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Spirituality Basics 2: The Beyond Within

In Spirituality Basics: The Human Condition I explored our situation as it comes together (or perhaps rather, falls apart) around the delusion of a separate identity known as ego. Insofar as our ego is insecure and driven by ambition to resolve or compensate for this insecurity in various ways, we end up in an even more neurotic mess. Our off-center and out-of-joint human condition is only aggravated the more (and longer) we insist on making everything about us, when who we are (as distinct from what we are) is merely a social pretense anyway.

At the end of that post I anticipated the moment when

The delusion of our separate self gradually lightens into a general illusion of separateness, and this veil finally falls away before the revelation that All is One.

Such a realization is the prized moment in spirituality, where the illusion of our separation from this, that, and the rest, as a necessary part of establishing a unique center of personal identity (ego), is transcended and we are suddenly disillusioned – or from the other side, reality is suddenly revealed (unveiled) to us as a vibrant Whole. This, and not the rescue project of getting the sin-sick soul safely to heaven after we die, is our true liberation.

In the present post we will step into the picture just prior to this breakthrough realization, where we can also see it within the larger context of our existence. As my returning reader knows already, my point will not be that ego must be prevented from its conceit of having a separate identity, but that the project must be encouraged to the point where ego is sufficiently strong (stable, balanced, and unified) to be transcended. Otherwise, to the degree that we lack these markers of ego strength, we will be unable to get over ourselves and plug in to a larger experience.

My diagram illustrates a simplified version of the Wheel of Fortune – that backgrounding model of reality appreciated in so many, especially premodern, cultures. The Wheel has long been a way of unifying space and time, origin and destiny, human and nature, inner and outer, self and other, life and death. Cultural myths were draped over its frame to provide orientation, inspiration, and guidance to human beings on their journey.

When modernity cut the moorings of tradition and “superstition,” it not only emancipated the mind from archaic beliefs, but deprived it as well of this treasury of higher wisdom which we are ever so slowly rediscovering. Time will tell if we can recover it fast enough, and then take it to heart, before we destroy ourselves as a species.

At the center of the Wheel is our individual existence, self-conscious in all its egoic glory. Much time, effort, and tribal investment has gone into the work of getting us to this point. Even before we come to self-awareness as a person – referring to the mask of identity that we put on and act out – we have already joined what the Chinese call “the ten thousand things,” where every individual is on its own trajectory from beginning to end. All together we are the universe, the turning unity of all things; and all together, but each in our own way, we are on a course to extinction.

The aspect of reality into which all things eventually dissolve is named the Abyss. It is the dark chaos of pure potentiality as theorized by science, and the primordial dragon containing the energies of creation as depicted in the myths of religion, opened up by the s/word of a god and giving birth to the cosmic order.

The great Wheel of Fortune turns, then, with each of us rising into existence – literally “standing out” on our own – and soon enough (or is it simultaneously?) passing away. It’s this passing-away part that ego struggles with, of course, since it seems to suggest that not only our houseplants but our loved ones, every last attachment, and we ourselves are impermanent. Many of us are motivated to grip down on our identity project, which compels a dissociation from the mortal body and a willful disregard (ignórance) of our better angels.

So here we are, spinning neurotically off-center – except that it seems normal since everyone’s doing it – and estranged from our essential nature. The message of spirituality at this point is that we don’t have to stay in this condition, trying desperately to hold it all together while inwardly knowing it won’t last. It is at this moment of vulnerability that the veil of illusion stands its best chance of parting in disillusionment, where the present mystery of reality shines through and we really see for the first time.

And what do we see? That our individuality is but an outcropping of a much profounder mystery that descends past our personality and through our nervous system; into the rolling rhythms of our life as an organism, and still deeper along the crystalline lattices of matter; finally opening out, dropping away, and coming to rest in the boundless presence of being-itself.

Any of us can take this inward path to the Beyond-Within, but each must go alone.

The wonderful thing is that once we let go of who we think we are, our descent into solitude removes, one by one, the veils of separation where aloneness has any meaning at all. We realize at last that everything belongs, we are all in this together, and that All is One. In this way, our descent into solitude is simultaneously an ascent into the experience of communion.

What we name the universe, or the turning unity of all things, is therefore the outward manifestation of this self-same grounding mystery within. Our own personality, a unique expression of desire, feeling, thought, and behavior – along with all its peculiar quirks and idiosyncrasies – is what the universe is doing right now.

But it’s not all the universe is doing, and everything doesn’t turn around us. Finding our place in the present mystery of reality is what spirituality is all about. We can now live the liberated life.

 

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The Pursuit of Immortal Glory

The universe is a great Web of Life. You might argue that because so much of it is uninhabitable (dead rocks and nuclear furnaces) we should keep our discussion on the topic of life focused solely on our home planet. But we must remember that Earth is itself a product of the Universal Process which began some 14 billion years ago, and even if our planet was the only place where life exists across the entire 96 billion-light-year diameter of the observable cosmos, we are logically bound to the conclusion that the universe is alive. And conscious. And holding this thought, right now.

The Web of Life, then, extends out into the cosmic surround, includes the whole earth, the vibrant system of living things called nature, and your body as an organismic member of this system. Your body can’t survive apart from the support of nature, nature can’t continue without the favorable conditions of Earth, the earth wouldn’t exist had not the universal process conspired in the way it did for our planet to get formed and flung around its home star.

You may feel separate and all alone at times, but that’s something else, not your body.

I have placed you in the above diagram, nestled in the Web of Life as an embodied and natural earthling, a child of the cosmos and latter-day descendant of stars. For now we’ll focus on the purple figure outlined in black, ignoring everything behind you and to the right. Black is my color code for your animal nature, which is extroverted in its orientation to the environment (nature, Earth, cosmos) as you reach out for the shelter, resources, and connections you need to live.

Purple represents your inner awareness, oriented inwardly to the grounding mystery of consciousness. Also called the Ground of Being, it is how our provident universe is experienced from within, so to speak, in the uplift of existence. This grounding mystery of being can only be found within as you detach attention from the sensory-physical realm and allow awareness to drop past “mine” (property and attributes), “me” (the felt object of self), and “I” (the center of personal identity), into the deep and timeless present.

Consciousness has no object at this point. Ground is merely a metaphor reflecting the experience of mystery as both source and support of existence in this moment.

This duality of outer and inner orientations of consciousness, one through the body and out to the Web of Life, and the other through the soul and deeper into the Ground of Being, is what constitutes your essential self as a human being. You are a human animal (body) with a capacity for contemplating the inner mystery of being (soul). Because your highly evolved brain and nervous system make this dual orientation possible, you and your species may be the only ones with an ability to contemplate your place in the provident universe.


I should be clear that it’s not entirely by virtue of your advanced nervous system that you are able to break past the boundaries of personal identity for a larger (Web) or deeper (Ground) experience of reality. You need a center of personal identity (color coded orange in my diagram) in place to make such transpersonal experiences even possible. We call them transpersonal precisely because they are about going beyond the personal center of identity and its limited frame of reference. The center is who you think you are, and the frame is a construction of meaning where your identity belongs. It is your world.

Things get interesting at this point, and not just a little complicated, since ego formation is not an instinct-driven process, but instead depends on your tribe. The construction of identity and its frame of reference (world) is accomplished over the first three decades of your life. During that time your tribe is selecting or suppressing temperamental predispositions according to its standards of a ‘good boy’ or ‘nice girl’. As time goes on, the incentives for compliance evolve from candy or spankings, to grades, degrees, bonuses, and promotions. The goal is to shape you into “one of us,” someone who belongs, follows directions, and will do anything for the sake of honor.

Even though your personal identity is a social construction, your tribe still had to work with (and on) an animal nature that really doesn’t care very much about rules and expectations. A strong instinct for self-preservation needed to be reconditioned so that you could learn how to share and make sacrifices. Impulses connected to elimination, aggression, and sexual behavior had to be brought under control and put on a proper schedule. The means for accomplishing all of this is called social conditioning, and the primary psycho-mechanism for its success is the ego.

Somehow your constructed identity needed to be sufficiently separated from the animal urgencies of your body, but without losing the tether to your embodied essential self.

This is where, in the deeper cultural history of our species, religion progressed out of animism and into theism. The higher power of a patron deity not only served to give supernatural sanction to tribal morality, but it functioned also as a literary role-model. I say ‘literary’ because patron deities live only in the storytelling imagination (aka mythology). Every deity is a kind of personality construct, a literary invention and projected ideal reflecting back to the tribe those character traits and virtues which the community aspires to emulate. In exchange for their worship, sacrifice, and obedience, the patron deity bestows favors and rewards (e.g., success in childbirth, bountiful harvests, increases in wealth, and beatitude in the next life).

If we look closely at the patron deities of name-brand religions today, we can identify three qualities common to them all. Underneath and behind the tribe-specific virtues, its devotees honor their deity as immortal, supreme, and absolute. In the pictorial language of myth these translate into a depiction of the deity as separate, above, and outside the ordinary world of everyday concerns.

An even closer look will reveal these qualities as the driving aspirations of ego as well.

In the need to establish a separate center of personal identity, ego must first be differentiated from the body. Because the body is mortal, ego must be – or aspire to become – immortal. Notice that the ego’s status with respect to the body is ‘not’ (im-) mortal, a simple negation without any meaningful content. In addition to being separate from the body, ego takes its position above the body (the literal root meaning of the word ‘supreme’) and manages things from up there. Finally, as a final move of separation, ego begins to regard itself as essentially independent and outside the realm of bodily concerns – just like the deity.

According to my theory of post-theism, the intended outcome of theism is the internalization of the patron deity’s ‘godly virtues’, to the point where its projected ideal is no longer needed. The individual assumes creative authority in his or her life, taking responsibility for modeling the virtues of maturity, ego strength, and community interest. This is especially important to up-and-coming theists (the younger generation), who need taller powers to show them how to be and what to do.

Throughout this very fascinating game we can’t forget your essential self. The construct of identity can now serve in the transpersonal experiences of empathy, communion, and wholeness. If we can survive ego’s pursuit of immortal glory, these are the promise of our human future.

 

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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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The Human Path

Full Picture EvolutionHuman beings are on an evolutionary arc, progressing individually and as a species toward a ‘self-actualized’ fulfillment of our unique nature. With all the criticisms I have already directed against the personal ego – that conceited blowhard who craves validation, praise, glory, and immortality – it might come as a surprise for me to acknowledge it as the legitimate center around and in relation to which the whole project turns.

Cloud beings, tree beings, dog beings, monkey beings: all of these are distinct manifestations (cloud, tree, dog, monkey) of a single mystery (being). But none of them have created religions designed to awaken and elevate their own deeper natures, to leverage their evolutionary leaps into higher modes of life and contemplate their communion with the universe. The haven’t because they can’t, and they can’t because they lack a separate center of personal identity from which such a grand perspective might be taken and such a magnificent program of self-transformation conceived. They lack egos.

As far as we know, only human beings have egos.

My main issue with the ego has to do with its habit of hijacking our individual development and evolution as a species, pulling it off course into a tangled thicket of odd fixations. Even religion has gotten recruited into its service, idealizing our tendencies toward pettiness, vanity, judgmentalism, and out-group aggression in a deified image of ourselves. As religion degenerates into a hierarchical system of social control, it ceases to function as a program for the transformation of human beings into self-responsible creative agents.

Especially in its absolutist theistic forms, religion is rightfully rejected as a sick and dangerous fever of neurotic self-obsession.

These arrests and setbacks in the development of ego and its religion do not warrant our blanket condemnation of them, however. Indeed if my general theory is correct, then the dismissal or termination of ego (and its religion) runs the risk of subverting the larger project of human fulfillment. To the degree that we are successful in eliminating them (convinced we are finally progressing beyond them), the absence of ego and its religion could bring our career as a species to an unhappy end.

Directing your attention to my diagram above, let’s keep our eyes on that feature in the middle labeled ‘personal identity’. Rather than being the perfection and end-all of our development as individuals, the achievement of a separate center of identity (ego with its personal world) is really a middle stage between an animal prehistory submerged in instinct and a spiritual higher state awakened in wisdom. As Freud helped us see, ego management is a rather tense affair, as the individual tries to balance the ambition of ‘me and mine’ against the conscience of a tribal ‘us and ours’.

Somewhere in that tension the individual ego needs to maintain membership (as ‘one of us’) while also honoring the inner promptings of the higher self. If a tribe supports the emergence of creative authority in the individual, then a transformative breakthrough of this order will be encouraged and celebrated, rather than condemned as it often is in repressive social systems.

This is typically where that deified superego of the tribal deity is used by the group to denounce, quash, and uproot the ‘sin’ of vainglorious self-regard – a character trait which, oddly enough, is protected as belonging by exclusive rights to the deity.

But the ego brings its own resistance to the project of human transformation. A good number of those ambitions are formed around the drive for security, a frequency of nervous state that correlates to an environment perceived as safe and supportive. Because none of us gets through infancy and early childhood without some insecurity, our focus gets set on attaching ourselves to those anchors and sources of security that will keep things from falling apart.

As we go, we construct our web of personal meaning (i.e., our world) around these anchors and sources, incorporating them into our identity and way of life.

It’s no wonder, then, that what I earlier called the inner promptings of our higher self, to break through the attachments that comprise for us the emotional structure of reality, might be strenuously resisted by the ego. To the degree that animal security finds significant compensation in personal identity, further progress of development into spiritual maturity will be felt as heading in exactly the wrong direction. Such a ‘breakthrough’ would be tantamount to a ‘breakdown’ of security, control, order, and meaning – the very death of ego!

One strategy often used in justifying ego’s resistance involves lampooning spiritual maturity as not only heretical, but as also a blatant refusal of personal responsibility. For ego to maintain membership in the social system of attachments, an individual needs to uphold certain moral obligations and subordinate his or her own needs to the will of the group. Any sign of the individual’s loosening allegiance to tribal rules and orthodoxy – asking too many of the wrong questions, expressing doubts and misgivings, pushing on boundaries or challenging assumptions, feeling empathy for outsiders and voicing an interest in the broader concerns of life on earth – such potential disruptions of the consensus trance are quickly discouraged as forsaking what is true, right, and good.

When an individual possesses sufficient ego strength (where the personality is stable, balanced, and unified) and the time is developmentally right, an access point will open from the realm of personal identity, to a mode of conscious life momentarily free from the constraints of ‘me and mine’/’us and ours’.

Once the breakthrough is gained, an upward turn along the arc will involve a self-transcending leap beyond identity, while a downward turn from this same point proceeds by a self-releasing drop beneath identity. This inward-and-downward turn is also the mystical turn where consciousness sinks back contemplatively into the grounding mystery and ineffable source of our being. The upward-and-outward turn is the ethical turn where consciousness rises into our creative authority as agents of a higher wholeness, consilient leaders on the advancing wave of evolutionary change.

My stair-step diagram could be interpreted as anticipating a future state of spiritual maturity where ego (that troublemaker) has been finally outgrown, discredited, and permanently left behind – along with its religion. But by now it should be clear that according to this theory ego plays a much more integral role in the longer project of human self-actualization.

Even though it is purely a social construct (and substantially unreal, as the Buddha noted), the delusion of our separateness (which is a function of ego consciousness) is the very thing all higher religions provide insights and techniques for breaking through.

 

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Human Progress and the Four Forces

Four ForcesI write this on New Year’s Day, a traditional time when people around the world make resolutions to be more responsible, love each other more deeply, and finally do something about the dreams they’ve been procrastinating on. In 30-days time, which is about how long it takes for real change to get established or abandoned, we’ll check in again.

It doesn’t always or even typically go the way we had hoped it would.

I reflected on hope in a previous post (http://wp.me/p2tkek-AF) where I defended its importance against a trend in popular psychology which regards it essentially as yet another way human beings divert attention away from the present moment into things that aren’t real. As the expectancy of something to come, hope pulls us out of the here-and-now and thereby undermines our one genuine touchpoint in reality.

Of course, the hopeful person is still very much in the present moment, for there is nowhere else one can be, but the investment of awareness is being channeled away from what is to a future prospect of only what might be.

What this argument fails to take into consideration is the fact that our brains, particularly the most recent and uniquely human part called the prefrontal cortex, have evolved (quite literally) with the future in mind. Generally speaking, animals with more evolved brains and nervous systems are able to anticipate, predict, and plan their actions in view of future (i.e., hoped for) outcomes. Not only does this give them an advantage over animals lacking the talent, but such a future orientation allows for creative options denied to lesser brains.

Naturally the challenge is to live in touch with the present as we plan for the future. Each of us is familiar with the way that obsessing over tomorrow can cause us to overlook the priceless gift (present) of today.

As I see it, hope is one of those undeniable forces that shape human progress. As we prepare ourselves for another year, our anticipation of what it might bring and our plans for what we hope to accomplish exercise a powerful influence on what actually comes about.

But another force works in opposition to hope. I’m referring to the deep grooves of habit that hold us in well-established patterns of behavior and belief. Just like hope, habit is sometimes denigrated as a negative influence that prevents us from fully engaging in present experience. We do something long enough, or it was set in place early enough, that now we don’t even have to give it a second thought. Whether we learned it through repeated practice and discipline like a skill, or picked it up more or less spontaneously in reaction to trauma or chronic stress, habituated behavior and its associated beliefs constitute a good deal of what is meant by character.

Henry Ford famously said, “Whether you believe you can do a thing or not, you are right.” He was referring not to some magical power in belief itself, but to the power of habit in shaping our judgments regarding our own creative authority. If we routinely (i.e., habitually) dismiss or deny our capacity to change current reality and bring about something new, that deep and familiar groove will eventually deliver us to our grave.

The real danger in habit has to do with the way it locks us inside behavioral patterns and mental boxes that stifle our creativity. We become hostages of our own convictions, spellbound by the mystique of certainty, and dead to the creative intelligence that got us thinking in the first place.

Each of us has an ego, a separate center of personal identity that strives both to fit in and stand out at the same time. From birth our tribe began prodding and luring our behavior in the direction of communal aims, all the while giving support to the emergence of personal ambitions regarding our future goals. Some of those goals never crystallized out of the fantasy state, where they functioned more as a therapy of mental escape from the fixed conditions of everyday life than as motivators of actual progress. As we know, a habit of insecurity, entitlement, self-doubt, and procrastination can keep us perpetually stuck in the daydream of what we wish our lives could be.

In that daydream we tend to live out of touch with our body (since it is where our trauma and shame are stored) and equally alienated from our soul (which is where intuition and unity-awareness are found). If we could only pay attention, symptomatic messages in the body would reveal where our creative energy and higher human progress is currently blocked – in hang-ups around security and power (gut), attachment and love (heart), or meaning and truth (head).

The body itself is informed by a deep instinctual intelligence with roots reaching back into our evolutionary prehistory. Those urges, drives, and reflexes were formed over millenniums of symbiotic adaptation to the limits and opportunities of the environment. Even though the innovations of culture have liberated us somewhat from the force of instinct, we are foolish not to include our animal nature and its visceral intelligence in our New Year’s resolutions. No diet, whether endorsed by medical doctors or Hollywood movie stars, will produce a healthy body if we have lost attunement with the body’s own primal knowing of what is truly wholesome and beneficial to health.

Opposite the dark urgencies of instinct are the bright revelations of wisdom, guarded (or ignored) under the stewardship of our diverse cultures. The soul’s insight into the truth of things is like a transcendent light shining through the stained glass icons of meaning that our cultures honor and protect. Oftentimes this light illumines the genuine beauty and grace of those icons. But sometimes, particularly when they have become dogmatic, inflexible, and absolute in their claims on truth, it may inspire the birth of new images and metaphors in pursuit of a higher meaning.

Wisdom should not be confused with knowledge or “being smart.” Throughout its history, the evolving stream of human wisdom has been contemplated as carrying the ethical insights and mystical realizations that can help us live more authentically, more compassionately, and more peacefully together in community. Wisdom will always challenge us to sink deeper and open wider to the present mystery of reality, always beyond the moral judgments and doctrinal orthodoxies that currently divide us.

Our progress, both individually and collectively, will be short-lived so long as we continue to believe and behave as if we’re separate from (and superior to) the rest. Wellbeing – truly being well (a cognate of the term ‘whole’) – is about living with the Big Picture in mind and promoting wholeness in all we do.

In my diagram the double arrow between instinct and wisdom is bigger yet less distinct than the single-direction arrows from habit to hope, while the latter are more pronounced. This is to make the point that as long as we stay in the grooves defining who we are and what’s in it for me, access to the deeper force of instinct and the higher force of wisdom will be largely unavailable to us. And as long as that’s the case, our human progress, both in this coming year and in the decades still to come, will be questionable indeed.

 
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Posted by on January 1, 2016 in The Creative Life

 

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Just a Little More Reality (Please)

Constructivism is an approach to understanding the world we live in as a product of our own creative intelligence. “World” refers to the habitat of meaning that human beings construct around themselves for security, to support identity, and to provide a sense of purpose to their lives. As a social species, humans are compelled to carry out this construction project in tribes and communities, where the larger world they share together is known as culture.

This project of world-building has progressed apace with our evolution. Since earliest times, the spontaneous and ineffable mystery of being alive has been rendered in language first as archetype, then metaphor, myth and (quite a bit later) theory. These various conceptual devices (symbols and symbol systems) enabled our hominid ancestors to articulate an expansive and increasingly complex web of references, inside of which everything had meaning.

In this blog I’ve been exploring creative change from a number of different angles. My philosophical preferences in this quest include (1) constructivism, (2) perspectivism, (3) metaphysical nonrealism, (4) evolutionary psychology, and (5) a mystical orientation that regards all of the worlds we make up (however meaningful) as nothing more than secondary qualifications on an essentially unqualified mystery – the moment-by-moment wonder of experience itself.

Metaphysical nonrealism sounds more sophisticated than it really is. Very simply, it is an unwillingness (hence the “non” in nonrealism) to assume that the early stories of primitive and ancient cultures were based on what we today would call supernatural encounters with metaphysical realities. Just because a myth speaks of gods, devils, angels and disembodied souls doesn’t compel us to take them literally. Indeed, taking them literally is just as irresponsible – and I would add, intellectually lazy – as dismissing them out of hand as hallucinations or lies.

A representation of god in a myth needs to be interpreted and understood within the story’s own web of references, and also, moving out into the larger worldview of its authoring culture, across numerous overlapping webs. Our assumption that these stories were reports and eye-witness accounts of real things (metaphysics) and actual events (miracles) is already “breaking the spell” of the story-telling art, which is about taking us inside and transforming consciousness.

Tragically, an irreversible side-effect of mythological literalism is that it leaves the contemporary reader in a depressed state of disillusionment. No one today experiences god in the ways the Bible personifies him. No one ever has. But because we don’t, our only conclusion must be that we have fallen farther into sin, ignorance, and spiritual blindness. All the more reason to take the Bible literally and not question what we’re told.

A more interesting explanation for our current disillusionment, besides it being the consequence of mythological literalism, has to do with some conflicts that are internal to our psychological development. The evolution of our species – which can be observed in a developing individual across the lifespan – has opened our perspective on reality at different “standpoints” along the way. In earlier posts I have named these standpoints “body,” “ego” and “soul.”

In the space I have left, I want to explore three distinct “powers” that correspond to these standpoints in reality. These powers might be thought of as three strands in a braid, complementing each other but also generating conflicts between and among themselves. Such conflicts, I would argue, are a key to appreciating the complexity, wonder, ecstasy and torment of being human.

Three AspectsBody is your animal nature. The particular power-strand that resides there is instinct – the urgencies, impulses, drives and reflexes that are rooted in the very deep evolutionary past. Instinct is non-personal, which is to say that it has no concern for the personality. The moon is my symbol for it, representing the dark realm of our unconscious (and autonomic) animal life. Instinct carries on far below the light of conscious awareness. It comes before thought and precedes even feeling.

If you didn’t have instinct, you would die. The countless events, urges and reactions in the biological foundations of your animal nature are regulated constantly for the primary purpose of keeping you alive. When your life is threatened – or you perceive it to be – strong and often irresistible reflexes and “gut reactions” move you to behave in a defensive, avoidant, or perhaps hostile manner.

But you are more than a body. Because humans are a social species – collecting into clans and communities where resources can be shared, where the very young and the very old can find protection, and where world-building can begin – our hominid ancestors were faced with the challenge of channeling the dark powers of animal instinct into some kind of social order. This domestication required some impulses to be redirected into acceptable behaviors, while others were gradually “pinched off” through progressive discipline.

Your childhood brought you through experiences highly unique to the interactions inside your family system. But however it went for you, one important outcome was the formation of your identity – maybe enmeshed, codependent or estranged in some ways, but an identity nonetheless. This is your ego, which during your childhood was who you were in your relationships with others. If you are now an adult, we can speak of this center of (largely emotional) identity, restraint, agency and ambition as your inner child.

The power-strand corresponding to childhood, the ego, and your inner child is what I call fantasy. It is, very simply, the productive genius that enables you to make believe and pretend, to tell stories and still get caught up in them. My symbol for fantasy is the nighttime star, not like the shape-shifting moon pulling on sea and blood, but twinkling in constellations of mythic forms from the realm of story and dream. Even after you grow up, your story-telling inner child continues to compose the narrative plot (Greek mythos) of your personal myth.

I don’t regard the ego/inner child as something that prevents you from what you are ultimately here to become or accomplish. Just as instinct is necessary for you to stay alive, fantasy is equally as necessary for you to have an identity and make meaning. You will be telling stories until you die. If you should stop telling stories before you die, you will likely fall into a suicidal depression and die anyway. The truth of your personal myth is measured by how much more awakened and genuinely human you become in telling it.

One thing a child doesn’t have a whole lot of is experience – the months and years that afford a broader exposure to the variety of troubles, challenges, opportunities and lessons that life has to teach. It’s impossible to say when it happens, and it’s probably different for everybody, but there comes a time when the time you’ve had provides you with an understanding of “how life works.” This is known as wisdom.

To be “wise” or to have wisdom doesn’t mean that you’re smarter than everyone else, and it’s not about knowing things that are theological or metaphysical in nature. Wisdom is exquisitely practical and famously pragmatic. It involves using critical reason and making good judgments, giving attention to detail but also extracting general principles that can apply across similar situations.

Whether you would consider yourself very accomplished at wisdom, or are the type that seems to need numerous sessions in the school of hard knocks before you finally “get it,” as an adult you have been through enough of life to have a sizable collection of observations and discoveries to draw upon.

Drawing upon the lessons of life is the business of your higher self (or soul). Cultivating wisdom requires reflection, obviously, or else you would never stop long enough to pick up your lesson and carry it forward. We could add other supportive practices that enhance the cultivation of wisdom: introspection and mindfulness, self-honesty and humility, responsibility and forgiveness, being open-minded and willing to change your verdict should the evidence demand it.

My symbol for wisdom is the sun, which is actually fairly popular across the cultures as representing clear-sighted impartiality and radiant understanding. Seeing as how wisdom is extracted from the churning stream of real experience, and how it lifts to universal validity certain truths that are purported to transcend the vicissitudes of time, perhaps this is also why the higher self is commonly regarded as immortal.

Thus, you are a microcosm unto yourself. The myth-maker of your ego/inner child/fantasy spins out the stories that give your life meaning. Below is the dark force of your body/animal nature/instinct, dependable in its rhythms yet always urgent at the threshold to your tidy world. Above middle-world, resting quietly and detached on the dome high overhead, is your soul/higher self/wisdom. With the benefit of its elevated vantage-point you can survey the entire field of your present and past experience.

Of course, your inner child must struggle with and can hopefully befriend your animal nature. And your higher self needs to gently persuade your inner child to rise above self-interest for the sake of self-actualization, to let go (just a little) of security for fulfillment, to break open the small horizons of your world in order to take in (just a little) more reality.

 
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Posted by on December 8, 2013 in The Creative Life

 

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Light and Shadow

Robinson: “Faced with the shadow, the unacceptable, [the response of the West] has been to reject and exclude it. The dark has been detached from the image of God or the Christ and projected on to a Devil or Antichrist viewed as the embodiment of evil per se – though at the beginning of the process, as in the book of Job, it was not so: Satan was among the agents of God and seen as doing his work, the hand of the Almighty, albeit his left hand.

“This process comes to its climax in Zoroastrianism, post-exilic Judaism, Islam, and not least in Christianity, where the Devil came to occupy a uniquely powerful, even obsessive, position. The absolutizing of evil in a totally malignant Being has been the dark side of the absolutizing of the good in ethical monotheism. Evil is utterly banished and excluded from God.”

An inability to hold a creative opposition together results in dualism, where the internal tension strains through a bi-polar phase and finally breaks apart into a split reality of warring opposites. With one eye – let’s say the right (and all that it means to “be right”) – we see what is good, orthodox and acceptable. With the other – the left (Latin sinister, French gauche) – we see what is evil, deviant and unacceptable.

Conventional theism regards this dualism as based in metaphysical realities. On the right (correct) side is a company comprised of gods, angels, saviors, saints, and buttoned-up true believers; on the left (errant) side are devils, demons, fiends, sinners, and pants-down heretics. These opposites can have no part in each other, and in the end one or the other must win.

But why stop there? Historically on the “right” side are also males, the logical mind, and the self-righteous ego. And on the “wrong” side are females, the emotional body, and the sex-obsessed id. In other words, while the out-lying branches present a view where one side is held separate and apart from the other, following this tree of metaphors back to the trunk reveals each as a part of the same reality.

Post-theism takes a step back from metaphysical realism and tries not to get caught up in the passionate testimonials that claim to have encountered good or evil in its pure form. I’m suspicious that such a metaphysical dualism – a division in the very nature of reality itself – is actually rooted in a more home-grown dualism within ourselves.

If I can’t accept a basic part of what I am – and in the West it has tended to be my impulsive, carnal, pleasure-seeking animal nature – then it (Freud’s Id) must be split off, pushed down, depersonalized and disowned. This is the part of me that had to be managed, disciplined and domesticated in the early years of my socialization, as this animal nature was being converted into a polite and well-behaved member of my tribe.

It wasn’t socially acceptable to crouch down and relieve myself in public. I had to “hold it” and go find a restroom. In some circles it’s not socially acceptable for girls to play rough or for boys to dance. Whatever we needed to do to ensure the protection, provision and approval of our “higher powers” – even if it meant casting off some natural passions and talents, we did it.

But if a part of what I am has been shushed, punished and excluded long enough, it’s going to show up somewhere. Robinson’s point is that it shows up in our metaphysics, in our mythology, in our religion, and in our ethics. It emerges from under ground either as out-and-out deviance and rebellion, or else in the prejudice and bigotry of our moral convictions.

The mythological god is where this psychosomatic dualism gets projected and sanctified. If god hates sinners and deplores what is evil, then why should we be any different, right? If god is constrained by some reluctant obligation to condemn unbelievers – even though he supposedly loves all of us unconditionally, mind you – then why should I forgive my enemy? How can I, if even god can’t?

It seems to me that there is a whole semester of Jesus’ teachings, particularly on the topic of forgiveness and love for the enemy, that has been pushed out of the curriculum of orthodox Christianity. This “first voice” of Jesus will not be heard as long as the dualism of light and dark, good and evil, right and wrong, rules and urges, “us” and “them” persists.

We worship in god what we glorify in ourselves, and we persecute in each other what we can’t accept in ourselves. As more and brighter light shines on the cultured ego, the shadow behind it grows darker and more ominous. A passionate pursuit of righteousness may really be a sublimated fear of our repressed urges. We only appear to be chasing after godliness; in fact, we are running from our own shadow.

This internal strain of the ego trying to break free of the id serves a purpose, so I’m not suggesting that it’s completely neurotic. The social expectations of the tribe need to prevail over the animal impulses of the body if the individual is to take his or her place in polite society. Certainly, the primal energies dedicated to physical survival, sexual reproduction, and pleasure-seeking have to be guided into channels that are conducive to community life.

So the tension and interplay of “good” and “evil” is inherent in our human development. But when this tension becomes intolerable and the whole thing cracks apart into warring opposites (absolute dualism), reality goes apocalyptic. Relationships break up as individuals break down. As this continues, any hope for peace and community, reconciliation and love, health and happiness falls over the edge.

Interestingly enough, buried in our own fairly ancient mythology is an image that offers a way back to wholeness. Lucifer – that captain of devils who keeps whispering to us from behind the hedges of our Victorian garden-morality – is so named because he bears the light we have lost. He’s the part of us that we keep pushing away from ourselves and condemning in each other.

In order to get our light back, we need to face him, not cross ourselves and run away.

 

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