postmortem destiny. Prior to and outside of him, the ‘end of the world’ carried very different implications – very different.

My diagram illustrates the relationships among a people’s mythology (the collection of sacred stories by which they orient their lives), its background cosmology (current theories regarding the structure of reality), and the psychology (including stages of consciousness) that gives rise to the whole affair. In other posts, I’ve written about the consequences of dogmatically perpetuating a mythology that has fallen out of date with respect to our current understanding of reality. A prime example is the way that early Christian myths, which were composed upon a reality conceived as a three-story, vertically oriented structure, eventually lost credibility as science revealed an outward-expanding cosmos. (Jesus ‘coming down’ and ‘going up’ just doesn’t make as much sense anymore; and where exactly is heaven, if not above the clouds?)

This connection between psychology, mythology, and cosmology might actually help refine our definition of religion – not this or that religion, but religion itself. As the system that ‘links back’ or ties together (from the Latin religare) human consciousness (psychology) and the greater universe (cosmology) by means of sacred narratives (mythology), religion gives us (or once gave us) a way of holding everything together as one coordinated and meaningful whole. The Western advance of science disturbed this marvelous unity-of-experience when it challenged the traditional cosmology. And the stubborn reaction of Christian orthodoxy in denying these scientific discoveries and insisting on the literal truth of its outdated myths only precipitated our slide away from a relevant spirituality.

As I said, from inside mythology the Apocalypse will be seen as near or far in the future. Those whose consciousness is still centered in a mythopoetic (storytelling) mode of experience will look out on reality through the lens of sacred fictions. They are oriented on the archetypes, characters, exemplars, and ideals designed to urge their imitation, obedience, and aspiration through the course of their coming of age.

From the body-centered psychology of animism and well into the ego-centered psychology of theism, the great myths frame their sense of self and reality.

In ancient cultures the Apocalypse was in part a statement regarding the transient nature of existence, along with an imperative on the tribe to ritually renew itself at key points and thresholds along the way. The observable winding-down nature of time required periodic rites of renewal to keep things going. Many of our religious holidays have their roots in seasonal festivals and sacred ceremonies when the cosmos would be wound back up and order restored.

But at a certain stage of psychological development, as a rational and reality-oriented intelligence is waking from its incubation beneath the warm emotional covers of mythopoetic consciousness, the stories are recognized as cultural creations and not necessarily as representing the way things really are. For the individual this means that one’s adult higher self is stepping out of an earlier mode of make-believe (the now inner child), in order to acknowledge a reality on the other side of the mythological enclosure, of what we’ve known as ‘my world’ and ‘our world’, that is, the shared world-view of our tribe.

And this is the world that comes to an end with the Apocalypse. In other words, what had been interpreted from inside the myth as a future event for the world as we know it, is, psychologically, the moment of realization when an individual begins to understand the world for what it is – a narrative construction of meaning. Such a realization is one-part liberating discovery and one-part shattering disillusionment. The mythological enclosure is gone, and now the present mystery of reality breaks in. It’s not that we’re done with story at this point, only that we are now aware, as we once were not, that our constructions of meaning are exactly, and only, that.

Our challenge and opportunity becomes one of working out a relevant spirituality and way of life, together, as the curtain comes down and the lights go on; after our world ends, and on the other side of god.

 
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Posted by on September 22, 2016 in Post-theism/New Humanism

 

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Life Outside the Consensus Trance

QI and Trance

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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Get Over Yourself

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

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

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

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

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

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

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

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

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

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

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

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

 

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