RSS

Tag Archives: organism

Two Steps Back

Just now world leaders are telling us it’s time to close our borders and load our guns. With all the loonies and radicalized nut-jobs out there, we need to make security our highest priority. Inside our own nation, subgroups are putting tribal loyalty above the common good, as political parties, religious sects, and social classes antagonize each other. The media keep streaming to our screens images and stories of police brutality, hate crimes, and seemingly random massacres, promoting the view that everything is falling apart.

Other voices such as Steven Pinker (Enlightenment Now: The Case for Reason, Science, Humanism, and Progress), Yuval Noah Harari (Homo Deus: A Brief History of Tomorrow), and Hans Rosling (Factfulness: Ten Reasons We’re Wrong About the World – and Why Things Are Better Than You Think) are trying to help us out of this fixation on the negative by presenting actual data as evidence of the fact that not only is everything not falling apart, but some very important things are coming together for a brighter picture.

Far fewer people today die from famines, epidemics, or human violence than at any time in history. Breakthroughs in science and technology, while they probably won’t save the world, are making it possible for more people to live longer, healthier, and happier lives. Climate change notwithstanding, most of the major concerns on our global horizon are solvable as long as we can work together for the good of all.

And yet, getting along and working together is where we often run into trouble. If we could work together for the greater good, perhaps nothing would be impossible. But certain people are intent on throwing wrenches in the gears – poking our insecurities and curating our worst fears by distorting facts, spinning stories, and making up shit to make us believe that things are really, really bad.

A few of these crazymakers are just plain crazy, while most of them do it because they stand to benefit from our emotional reactions and irrational behavior. What will they get out of it? Power, control, financial profit, real estate holdings, fifteen minutes on TV or forever in heaven. Who knows? Their challenge in any case is getting us to believe things that aren’t really true.

When the stress of daily life has us reeling off center and out of our depths, we are vulnerable to negative thinking. We are just where they want us.

Rather than closing our eyes to the very real troubles around us or falling for the doomsday scenarios of emotional terrorists (including many politicians, preachers, and self-styled prophets), I propose that we momentarily detach our focus from this or that symptom and open our frame to a much (very much!) wider horizon. Oftentimes the upheavals we experience in life cannot be understood by analyzing only the local conditions and direct causal connections among things.

Indeed, the most important factors are systemic ones – broader dynamics, delayed effects, and feedback loops that cycle over many months, years, and even (as I’ll suggest) evolutionary eras.

Our ability to take in the bigger picture and longer view on things is compromised by the sense of urgency whipped up by those emotional terrorists mentioned earlier. With the right rhetoric and charismatic flair they can incite us to act without any concern over the larger and later consequences of our action.

This is when it’s critical that we each find our center, close our eyes, take a few deep breaths, and then open our eyes again to what might really be going on.

My diagram presents a scheme of the biggest of big pictures and longest of long views. The structure of our universe has been evolving for nearly 14 billion years: starting in a quantum flaring-forth (the so-called “big bang”), condensing into matter, stirring to life, waking as mind, and bending reflexively upon itself in the self-conscious ego.

And here we are, the universe contemplating itself. In our ego conceit we might believe that self-consciousness is the endgame, the ultimate aim of the whole shebang.

But not so.

A self-conscious personality is instead a penultimate phenomenon in the evolution of our universe, and like most things which are transitions or progression thresholds to something else (or something more), it is inherently unstable. The human personality needs to connect with other personalities in order to maintain a balance between its subjective needs and the social environment. An individual ego emerges out of this reciprocal exchange with other egos, and it continues to lean on others in the construction of identity.

Because every ego wrestles to some extent with insecurity over our subjective need to feel safe, loved, capable, and worthy (for more on the feeling-needs see A New Hierarchy of Needs), we can lean into relationships with unrealistic expectations, which inevitably leads to disappointment, resentment, and distrust. It’s this emotional insecurity that gets exploited by those with ulterior motives.

In truth, emotional terrorists are themselves deeply insecure and are compensating for their unmet needs to feel safe, loved, capable, or worthy by manipulating us and others around them.

The big picture suggests, then, that our current global situation is on the brink of evolutionary change – literally a transformation in our very nature as human beings. For the past several millenniums we have been oriented in reality by the separate center of personal identity known as ego (my “I” and your “I”).

As new technologies in transportation, communication, and production have been steadily shrinking the distances between us, the elevated stress of this congested environment on our developing identities has made us more anxious, reactive, and increasingly aggressive with each other. We might say that while the infrastructure for supporting the next leap in our human transformation has been coming together over the centuries of progress, our neurotic insecurities and convictions keep holding us back and pulling us down.

Beyond the self-conscious ego lies a further frontier of our communal spirit – that is to say, of the inner aim in our nature to connect in creative partnerships and empathic communities. Throughout the Egoic Era this higher ideal of human nature has been represented in the virtues of deities who are exalted in worship and imitated in the moral aspirations of devotees.

In my diagram I have placed this “evolutionary ideal” inside a thought bubble, referencing the various ways it has been imagined and represented in art, myth, and theology. By definition, the ideal doesn’t have objective existence. The gods are not literal beings, but literary figures exemplifying the waking virtues of our higher self.

Our ability to make the leap where we begin to internalize and live out what we had earlier only imagined and worshiped in the ideal is dependent on our willingness to let go of beliefs, of the attachments that anchor them, and of the insecurities inside our personality that keep us so self-involved.

Dropping away from ego (illustrated in my downward arrow) we enter the grounding mystery of our existence – also named our “existential ground” or ground of being. With each descending level awareness opens to a larger horizon: from “just me” and other egos, to that of all sentient minds, to the still larger web of life and its physical foundations, and out to the ultimate horizon of the universe itself where all is one.

Coming back up from these mystical depths to our personal identity, we arrive with the realization that we are what the universe is presently doing, and that our next step is one of moving outward in self-transcendence for the sake of joining with others in celebration of our One Life together.

Life in community isn’t always easy, and conflicts will arise from time to time. But with the shared vision of its New Reality before us, we can take at least three steps forward.

 

Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

The Path of Liberation

When you turn your attention outward you will notice that external reality is home to many different kinds of beings. There are other human beings like yourself, busy making meaning and managing their identities. You will also find other nonhuman animals who seem relatively free of the neurotic compulsions that afflict your species. Many of them can sense and respond to the environment and appear to possess an emotional intelligence very similar to your own.

In addition to such sentient beings are botanical and nonsentient organisms that certainly are alive but lack nervous systems and are presumably incapable of perceiving, feeling, and suffering in the same way. Finally you’ll notice a preponderance of other things which are neither living, sentient, nor self-conscious: atoms, elements, and compounds in various combinations and admixtures providing structure to everything else.

Science is currently learning more about the quantum dynamics of energy inside matter itself, calling into question long-standing assumptions regarding its stable predictability.

In the upper half of my diagram I have arranged these five realms of being, ranging from the most recent arrival (egoic) to the oldest and primordial substratum of energy itself. The origins of our universe are way out there, and with each evolutionary era another realm came into being – matter first, then life, followed by consciousness, with self-conscious identity showing up in the last second of cosmic time.

Altogether, this reality is arranged around you and includes you. It is the vast field of scientific observation and research.

You may never come to realize that there is another dimension to reality, beyond the five realms but not outside them. For many, this inner dimension is almost inaccessible, but not because it is so profoundly esoteric. Rather, their access to it is limited by a condition of ego entanglement. Quite often, their early experience in life failed to instill a sense of security, or perhaps it was upset by abuse, loss, or neglect.

To compensate for this missing security, they latched on to whatever they expected would provide some comfort and stability – mother, pacifiers, and blankets were eventually replaced by social acceptance, approval, and recognition.

Ego entanglement, then, has two distinct aspects: (1) your own insecurity and (2) the web of attachments that give you an insufficient and temporary measure of consolation – insufficient because nothing outside you can supply the existential security you lack, and temporary because, as the Buddha realized, nothing is permanent and everything changes.

A tragic number of individuals (perhaps including you) are stuck inside this ego realm, driven by insecurity and captive to attachments and convictions that will never satisfy.

In the longer historical run of religion, it’s only been fairly recent that everything got skewed and tethered to the insecure ego. Depravity, shame, guilt, and damnation came to define the human condition, and the entire cosmos was construed as backdrop to the drama of salvation whereby the sin-sick soul is redeemed and delivered to an everlasting security in paradise.

Our late-comer to the stage has bent the whole shebang to its neurotic need.

Actually there is a way of liberation. I don’t say ‘another way’ since that rescue scheme leads nowhere but more hopelessly into entanglement. The true path involves breaking free of entanglement, which also means letting go of attachment and getting over yourself.

But this isn’t easy, if only because so much is wrapped up in (or entangled with) your strategies for consolation. The counter-logic of this path of liberation invites you to plunge into your insecurity rather than seek escape from it.


Begin by noticing how much of the ego realm is made up of beliefs, and then let yourself see the extent to which every belief is made up. The world you have constructed around yourself is not how things objectively are, but rather how subjectively you need and expect them to be. This self-centered construct of meaning consists of nothing but stories you are telling yourself.

Don’t feel badly about it, for this is how each of us – and all of us together – make life meaningful. We spin its web out of ourselves, out of our imaginations, and then proceed to pretend it is real.

Don’t spend too much time trying to understand how this is happening or justify what you’ve done. Once you come to see that who you are and the world you have constructed around yourself are projections of your imagination, simply let yourself drop out of that web and into a present awareness of this moment. Released of its tether to ego (“I”), consciousness can now fully indwell your senses and nervous system.

Here is the step on the path of liberation that has proven most difficult for many, and for two reasons. First, the requirement to let go of your ego projections means surrendering what you’ve been hoping will make you feel secure. Such a ‘naked fall’ can be terrifying. Secondly, what you’re falling into is the internal state of your nervous system, and this is exactly where your insecurity, as chronic anxiety, is registered.

This is why the rescue scheme of religion as well as other more common coping strategies of distraction and addiction seek to get us out of the body or anesthetize its nervous system.

But you can let go. And what you will find as you settle into the body is that your nervous state is supported by a still deeper grounding mystery. Just as your personal identity (ego) rests in a sentient system that is many millenniums old in evolutionary time, so this conscious awareness itself rests in a primal network of organic rhythms and urgencies that reaches back many millions of years to the early emergence of animal life.

Attend to the rise and fall of your breath. Listen for the faint drumbeat of your heart. Follow the guide of your animal body as it leads you even more deeply into the present moment. This threshold between urgency and silence, fullness and emptiness, being and nothingness, ground and abyss – is a holy and ineffable place.

And here you are.

 

Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Being You

Take a few moments to reflect on the difference between what your life means and how it feels to be alive.

The meaning of your life isn’t simply a given, is it? Instead, it is something you have to think about. Indeed, thinking about what your life means is itself the very process whereby its meaning is determined – or in a term that I prefer, whereby its meaning is constructed.

This business of constructing meaning isn’t a solo venture but has involved and continues to include many, many others along with you. In fact, the construction project of your life’s meaning was begun even before you arrived on the scene. In a real sense we could say that the meaning of life is as ancient as human language and culture. And when you were born, this great heritage of meaning served as the larger backdrop against and in light of which your individual project was undertaken.

Meaning is constructed as thinking selves begin to name things in external reality; defining them in terms of their causes, natures, attributes and aims; drawing connections among things; and thereby construing mental webs of significance where each thing refers to something else and ultimately to the greater whole. Name, definition, connection, and reference: such we might say is the architecture of meaning.

Necessarily, the meaning of (your) life has you at the center – this individual person managing an identity through a variety of roles that situate you in the social niches, interpersonal backstories, the collective concerns of your tribe, and increasingly of the global scene as well.

Running through all of these like a spine is the central narrative of who you are – your personal myth. We’re using ‘myth’ here not in the sense of a fallacy or superstition, but according to its etymological root as the connective plot of character, agency, and consequence that holds every story together.

Meaning, then, is fundamentally story-formed and story-dependent.

The meaning of your life is coterminous with the beginning and ending of your personal myth, the story of who you are. Depersonalizing for a moment, we can say that consciousness constructs meaning through language, specifically by telling stories. And as these stories get spinning, they gather into orbit around a center that gradually takes on the character of self-conscious identity: You – or we should more precisely say, the “I” (or ego) that you are.

Reflecting thus on the meaning of life and who you are (which I’m arguing are inseparable), it should be obvious that all of this is ‘made up’ (i.e., constructed) and not a natural property of external reality. Life has meaning because you tell stories that make it meaningful; in itself, life is perfectly meaningless. With Zen Buddhism we can ask, What’s the meaning of a flower apart from our mind? It doesn’t mean anything; it simply is.

To arrive at this awareness, however, you need to release that blooming phenomenon of every label, definition, judgment, and expectation you have put upon it. When this is done and your mind is clear, what remains is a mystery of being. Just – this.

Now turn your attention from what your life means to the grounded and spontaneous feeling of being alive. Feel the weight and warmth of your body. Attend to any sensations on your skin, to the soft hum of consciousness in the background.

With more refined attention you can become aware of the rhythm of your breath, of your life as an organism supported by a complex syndrome of urgencies that serve the needs of your organs and cells. The life in each cell is somehow distinct (though not separate) from the material structure of the cell itself, and this boundary finally recedes into a dark inscrutable mystery.

So when we talk about the feeling of being alive, it’s this deep mystery of conscious awareness, vital urgencies, and physical form – descending into darkness and ascending into the light – that we are contemplating. You are a sentient, organic, and material being; with each step deeper in, the horizon of your existence enlarges exponentially. At the deepest center (of physical matter) you are stardust and one with the Universe. Come back up to the center of your individual self and you are here, reflecting with me on the feeling of being alive.

All of that – going down, dropping away, coming back, and rising again to present attention – is what I name the grounding mystery.

It is out of this grounding mystery and spontaneous feeling of being alive that the unique human activity of telling stories, making meaning, creating worlds, and managing an identity gets launched. Here begins the adventure of a meaningful life. You are reminded that this whole affair – the narrative arc into identity, world, and meaning – is the product and effect of telling stories, a fantastic enterprise in make-believe.

You need to be reminded because it’s the easiest thing to forget. You make it up, put it on, and promptly slip into amnesia.

The danger, of course, is that you will confuse your mental constructions with reality itself. When that happens, particularly as your mental boxes become smaller, more rigid, and out-of-date, the impulse to insist on their absolute truth will grow stronger. You get dogmatic and defensive, and may even become aggressive in your effort to make others agree and accept your meaning as ‘the truth’.

Another serious consequence of this is that you lose touch with the mystery of being alive. What’s more, your complete investment in the absolute reality of your construction project might even compel you to deny the mystery, ignore the intuitions of your animal nature, and live without regard for your place within the great Web of Life.

As I have suggested in other posts, your tendency to forget that you are making all of this up is recognized and addressed in mythology itself. The creation of order (genesis, beginning), the hero’s journey (ego formation) and the establishment of an empire of meaning (kingdoms, ideologies, and worldviews), will one day – and perhaps not far in the future – come apart, fall to pieces, and burn to ashes (apocalypse, to remove a cover or veil).

The world as you know it must end – it needs to end soon, again and again, for you to become fully alive.

When you are free of the delusion of meaning, you can relax into the mystery of being alive. When it’s time again to join the construction project (which you must), you will be able to see through the pretense, engage the role-play without taking it too seriously, and start telling better stories.

 

Tags: , , , , , , , , , , , , , , , , , , , , , , ,

Diving Deep, Flying High

A lot has happened to get us to this point, where I have written something for you to read and think about.

Fourteen or so billion years ago a quantum singularity broke open to release a burst of infinite energy and give birth to our universe. Within seconds this highly unstable state began to collapse into the first forms of physical matter: superstrings of light, crystalline lattices, and quarkish free radicals that would soon (over the next 150 million years) cool, combine, and form into thermonuclear furnaces of the first stars.

Much, much farther into the future (only about 4 billion years ago) the conditions of organic chemistry necessary for life to emerge gave rise to the first single-celled organisms. Since that point, life has continued to evolve into microbial, plant, and animal forms, developing ever more sophisticated sensory apparatuses and nervous systems among the animals to support an awakening of consciousness.

In the primates, and particularly the hereditary line leading to our own species, this power of sentience acquired the talent of self-awareness, where the formation and management of a personal identity (ego) has now become our constant preoccupation.

So here I am and there you are.

We are just conceited enough to half-believe the rumor which says that we’ve made it to the end, that our species has finally reached self-actualization with the arrival of ego consciousness. The great universal process has been evolving all this time with the aim of achieving an intellectual comprehension of itself in us. This is what the German philosopher Georg Wilhelm Friedrich Hegel believed at any rate.

With the rise of consumerism we’ve managed to put a twist on Hegel’s idea: our special gift is not so much intellectual curiosity as an insatiable craving for what will make us happy. And nothing can make us happy (such is the open secret of our wisdom traditions) which is why we can’t seem to get over ourselves.

It’s like we’re this black hole at the finishing end of evolution, fourteen billion years after the birth of the universe from a primordial black hole. But whereas that one was a spring of creative energy, we have become a sucking drain on the resources of our planet and its fragile web of life.

As long as we continue to regard ego consciousness as the cosmic endgame we won’t be able to change course from a tragic conclusion in global intoxication and our own extinction. If we can’t shift from our present condition to something more liberated and life-affirming, the final outcome decidedly won’t be in our favor.

In other posts I have described what I call the three pernicious divisions currently compromising wellbeing and threatening our future. A psychosomatic (soul-body), interpersonal (self-other), and ecological (human-nature) division that breaks the creative polarities of our existence and sets them in opposition (soul without body, self against other, human above nature) undermines our essential wholeness.

I’ve argued as well for seeing theism as a necessary stage in the construction of personal identity (ego) and the social system around it. In its central statement concerning the nature of ultimate reality in terms of personality and will (i.e., the concept of deity), theism provides a stage for our individuation as self-conscious centers of personal identity.

Just as a healthy family system lends provident support and inspiring role models for children in the taller powers who manage the household, so in theism this same arrangement – at least by design – is projected at the societal level. In this household we (first and foremost the insiders) are siblings with one another and children of a god whose will is that we live peaceably together, contribute to the greater good, and grow in virtue.

I characterize theism this way and not as a belief system based in supernatural revelations and miraculous events – which is how it is typically spun by orthodoxy to insiders – for three reasons. First, my characterization is deeply consistent with the evidence we have from the history of religion itself. Secondly it saves theists from having to abandon their common sense, moral conscience, and modern worldview for the sake of holding to a literal reading of their myths.

And finally this model of theism allows for a more responsible and well-reasoned interpretation of a spirituality that thrives beyond the ego, after theism, and on the other side of god – what is named post-theism.

Where does this post-theistic spirituality lead? Not to a hard-line atheism or secular humanism. I’ve clarified these distinctions in other posts, so we’ll move directly to what is unique to post-theism.

Post-theism is transpersonal, which means that it engages with reality beyond ego consciousness. Rather than eliminating ego from the picture, however, this spirituality focuses on making personal identity sufficiently strong (i.e., stable, balanced, and unified) to support the breakthrough experience of a liberated life.

Personal identity continues to be important here as it was in theism. But whereas theism – particularly, I should qualify, in its healthy forms – made ego strength its primary concern, post-theistic spirituality invites us to an experience of reality below the center and beyond the horizon of ego consciousness.

These terms “center” and “horizon” are important to understanding post-theism because they serve to define membership – how we identify ourselves and where our obligations lie. We can clarify them further by saying that our center is what we identify as, while our horizon represents (or contains) what we identify with.

At the level of ego consciousness we identify ourselves as individual persons with unique histories, personalities, and interests: I am a person. Taking this identification means that we also identify with other egos: they are our companions, colleagues, rivals, opponents, and enemies inside the horizon of specifically egoic concerns.

As just mentioned, theism is a social system constructed for the purpose of forming personal identity and developing its potential. Even though it conceives a deity who brought the entire cosmos into being, theism’s primary investment is still in shaping the beliefs, values, and aims of our interpersonal life together in society. Its notion of salvation is centered on our need as persons to be accepted, recognized, forgiven, and reconciled to the tribe that holds our membership.

Below our center of personal identity (or ‘down and within’) are deeper centers corresponding to larger horizons of identity (‘out and beyond’). Whereas we are unique individuals at the egoic level, by dropping to the deeper center of our life as sentient beings who can sense and feel and suffer, we also identify with all sentient beings. The values and concerns that orient our existence now include much more than other egos.

Drop another level to a still-deeper center and we identify ourselves as organisms, or living beings that exist interdependently with countless others in a great web of life. Now our values and concerns open transpersonally to an even larger horizon where we recognize our influence, for good or ill, as well as our responsibility within the biosphere of our living planet.

From this center of our life as organisms we can only contemplate the material and quantum realms farther below (and within) as the ineffable ground of being itself. And altogether, from this dark abyss of energy and matter, focusing upward through the realms of life and sentience whose rhythms and animal intuitions support our unique center of personal identity, is what I name the grounding mystery.

With each center up or down, our awareness expands or collapses to its corresponding horizon. The capacity for diving deep and flying high in this manner is a transpersonal capacity, and it takes ego strength to make it possible.

 

Tags: , , , , , , , , , , , , , , , , , , , , , , ,

The Wheel of Fortune

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Unfinished Business

Unfinished BusinessI guess I write a lot about what I feel is most urgently needing our attention these days. Current events are interesting because they’re in the news and on our minds, but popular engagement with the news of the day tends to skim the surface of what’s really going on. It’s not nuclear proliferation, terrorist plots, melting ice caps, or the next election that we should be figuring out, but the deeper forces that are presently driving and shaping our reality.

We need a psychological model that reveals the truth about ourselves without reducing us to mindless matter, on one side, or elevating us to metaphysical dimensions, on the other. Importantly it should provide an honest accounting of both the promises and liabilities that attach to our human nature, in a way that makes sense in a secular and global age. The elements of my model are not new in themselves, but I offer definitions and relationships among the elements that are novel – and, I hope, relevant to the current challenges we face.

My diagram above draws an arc of development from a body-centered (early) phase, through an ego-centered (middle) phase, and reaching fulfillment in a soul-centered (late) phase. I’ve joined body and soul in something of a tensive image, stretching between the animal and spiritual aspects of our essential nature. A simple statement of this essential nature is that we are ‘spiritual animals’, animals with a capacity for imagination, creativity, contemplation, transcendence, and communion.

We are not ‘souls in bodies’ or ‘bodies with souls’, but rather a marvelous duality of consciousness that is at once centered in life (body) and grounded in being (soul).

Before we hitch a ride with ego along that rising and falling arc, let’s spend a little more time getting to know the body where its hero journey begins. In other posts I have characterized body as naturally extroverted, that is, as flexing consciousness outward to the surrounding environment and continuously regulating its own internal state (as an organism) according to those external cues and conditions. The body’s own internal urgencies operate for the most part below our conscious awareness and almost entirely outside our conscious control. We might regard the body itself as a highly evolved energy exchange between external resources and these internal urgencies, between the provident conditions of the environment and its own metabolic demands as a living organism.

Ego formation (the rising arc of personal development) entails some decisive negotiations with the body’s animal nature, a process that is motivated and supervised by our tribe. The expected outcome of this process is a centered identity that sees itself as belonging to ‘us’, obediently performing roles that contribute to the welfare of the group. What we call morality is the set of rules, values, incentives, and deterrents that constrain us to behave like a ‘good boy’ or ‘nice girl’ and eventually as a compliant member of the tribe.

Psychologically ego formation is also where reality starts to divide in two, with an objective (‘thrown-over’) world on one side, and a subjective (‘thrown-under’) self on the other side of this line. World here is not a synonym for reality, as we sometimes speak of ‘the real world’ as a factual and nonfictional realm beyond us. As I use the term, world refers to the construct of symbols, language, meaning, and morality that ego, with the help of its tribe, builds around itself. Much of it is (in fact) fictional, in the sense of being a narrative construction of metaphors and stories that form a cross-referencing web of meaning where an individual feels secure.

Self is also a narrative construct made from strands of memory, preferences, beliefs, and ambitions that connect into a relatively continuous braid of character which ego identifies as ‘me’. As a construct, self is no more real than the world in which ego finds refuge and significance. Personal identity, therefore, represents a separate project from the deeper evolutionary one of becoming a mature and fully actualized human being. Indeed, the project of identity-formation can seriously impede and even completely undermine human progress in this larger sense.

Instead of an ego that is stable, balanced, and unified – together comprising a virtue known as ‘ego strength’ – development gets arrested in one or more spectrum disorders (borderline personality, bipolar mood, or dissociative identity).

Getting stuck here – arrested, hooked, fixated – is what lies behind so much suffering that individuals chronically endure and proceed to inflict on each other. Rather than operating from a position of creative authority where the adaptive compatibility between self and world affords the freedom and responsibility to be oneself, neurotic insecurity closes the mind inside rigid convictions and condemns the individual to a prison of shame and conceit, impotence and aggression, profound doubt and fundamentalist certainty, all or nothing.

Increasingly desperate bids for security turn into deadly campaigns for supremacy; or else, which in the long run amounts to the same thing, a final relief from torment through suicide.

A critical deficiency in ego strength prevents an individual from being able to ‘go beyond’, or transcend, the self-and-world construct for the sake of a larger and more authentic experience. Creative inspiration, mystical contemplation, empathic communion, genuinely open dialogue – such experiences are unavailable to the personality which is trapped inside itself.

These experiences, sought and celebrated in healthy cultures, are only possible as ego succeeds in letting go, dropping out, and moving beyond the conventional structures of meaning, deeper into the present mystery of reality.

And thus we have arrived at our consideration of soul, as that introspective turn of consciousness to its own grounding mystery. Even here, however, ego might attempt to take control and claim the inner life of soul as merely another name for subjectivity, for the permanent core of personal identity. I’ve suggested in other posts that this error of mistaken identity is behind the widespread religious doctrine of personal immortality. It’s essential to note, however, that the grounding mystery within is neither the ego, its personality, nor the self of ‘who I am.’

Despite the obvious popularity of the idea across cultures, the invention of personal immortality marks a serious corruption in our proper understanding of the soul.

When ego is transcended – not negated, rejected, renounced, or subjugated, but released and surpassed in a more inclusive, holistic, and unitive experience – consciousness sinks into its own grounding mystery and proceeds thence (or perhaps simultaneously) outwards along the expanding horizons of sensory awareness to the breakthrough insight that All is One. From deep within, far below the surface concerns of our historical situation, we find the grace to relax into being, open ourselves to reality, and ponder our place in the turning rhythms of a universal order (or universe).

This is the birthplace of philosophy, according to its original intention as the ‘love of wisdom’. Only as we achieve liberation from the centripetal (shrinking and tightening) constraints of personal identity can we appreciate the astonishing truth that, in us, the universe is contemplating itself. If we can be faithful in this practice, those chronic and intractable problems that are currently threatening to undo us will simply unwind and fall away.

 

Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Holding Up the Mirror

BES Big Picture

Okay, so it’s time for another check-in. We need to do this every so often, just to be sure that my various thought streams are staying congruent with the big picture. Too easily, analysis can chase down the pieces and forget that all these finer distinctions are elements and features of a greater whole. We become widget specialists and lose our appreciation (if we ever had it) of how all of it seamlessly fits and flows together.

I’ll take you on a tour through the diagram above, first moving vertically up the center axis and then left-to-right. If you’ve been keeping up with my posts, the symbols and terms should be familiar, though I’ll do my best to give concise summaries where I can.

Arranged along the center axis are three mental locations where human consciousness engages reality: in the body (sensory-physical realm), the ego (socio-moral realm), and the soul (mystical-intuitive realm). Notice the correlations along each side of the three mental locations, the way consciousness turns inward on the left side and outward on the right. “Inward” and “outward” take on very different connotations, however, depending on the location being considered. Internal, subjective, and existential (left side), or external, objective, and transcendent (right side) are not synonyms but fundamentally distinct orientations of consciousness.

This isn’t really a controversial idea. Just take a moment to notice how the physical environment around you now is accessible to your physical senses, but how the assigned values and meanings that incorporate parts of the environment into your personal world are not. Stepping up one more level to the mental location of soul, you should be able to appreciate the extent in which the transcendent unity of existence is not something you can detect with your senses, and neither is it a mere construct of meaning contained within the horizons of your personal world.

Again, notice how the physical organs and urgencies in your body stand in a distinct dimension from the beliefs and prejudices carried in your ego. And then contemplate the ground of your existence as it opens within you and rises in the quiet presence of being-itself. There are no organs or beliefs inside the soul, only an expansive clearing of present awareness and inner peace. Your existential ground and the transcendent unity of existence are not somewhere inside or outside of you, but instead are the mystical-intuitive dimension of reality as accessed through the mental location of soul.

Then why are we accustomed to speaking of body and soul as “mine,” and as separable from each other? Why do I live “in a body” and “have a soul”? Come to think of it, who is this “I” that presumes ownership of a body and identification with a soul?

The answer brings us to the center of my diagram, to that mental location of consciousness known as ego. While body and soul are considered primary to what you are as a human being, your identity is something that was (and still is) constructed in the interpersonal context of society. It’s helpful to distinguish between essence (what you are in your being) and identity (who you are in the world). Whereas essence (body/soul) is what makes you human, identity (ego) is how you define yourself as a person. This notion of ego as a social construct wonderfully complicates the human adventure, since every individual ego is a product to some extent of the society that shapes it.

I’ll just give a summary account of the process as it relates to the left-to-right horizontal axis of my diagram. Your identity – and I’m referring not just to the roles you play in the world, but to yourself as a performer of roles – got started in the awareness that your tribe expected certain things of you. Earliest on, these expectations were focused around the need to take control of bodily impulses, and not merely to gratify them spontaneously whenever the urge arose. The morality of your tribe at this stage was simple and binary: Do this, and Don’t do that. Your options were clear between good and bad, right and wrong, yes and no.

The challenge of membership was not settled by the mere fact of your birth or adoption into a family. To be “one of us” and a good boy or girl, some mechanism of restraint was imposed on the urgencies of the body, and in the pause or delay opened up by that restraint, a quantum of consciousness was harnessed and steadily shaped into Captain Ego. Since you were dependent on your provident taller powers for protection, nourishment, and support, this discipline of repression – literally pressing those spontaneous impulses back into the body (or what is also called “holding it”) – eventually produced the illusion of an ego as separate from the body, as well as from the rest of reality.

As we now swing over to the left side of my diagram, we see how your developing ego was conditioned from the very beginning by a need for security, represented by a triangle. I’ve positioned the triangle on an arc stretching between the internal organism of body and the existential ground of soul, making the point that your need for security has both animal and spiritual implications. Already from the time in your mother’s womb, the body’s nervous system was fulfilling one of its primary functions, which is to match your body’s internal state to the perceived conditions of its external environment. (The obvious evolutionary purpose in this rapport-building is to initiate adjustments that will maximize your survival chances.)

Though the uterine conditions of your mother’s womb may have been optimal, the situation changed dramatically once you were delivered (or expelled, depending on the myth) into the social womb of a family. There, whatever distress your nervous system took along with it was either mitigated or magnified by the relative health and attentiveness of your family system. Security, then, is the sense that reality is supportive, provident, and sufficient to your needs. It has both an animal aspect, in the relative composure of your nervous system, as well as a spiritual aspect, to the degree that you are able to rest in the grounding mystery of existence.

And wouldn’t you know it, but nobody gets through this gauntlet without some insecurity – not even you. This brings us back to the center of my diagram, to the circle that surrounds ego, a shape representing attachment. This is how you compensated for whatever lack of security you may have felt: you reached out and latched on to whatever could help calm you down. Not surprisingly, the greater your insecurity, the more desperately you gripped down and held on. Along with this behavioral holding-on came emotional identification with the objects of your attachment, as well as increasingly unrealistic expectations (and expressed demands) that your objects never let you down.

Perhaps it was a combination of this imperial claim on reality along with a vigorous dis-identification with the body, that first inspired ego to impersonate the soul and insist on its own immortality. We should note that it likely wasn’t some keen insight into the evergreen nature of soul but a consequence of its own opposition to the mortal body, that motivated ego to regard personal identity as something that must live forever. Personal immortality is quite a late development in religion, but once it took hold as a doctrine, religion (in particular, theism) became increasingly preoccupied with ego’s escape plan.

But let’s stay in the world a bit longer as we move one more step to the right in my diagram, to a square which represents the ego’s need for meaning. Actually “world” and “meaning” are deeply synonymous, since your world is a personal system of meaning that you are busy constructing and maintaining in cooperation with your tribe. I have placed the square, with its four sides for boxing up reality, on an arc stretching between body’s external environment and soul’s transcendent unity of existence. This makes the point that your world is neither a simple arrangement of empirical facts, nor an infinite horizon containing all of reality. It is a very selective, biased, and egocentric work-in-progress.

Indeed, stronger attachment to the objects (other people, things, ideas, events) that compensate for your insecurity requires a system of meaning (personal world) where all of it makes perfect sense. A way of stating the consistency across the horizontal axis we’ve been considering is this:

A primary function of your world is to justify and protect the attachments which in turn pacify your deeper insecurity.

Ego’s subjective self and objective world are thus the inside and outside of “me.” But in truth both are constructions, two sides to a complicated role play, a lifelong project of make-believe. I’m using the word “truth” here as a reference to the way things really are, to the reality beneath and beyond the illusion of meaning, which may shine through or break apart your tidy system in moments of epiphany or apocalypse. That famous line from the film A Few Good Men (1992) – “You can’t handle the truth!” – applies to most of us, most of the time.

So what’s the upshot of all this? Why hold up the mirror this way and a take an honest look at yourself? Very simply – and this is the ultimate aim of what is called “awakening” – to help you realize what you’re up to.

As the morning sun fills your curtains, perhaps this will be the first day of the rest of your life.

 
 

Tags: , , , , , , , , , , , , , , , , , , ,