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Tag Archives: grounding mystery

The View from Where You Are

The power of language as a tool for constructing meaning and making sense of things is painfully evident when we lack the words to build narratives and fashion lenses for taking our perspective on reality. One of the consequences of religion’s fall from relevance is that its historically deep toolbox of symbols and terms has also been left in the ditch.

If by chance religion’s aboriginal preoccupation is more than the metaphors and poetic fictions that have, time and again, distracted its attention into rabbit holes of literalism, fundamentalism, obscurantism, sectarianism, and terrorism, then the loss of its tools amounts to a serious – perhaps even catastrophic – setback for humanity, even as we gain a certain liberation from those pathological forms.

One of the important challenges for post-theism lies in this search-and-recovery for insights of authentic spirituality from the debris field of religious history.

It’s not necessary to revive a dying religion in order to pick its pockets for the genuine experience that may have gotten it started so long ago and infused it with life for a time. Religions are historical phenomena, and like everything else in time they will inevitably change and one day pass into extinction.

Spirituality, on the other hand, is concerned with our human experience of a timeless truth, of the present mystery of reality as it opens to us, here and now. It has more to do, then, with our perspective on reality and engagement with it – not as “something else” but as the essential nature and encompassing grandeur of being, and of our own very being.

Religion involves the subsequent task of relating this primary experience of being alive and immersed in a mystery we cannot fully grasp, to the ordinary and mundane features of everyday life. Such “linking back” (Latin religare) is the basic design and purpose of religion, constantly working against its tendency of obsessing over the linkages and losing sight of the primal mystery itself.

In this post we will try to refresh this view on and engagement with reality. We won’t talk of gods or saviors or special revelations granted to a privileged few so many millenniums ago. Religion is typically focused on the past and future, spending the present “religiously” reciting prayers, telling stories, and getting ready for the coming departure.

And yet, this very present is where the true mystery might be found, buried under the surface of all that religious business, to use one of Jesus’ favorite metaphors, like a priceless treasure hidden in a dirt field.

So then, there’s no better – really, no other – place to begin than right where you are. And where is that, exactly? If you say right here and now, in this spacious center of the essential mystery, you would of course be correct – in a way. It’s true that you are always here and now (where and when else might you possibly be?), if by “you” we are referring to this individual human being that you affectionately name “I, myself.”

But the one who takes this assignment and performs the roles of your identity in the world is something other than your essential nature as a human manifestation of being.

Ego (Latin for “I”) is a separate center of self-conscious identity which was gradually split off from your essential nature through the process of socialization. Its unique location is really nothing more than the roles and scripts, instructions and feedback, preferences and beliefs that were assigned to you by your tribe. The conspiracy of these factors constructed a kind of negative space, as the soapy film separates and defines a bubble from what’s around it, into which you withdrew and slowly became conscious of yourself as “one of us.”

This process of ego formation also included a massive stage production of context, backdrop, setting and a supporting cast, for which I will use William Glasser’s term “quality world.” Your quality world, then, is equally as real – or we should say “unreal” – as your ego identity, given that both are social constructions. It all seems very real to you, this objective “world” around you and the subjective “self” who is playing on stage. But none of it really is.

This, by the way, is where religion does its work of keeping all of that daily and lifelong drama connected to the timeless mystery of being, by its choreography of symbols, sanctuaries, stories, and sacraments (ritual enactments of sacred stories).

You might live your entire life inside this elaborate construct of ego identity and its quality world, never suspecting that “something more” lies beyond its boundaries. In fact, each of its primary correlates – “self” and “world” – is delimited by a threshold that opens outward or inward to this “more.” Beyond your quality world is an external realm, not “thrown over” (ob-jective) your identity as its context of meaning, but literally and altogether outside (ex-ternal) of meaning.

Before a name is put to something, before a value is assigned, and prior to the overlay of story that decides what it shall mean, external reality simply is – unconcerned with your identity, quite apart from your mind, and transcendent to your thoughts.

A second threshold separates your “thrown-under” (sub-jective) identity from the inner mystery of your existence as a human being. At the risk of becoming instantly irrelevant, I will use the term esoteric (from Greek referring to what is within) for this inner realm far below identity and the stage of your quality world. I don’t mean to suggest that it is some kind of secret stash of erudite metaphysical doctrines, which is what “esoteric” has come to mean in religion.

It is instead deeper than words and doctrines can reach, which is to say that this inner grounding mystery of your existence is ineffable – undefinable, inexpressible, unspeakable.

The mystery unfolds each moment in rhythms of life and cycles of consciousness as they ebb and flow, rise and fall, gather up and softly relax again into the ground of your being. Descending into the esoteric realm of your inner life, and now passing through it, you enter the existential dimension where you “stand out” (Greek ex-istere) from the quantum field of pure potentiality, which in the mystic traditions is called “the abyss” since it is paradoxically source and solvent of your existence, both the generative wellspring and dark fathomless depths of No-thing.

Having plumbed the esoteric and existential registers of your inner life (or soul), we can now swing back outward and upward, through the external realm of things as they are and into the universal dimension where it all “turns as/into one” (uni-verse). But whereas your descent of the grounding mystery required you to release your makeshift identity (ego) and the theater stage of your quality world, this ascent into the cosmic environment involves not subtraction but your addition as a participant in its turning unity.

And with all the countless other additions – you’re not the only one up here, you know – the web of relationships expands infinitely outward, shifting into exponential effects where 1 + 1 = 3.

Welcome to the view from where you are.

 

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The Arc of Spiritual Evolution

Times like these challenge us to examine the path that got us here, orient ourselves in the current situation, and consider our possible futures ahead. Racial tension, police brutality, the erosion of democracy, the degradation of our planet, the widening divide between rich and poor, and, just now, a coronavirus pandemic that is shaking the world economies to their foundations – all of it is conspiring in a perfect storm of apocalyptic proportions.

Alarmists and dooms-day prophets want us to believe that these are the End Times, and they are urging everyone to change their ways and get on the right side.

Half of what they are saying is correct: If we don’t change our ways, things are likely to only get worse and the world as we know it will be destroyed. Our lack of understanding when it comes to the nature and dynamics of living systems has prevented us from seeing how each of those vectors mentioned above is not merely correlated with the others, but is itself a symptom of the same underlying pathology.

Where I think they have it wrong, however, is in their prognostication of these “last days” as marking the terminal end of history and our human residence on Earth. True enough, the current upheaval is perhaps unprecedented in the history of our species, in being disruptive (breaking the routines and structures of daily life), protracted (still unfolding with no definite end in sight), and chaotic (the ‘perfect storm’ outside our control) – and all at once. With all of that going on, it’s easy to conclude that its conclusion will be hopeless and final.

When you feel powerless to do anything about the situation you’re in, giving up is the easiest thing to do.

I don’t want to suggest that our times aren’t so bad, that we just need to look on the bright side of things. They are bad. Many people are suffering and dying, and our planet itself is careening through seismic and systemic shifts that are pushing entire species into extinction almost daily. If ‘bad’ means painful, harmful, difficult, and serious, then these times are bad – maybe worse than they’ve ever been.

So am I just whistling in the dark?

I’m not ready to give up just yet because of one variable in particular, one factor in play that can make the difference between a final catastrophe and a breakthrough to something new – not just in terms of a unique arrangement of catastrophic leftovers, but as a next stage in our evolution as a species. This creative element is the human spirit.

And so, in what follows I want to dig deeper and reach higher into our spiritual intelligence and imagine a possible future for us, together.

When I speak of the human spirit, I don’t mean something that is separate from our animal nature, like a metaphysical soul riding inside our mortal body. Rather, I mean to identify an evolved type of intelligence (SQ) that has emerged with our developing brain and nervous system over the millenniums of hominid evolution, along with its construction of symbol systems that are the foundation of our world cultures and their webs of meaning.

Our spiritual intelligence gives us a way of engaging with the environment, each other, and ourselves that really does set humans apart from the rest of Earth’s species. And yet, one of its astonishing virtues is in how it enables us to understand the essential interdependence of life, the unity of existence, and our communion with all things. My diagram identifies a four-dimensional vision that our spiritual intelligence makes possible.

I will suggest that a successful transit through the disruptive, protracted, and chaotic change of these times requires a full activation of the human spirit; and further, that this moment is a decisive phase in the spiritual awakening of our species.

The terms of this vision – faith, love, purpose, and hope – are familiar to us. Nevertheless, or maybe because that is so, we will have to carefully define these terms and refresh their meaning. Their overuse and abuse in religion, business, and everyday life makes it necessary, every now and then, to trace them back to their metaphorical roots.

Deeper Faith

In the West, faith is understood as a willingness to believe something that lacks evidence or seems to contradict commonsense logic. “You’ve got to have faith” has come to mean “just believe it anyway” – that something is true or will come to pass, even (or especially) if nothing presently substantiates your belief. Under this definition, faith has frequently been used as encouragement to suspend or set aside thoughtful consideration and dismiss all evidence to the contrary.

In its deeper history, however, faith has nothing directly to do with beliefs. Essentially faith is trust, a letting-go or release of our ego identity to the deeper support and generative source of being, represented in religion by the metaphor of God. From ego (the separate center of “I”) we drop into the contemplative experience of embodied mind, and from there into an open space of boundless presence.

The deeper we go, the less ego there is, and the more immediate our awareness of resting in the present mystery of Being itself.

Wider Love

When faith deepens to the point where no separate “I” remains, our communion with everything else as manifestations of the same essential reality awakens in us a compassionate regard for these others “as myself.” With the judgments and contractions of ego identity gradually relaxed and released, our own boundary opens ever wider to include more and more of what had earlier been perceived as “not me” or even “against me.” Another way of phrasing this is to say that the boundary which had formerly separated our identity from others now becomes a threshold for compassionate engagement.

Our current crisis is providing us an opportunity to reverse ego’s inclination to contract and withdraw where we seek smaller zones of safety and control, and instead to transcend those security limits in the interest of reaching out to, connecting with, and including the other.

Higher Purpose

The idea of purpose and having a purpose is used in religion as a way of personalizing “god’s plan” for one’s life. According to this conception, god is in control of everything and has predetermined (predestined according to Calvinist doctrine) all things for his glory. Our lives will make more sense, work better, and end up in the right place as we are willing to commit ourselves to god’s plan and purpose for us.

But because theistic religion is focused on the identity and destiny of individual believers – that is to say, on ego – the impulse to contract inside smaller and safer identities where our insecurity can be better managed (or so we believe) tends to hyper-individualize this notion of purpose in theism and the societies it has influenced.

As I’m using the term here, higher purpose is not another name for “god’s plan and purpose for my life.” Higher denotes larger horizons of space and time, and purpose is more about intention than objective. In other words, it’s more about living on purpose than achieving goals or accomplishing a mission. A wider love by definition includes more, and as we are enabled by a deeper faith to transcend our separate identity for a larger communion, our investment of caring attention and mindful behavior (i.e., intention) shifts into that higher and larger – transpersonal – field of concerns.

Longer Hope

Our time horizon, referring to how deep into the past and far into the future the awareness of our present situation extends, is necessarily as small as our ego insecurity will allow. When it’s “all about me,” and this “me” has contracted inside an identity that is separatist, defensive, and insatiably discontent, our time horizon is very small indeed. We don’t identify ourselves with a family, a people, a species, or with a larger community of life.

Our relevant past goes back only as far as we can remember, and only to those events and experiences that have shaped our individual (ego) sense of self. And as the retrospectus of our life is what sets the forward range of our life’s prospectus, we simply cannot see beyond our own death into the longer destinies of our family, our people, our species, and of life on Earth.

It should be clear by now that hope is not wishful thinking, a kind of closing the eyes and “hoping for the best.”

Instead, as we consider our possible futures from the elevation of a transpersonal higher purpose, taking in the full communion of our life with others and grounded faithfully in the present mystery of reality, hope is what enables us to envision a future that includes us all, one that will be an inheritance of wellbeing for future generations.


This critical moment in human history and in the history of our planet has placed us at a choice point. On one side is the option of persisting in our current way of life, continuing to push our agendas and promote our beliefs. But let’s not forget: this is precisely the path that’s brought us to this point.

On the other side is the option of breaking through and moving beyond our current mindset, into a new way of being together. When the routines and structures of daily life break down, when the stress of change seems unrelenting, and when it’s no longer possible to simply return to the world as it was, transformation is our way through.

 

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A Prayerful Life

In What About Prayer I responded to a question from a new blog follower, about whether prayer has any continued relevance after (post-) theism, at least in the version of post-theism I have been advocating for. He understands that post-theism is not hung up in the debate over god’s objective existence but is more interested in what our concepts of god say about us and where they may be leading.

It is not to be reduced to atheism, in other words.

In our personal correspondence, my friend referred to another post from nearly a year ago, entitled More Than You Think. It explores a new theory of mind based on the scientific fact that we possess consciousness-conducting cells, called neurons, not only in our brain, but in our heart and gut as well.

If that is the case, then it’s reasonable to at least consider expanding our definition of “mind” beyond what’s transpiring in our heads only, and to ask whether there might be distinct types of mind that engage us with reality in ways very different from the logical, rational, and discursive thinking we so revere in the (“heady”) modern West.

In this post I want to revisit that model of plural minds, but now with the explicit question on the table of what it could mean to our understanding of prayer. As we’ll see, the model provides a useful frame for appreciating both the ascendancy of theism and its necessary transcendence by a post-theistic spirituality.

My present interest is the continuing relevance of living a prayerful life after theism.

To get started, let’s begin with the etymology of our word “prayer,” which refers to the outreach of supplication to what is beyond us for something we need or desire – protection, provision, wisdom, guidance, comfort, healing, forgiveness, liberation, etc. To seek it outside ourselves is at least an implicit acknowledgment that we don’t possess it already, or at least believe that we don’t.

Both the spiritual wisdom traditions and contemporary science – and what the heck, let’s also throw in common sense – confirm the fact that we are not entirely self-sufficient and absolutely independent beings, but rather that we and every other life form are chronically deficient and profoundly dependent on relationships, resources, and ecosystems for our existence. By “chronically deficient” I simply mean that we need things, like oxygen to breathe, and that this need recurs as an urgency of life itself.

So then, there is a very natural inclination in us to reach out for (or open up to receive) what we need but don’t (simply because we can’t) possess.

Could this be the experiential origins of supplication? Is there already an implicit, maybe even an instinctual acknowledgment here that we rely on something beyond ourselves for what we seek as human beings? If it is rooted in instinct and the life process itself, is it not reasonable to expect that this inclination might find expression in the form of invocation, petition, thanksgiving, and even devotion as it rises into our more evolved human capacities for language, self-consciousness, and meaning?

So goes my theory.

Our logical mind is where the business of language, self-consciousness, and making meaning unfolds. It is what most clearly distinguishes our species from all the others, and it’s also where the illusion of our separateness is generated. By definition, ego is our separate center of self-conscious identity which divides reality – but actually only our perception of reality – between “me and mine” and “not me: other.”

Furthermore, the “I” at the center of this worldview is itself a social construct, a kind of negative space created by the gradual separation of “me” from “not me.” Into this negative space our tribe installs all kinds of codes, roles, values, and beliefs that conspire in shaping this animal nature into “one of us” – a well-behaved and conscientious member of society.

Historically a big part of this project has involved putting the developing ego into relationship with a Supreme Ego who is regarded as the higher intelligence behind the world, an absolute will above our tribe’s moral codes and ordained authorities, as well as the exemplar of virtues towards which we and our fellow devotees aspire. Just as our own separate ego-identity is a construct of language and entirely imaginary, the same is true of this Supreme Ego who stands in the role of patron deity: bestowing blessings and protection, providing for our atonement when we step off the moral path, giving us a longer and higher vision for our lives.

It’s important to understand – though virtually impossible for true believers to even consider much less accept – that this god is imaginary and not real, a literary figure (in sacred stories) and not a literal being (outside the stories), a theological construct and not an actual personality. The roots of this construct are metaphorical and grounded in that deep inclination to reach out for what we need, which at the level of our logical mind is security, identity, meaning, and purpose.

As it relates to my topic, this is where prayer is conversational, imagined as a kind of dialogue between “god and me” (and “us”).

As post-theism begins with the realization that god lacks objective existence, proceeding into meditation on what god means, those deeper roots of metaphor and the experience of deficiency, dependency, and supplication it images-forth lead us through the floor, as it were, of our logical mind. As we enter the sympathic mind of our heart, the separation of ego and other dissolves away and our world construct is left behind.

Here it becomes immediately evident that all things are connected, interdependent, and, as the Buddhists say, mutually co-arising. There is no “separate self,” no “alien other,” but rather a vibrant web in which self and other are “together as one,” partners in a larger reality.

“Heart-centered” prayer, then, is very different from the “head-centered” imaginary conversation where ego petitions god for what we need. Deeper into the web of life and our sympathic mind we send our intentions along the axons of communion, receiving and releasing, perhaps redirecting the flow to where in the web it is most needed. As a spider can feel the vibration of activity from far across its web, we also participate in a visible and invisible field of energy, matter, life, and mind.

Prayer is as spontaneous as taking a breath and giving it back, holding one another with gracious intention, living carefully and responsively on the earth, lifting our cup from the communion of life and offering our thanks in return.

We still have one more deeper level to go in our reflections on prayer as supplication. Far below our wordy world of identity (logical mind) and beneath even the vibrant web where all is one (sympathic mind), each of us is a living manifestation of being, of the ineffable mystery of be-ing itself. Here our intuitive mind (centered in the gut) lives silently in the cycling rhythms of our autonomic nervous system, metabolic activity, and physical existence.

This “grounding mystery” (as I call it) is not found by digging into other things, but only through engaging a contemplative descent within ourselves.

Each descending step of awareness entails a surrender of something we may be hanging onto – my tribe, my beliefs, my ego, my thoughts, this thought, thinking itself, the one who thinks he is thinking – until we enter a clearing of boundless presence. Such surrender is a third type of supplication, then, having now dropped below conversational prayer and even communal prayer, into contemplative prayer, where we are content to dwell, silently and with open attention, in the present mystery of reality.

 

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A Psychology of Wholeness

I’m sure that no other species of life, on Earth at least, is as obsessed with understanding itself as are we. We’ve been trying to figure out this human experience for millenniums now, but time and again we get tangled up in our own reflection. Realistically speaking, there really is no hope of ever reaching a completely objective picture since we are both the object under study and the ones conducting the examination.

Over the last 125 years or so, Western psychology has made some impressive advances in our understanding of psyche – the Greek term meaning “self.” The lack of a unified theory is largely due to the fact that the self can be defined in (at least) three distinct ways. In this post I will offer a model that incorporates these distinctions and outlines a Western psychology of wholeness – a way of understanding ourselves holistically.

These “pieces” have been floating out here for some time now, and the various schools and therapies of Western psychology have promoted their alternative visions in the marketplace. Inevitably one “piece” is made central as the others are subordinated to it, dismissed as nonessential, or entirely ignored.

As is the case in Western philosophy, science, and medicine, our penchant for analyzing reality – in this case the reality of the human psyche – into its deeper elements frequently leaves us without Ariadne’s Thread back to where we can appreciate the higher wholeness of it all.

Instead of “pieces” or even “elements,” we should regard these aspects of self as distinct loci that connect us to reality in three dimensions: to our living body, to other persons, and to the ground of being. The loci themselves are named, respectively, mind, ego, and soul. Again, these are not three pieces or parts of the self, but three modes of existence that engage us psychologically with reality and the fullness of life.

Self as Embodied Mind

In Western psychology a great deal of research has demonstrated the psychosomatic (mind-body) dimension of our experience. “Mind” here refers to the autonomic, instinctual, emotional, cognitive and sentient awareness supported by the body’s nervous system. Without the nervous system and its central ganglion (the brain) there is no mind. This is not to say that mind is “nothing more” than the brain and its nervous system, however.

A psychosomatic perspective regards the self as embodied mind, not as a mind “inside” a body but as a living organism imbued with the power to sense and desire, to feel and to think, to attend, wonder, and reflect. Thoughts in our mind activate feelings in our body. Our visceral state both prompts and reacts to the stories we tell ourselves. An anxious or agitated nervous system translates spontaneously into verbal narratives of worry, confusion, or outrage. A story of shame and self-doubt can upset our stomach and make it difficult to breathe.

Many forms of modern dysfunction and disease in the body have their origin in the mind. They are maladies of the mind-body.

As it relates to a psychology of wholeness, the balance of health in the mind-body nexus can be summarized as composure. In this state the self is internally stable and fully capable of maintaining, or quickly recovering, equilibrium. Composure allows attention to “look out” on reality through a clear lens: centered, undisturbed, and free of internal distractions. As a benefit of composure, we can also see more clearly into the experience of others and understand what they are going through.

Self as Personal Ego

The psychosocial dimension of self is about our relationships with others, along with the personal identity we struggle to manage in the social exchange. From the Latin for “I,” ego only gradually comes into itself, supervised and shaped by the family, tribe, and culture in which we are members. By a series of separations – first the physical separation of birth, followed by years of emotional and intellectual moves – we differentiate ourselves as an individual person, one who “speaks through” (Latin persona) the roles and masks we are provided.

During this rather long ordeal, ego consciousness – the sense we have of ourselves as a separate person and social actor – becomes increasingly involved in its own security schemes and strategies. Because the personal ego is by definition separate from all that is “not me,” this constant exposure often motivates us to find cover inside collective identities like cults, sects, parties, and clubs where we can blend in and feel safe.

One of the key indicators of Western cultural progress has been this rise of individual rights and personal values, occasionally snapped back into conformity by authoritarian societies but persisting in its long campaign for autonomy.

In Asia and the Orient, this rise of individualism has been restrained for the most part by strong traditions of deference to authority and by philosophies that regard the individual as a degenerate from the anonymous collective (e.g., in China) or impersonal absolute (e.g., in India).

Self as Mystical Soul

Psychospiritual interests in Western psychology have typically resulted in so-called New Age metaphysics, where the self is seen as an immortal and absolute identity – the “true Self” – utterly separate and apart from the body, time, and material existence. If things don’t go in this direction, then the interest in spirituality will often get annexed to one of the “classic” schools of twentieth-century psychology, as a set of concerns (“religious development” or “crises of faith”) a client may be working through. In either case, the focus of attention is on the personal ego and its quest for enlightenment, salvation, lasting happiness and a more meaningful existence.

Self-as-soul is distinct from self-as-ego, however, and confusing the two effectively forecloses on our human progress into wholeness.

The confusion has roots in Western (Judeo-Christian) monotheism, where the supreme being is conceived in terms of an immortal personal ego. This same principle in humans is consequently regarded as the precious thing to be saved from sin and worldly bondage. Our soul is thus the true center of our personality, the “I” (ego) that longs for deliverance – a final separation from our body, the world, and the ravages of time.

But soul is not another name for the immortal ego. Instead, it invites the self into a deeper contemplation of its own ground.

A contemplative descent of this sort drops below the personal ego and its preoccupation with identity management. In a way, it follows the stem of consciousness through the floor of mind-body composure and deeper into the present mystery of reality. Dropping from the separate ego is also dropping beneath its web of dualities, to a place that is now/here (nowhere) and All is One. This is the mystical (literally ineffable, indescribable, and unspeakable) experience of communion.


As my diagram illustrates, soul-ground communion produces mind-body composure, which in turn inspires ego-other compassion and awakens us to the spirit of genuine community. It is in genuine community that we can fully enjoy the liberated life.

 

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You, There

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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


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

Maybe this is the moment everything changes.

 

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The Force of Character

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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Are You (Truly) Happy?

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

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

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

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

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

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

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

Contentment

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

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

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

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

Enjoyment

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

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

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

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

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

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

Fulfillment

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

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

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

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

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


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

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

 
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Posted by on November 28, 2019 in The Creative Life

 

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The Mirror of Religion

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

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

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

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

Then something happened.

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

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

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

Take this analogy …

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

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

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

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

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

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

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

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

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

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

But then something happened.

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

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

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

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

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

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

 

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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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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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