RSS

Tag Archives: pernicious divisions

Dropping Into Reality

In More Than You Think I offered a theory that regards mind as more than what’s going on inside your head. Western culture, particularly, has tended to equate consciousness (or spirit) with mind, mind with the brain, and the brain with the body as the central ganglion of its physical nervous system.

Granting such exclusive privilege to the brain – what I call the cephalic node of consciousness or logical mind – reveals our preference in the West for words, labels, explanations and the push-off from reality they afford us.

In that previous post I also implicated the logical mind as where your self-world construct of identity is managed. Your separate center of self-conscious identity, or ego, does not belong to your essential nature but had to be constructed in the social laboratory of your tribe. By shaping you into “one of us,” your identity came to both reflect and carry the interests, values, beliefs, and anxieties of the group that held your membership.

I don’t treat this gradual separation of identity as a tragic accident or a regretful “fall from paradise” that must somehow be escaped or undone. Ego formation is part of healthy human development. Regarding yourself as a unique and separate center of personal identity, while not the culmination of this path, is a necessary precondition for the true fulfillment of your nature as a human being.

Problems arise and pathology sets in when you get stuck on yourself and trapped inside your logical mind. Then your separation turns into alienation and estrangement, where you are unable to touch the present mystery of reality and wake up to the truth of what you are.

It’s fair to say that all of our chronic suffering as a species, as well as the suffering of other life-forms we are causing, is a consequence of this ego pathology. What I call the “pernicious divisions” of human from nature, of self from other, and of body from soul are behind every crisis we face today. Each of these pairs is ideally a creative polarity, but our profound insecurity has motivated us instead to over-focus on one pole (i.e., human, self, and body) as we exploit or neglect the other (nature, other, and soul).

We might continue to treat this in the abstract, or else we can make it experiential. Your logical mind, centered as it is on your ego and dedicated to defending your world, would prefer to keep things safely boxed up in language. You don’t realize how much of the meaning constructed around you has been arranged as a defense against the breakthrough of mystery, defined and dismissed by your logical mind as chaos, the not-yet-known, or just plain nonsense.

If you happen to be particularly wary of what’s outside or underneath the floorboards of your meaning-full world, the beliefs you hold actually have a hold on your mind, holding it captive (like a convict) inside of fixed and absolute judgments.

This is where you suffer. These convictions not only separate you from the present mystery of reality, they also lock you away from the wellspring of eternal (i.e., timeless) life which is always just beyond belief. All of our chronic unhappiness as humans is generated out of this separation consciousness and the various ways we try to manage or mask its symptoms.

Staying inside your logical mind allows you to make up any excuse or rationalization you need in order to feel better about things. But in that small closed space there is no inner peace, no creative freedom, and no genuine wellbeing – and these are what you truly long for.

If you will, right now as you engage this meditation, just imagine your logical mind and its self-world construct as a big sphere enclosing your head – kind of like those cartoon space helmets you remember from The Jetsons. In my diagram I have placed the image of an elevator shaft with doors opening at the “head floor” and your ego looking out. This is where you have a clear and separate sense of self, inside a habitation of stories that is your world, with everything around you just as clearly “not me.”

Now remember, there’s nothing wrong with having a unique identity and managing a personal world; this is a critical achievement of your development and evolution as a human being. But the truth is that all of this is not real: your ego and its world are nothing more than narrative constructs made up of thoughts, words, stories and beliefs – all generated by your logical mind. Life is more or less meaningful up here, but its meaning is something you are putting on, like a play.

One day it all feels very meaningful, and the next not so much or not at all. The difference from one day to the next is a matter of what stories you are telling yourself and how much you believe them – or how desperately you need them to be true.

For now, though, just let the elevator doors close. Pull your attention away from all of that and allow consciousness to descend into your heart (cardiac node) where your sympathic mind resides. When the doors open again, there is no ego: no separate self, no personal world, no elaborate construct of stories. Even meaning has been left behind.

What you find instead is a web of interdependence connecting you to everything else, and everything all together as One. As best you can, try not to “think” about your experience, since that will only bring awareness back up into your logical mind.

This experience of communion is about coming back to your senses and dropping into reality – out of your stories and into the present mystery of being alive. This is where you understand, not just conceptually but experientially understand, that everything is connected and nothing stands utterly alone from the rest.

All is One, and you are a part of what’s going on.

If we use the label “modern” to name the collective mindset where separation consciousness is in control and the logical mind has constructed a meaningful world for itself, then we can appreciate how this liberative experience of releasing, descending, and communing with reality is necessarily a “post-modern” possibility and wouldn’t have been available to our ancestors of a “pre-ego” age.

In other words, dropping into reality presupposes a separate center (ego) from which the drop can be made.

But let’s not stop there. Let the elevator doors close again, and this time allow consciousness to drop past the web of communion and the All-that-is-One, into the deep presence of being here and now. This is the enteric (gut) node of your intuitive mind. The grounding mystery of your existence provides no place for words or even thoughts to stick. Your experience is ineffable: indescribably perfect and perfectly meaningless. 

Rest here for a while. Find refreshment in the wellspring of this present mystery, in the mystery of presence. When you take the elevator back up into the business of managing a world and living your life, you will be free to live with a higher purpose in mind.

 

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 Underground to Community

Today more than ever our planet needs us in community. Our species is so careless and disorderly, so thoughtless and destructive, so self-involved and unconcerned over the catastrophic impact our behavior is having on the larger web of life – upon which our own viability and well-being depend, it seems necessary to point out – that I wonder how far from the edge we currently are.

Or have we already gone over?

Human and nature, self and other, soul and body have fallen into pernicious divisions, to the point where nature is reacting violently to our longstanding disregard for her balance and capacity, individuals are committing violence against others they don’t even know, and even our bodies are destroying themselves as a consequence of our inattention to matters of the soul. Even if we can see this evidence, the truly concerning thing is that we are feeling increasingly powerless to do anything about it.

We need to come together for solutions, but we seem to have forgotten how.

Our solutions will need to heal the pernicious divisions just mentioned. Humans must awaken to their place in and responsibility to the living system of nature. Neighbors and nations must remember their common humanity.

But both of these breakthroughs depend on our success as individuals in managing a more holistic alignment of our inner (soul) and outer (body) life.

Our task, as illustrated in my diagram, is one of breaking through the meaningless noise of the crowd and engaging in the meaningful dialogue of genuine community. As I will use the term, crowd refers to a kind of herd consciousness that lets us be passive and anonymous, mindlessly conforming to the fashions of the majority. As mood and movement roll like waves through the herd, we let it take us and take us over.

In the crowd we are not responsible. When something sudden and shocking happens, we look up at each other and blink.

Obviously no creative solutions to the challenges we face will come from the crowd. The constant noise – which in communications theory is the absence of signal or useful information – interferes with our ability to speak intelligibly or think intelligently, damaging the inner ear that could tune our attention to a hidden wholeness. In the crowd we don’t have the distance and detachment to even regard our challenges with any clarity, so penned in are we by the commotion around us.

Joseph Campbell analyzed the ‘hero’s journey’ into three distinct yet continuous phases, beginning with a departure from the realm of ordinary life; proceeding to a stage of trials, ordeals, and revelations; and returning home again, but now with gifts and wisdom to share. In this post I will rename Campbell’s phases to correlate with the critical steps leading from herd consciousness (the crowd) to genuine community: solitude, silence, and serenity.

As mentioned earlier, this inner quest of the individual for a more centered and unified life is the journey each of us needs to make.

The hero’s departure, whether for a wilderness, desert waste, dark forest, the open sea, or a distant land, invariably moves him or her into a period of solitude. The revelation or discovery of what changes everything cannot be found in the crowd where the trance of familiarity and group-think dull our spiritual intuitions. It’s necessary to get away from the noise and out of the conditions in which our current assumptions were shaped.

Before attention can shift on its axis to a more inward and contemplative orientation, it must be freed of the usual fixations.

Taking leave of the crowd isn’t always easy. As Erich Fromm pointed out, it offers an “escape from freedom” that might otherwise require us to take responsibility for ourselves.

The cover of anonymity and herd consciousness gives us a sense of belonging to something larger, a place where we can go along with the group and not be individually accountable for our lives.

Even after we’ve left behind the noise of the crowd, however, we still have inner noise to resolve. This isn’t just an echo of group-think in our heads but includes the incessant and frequently judgmental self-talk that ego churns out. We can be sitting by ourselves in silence as the ‘monkey mind’ chatters away.

Much effort might be invested in the work of managing this nervous resident in our head – perhaps giving it something to play with, like a phrase to repeat or an object to fix its focus upon – when the real goal is to preoccupy the ego so that consciousness can make its way quietly to the stairwell.

By an underground passage we enter a vast inner silence, what I call boundless presence – away from herd consciousness and far below ego consciousness. Here we realize how much of all that is just an illusion, a consensus trance where identity is merely a role we’ve been playing and the world only a projection of meaning upon the present mystery of reality.

In the deep, slow rhythm of our breathing body, consciousness can rest in its proper ground. Here there is nothing to worry about and nothing to think about, for there is no “I” to worry or think.

This is serenity: centered, calm, open, and free.

Upon reaching the treasure of this realization, our hero’s next challenge is deciding whether to remain here forever or else bring something back to the herd, in hopes that others – even just one other – might wake from the spell. To our surprise and relief, however, we find that some are already enjoying the liberated life.

Although they still may not see things exactly as we do, we share a mutual appreciation of the fact that truth itself is beyond belief. And while our different beliefs are precious in the way they provide us with standpoints in reality, the crucial task before us is in constructing meaning that can include us all.

Such co-construction of meaning is known as dialogue, and it is the most important enterprise of genuine community. The resulting coherent system of shared meaning is the world that supports our identities, connects us to one another, orients us together in reality, and promotes our creative authority as agents of compassion, understanding, peace, and well-being.

 

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

Where Love Can Only Grow

We are presently witnessing a massive phase shift in the living system of our planet. Scientists have been noting and measuring incremental changes in climate temperatures, polar ice caps and sea levels, attributable to a thickening blanket of greenhouse gases in the atmosphere which traps radiant heat of the sun near Earth’s surface. Breakdowns in ozone allow more ultraviolet light inside, altering the fertility, development, and metabolism of its native life-forms, rushing many species to extinction.

Ostrich politicians and captains of industry may deny that these catastrophic changes have anything to do with the rampant consumer activity of our own species, but the facts really do speak for themselves. The biosphere is collapsing, and for too long we have been holding onto hope that the data was overblown or that new technologies would save us from disaster if we can just be patient a little longer.

The relationship of humans with nature is a strained one, as acknowledged in the early mythology of many world cultures. It is typically some major failure in wisdom, responsibility, or conscience that resulted in our expulsion from the garden where all that we needed had been provided. Life outside the garden became one of increasing preoccupation with the structures, technologies, mechanisms, and complications of a uniquely human culture. As we got deeper into our own construction of cultural affairs, the intuitions, sympathies, and instincts of our animal nature gradually fell out of consciousness and our estrangement grew more pronounced.

This is the third of three pernicious divisions that have driven human history to the brink, where we find ourselves today. Our cultural progress over the millenniums – and it has been astonishing, has it not? – has come at the expense of the natural systems and resources we’ve needed to exploit along the way. Trees become lumber for our houses, ores are turned into metal for our cars, oil and natural gas are converted into fuel, lubricants, and plastics that make the world go round. Nature has effectively been reduced to resources for our use, real estate to be developed, and depositories for our waste.

We still sometimes talk about ‘human nature’, but what does that really mean? Not that humans belong to nature, or that our origins and evolution are dependent on nature’s provident life support. Instead, human nature has come to refer to what is unique and special to human beings – what separates us from the web of life rather than what anchors us to it.

To really understand what’s behind this pernicious division of human and nature we need to look more closely inside the social realm where so much of our attention and energy is invested. There we find a second division, between self and other – between me and the human stranger, the one whose thoughts, feelings, and motivations are invisible to me. If we were to locate our relationship to the other on a continuum ranging from communion, through cooperation, into competition, and to the opposite extreme of conflict, it seems increasingly that our engagement is a struggle with and against each other for what we want.

Interestingly, but maybe not surprisingly, whereas earlier cultures seem to have valued the self-other connection as a worthy (even sacred) end in itself, we today tend to view our relationships with others as means (or barriers) to what we individually want. We are more ready to agree with Jean-Paul Sartre that “hell is other people.” The other is just so damned inscrutable, so self-involved, unpredictable, and … untrustworthy. We assume that the other person is looking out for himself, focused on her own interests and desires – just as we are.

Our starting assumption regarding the selfish intention of others is surely the primary reason why genuine community continues to elude us.

But the ecological (human-nature) and interpersonal (self-other) divisions are themselves symptoms and side-effects of still another pernicious division – third in our discussion, but first in the order of causality. There is a psychosomatic (soul-body) split within us individually that lurks behind the medical and mental pathologies crippling us today. The necessary process of ego formation effectively inserts between them a construct of identity called ego, generating the delusion of commanding a (physical) body and possessing a (metaphysical) soul.

This separate center of personal identity struggles with chronic insecurity, however, since it lacks any reality of its own but must pretend to really be somebody. The combination of our self-conscious insecurity and this conceited insistence on standing at the center of reality makes us vulnerable to stress-related diseases, as it also cuts us off from our spiritual depths.

So this is how it all spins out: A neurotic ego alienates us from our own essential nature and generates the delusion of having a separate self. Estranged from what we are, we then look out and see the other as a stranger whose opaqueness mirrors our own. The challenge of managing meaning, getting our share of happiness, and holding our place in the world has us so involved as consumers of culture, that it has taken this long to notice nature collapsing around us.

In the meantime, the ecosystem of life on our planet, the deep traditions and higher wisdom of our various cultures, along with our individual sanity and wellbeing are all unraveling at once.

Of course, we need to do what we can to arrest the degradation of our planetary home. Flying off and colonizing another planet only postpones the final catastrophe and leaves the fundamental problem unresolved. Down-sizing and getting off the carousel of mindless consumerism might give Earth a chance to recover to some extent. For such measures to have significant effect, however, nations need to be working together, parties need to get off their platforms and promote the common good. And for that to happen, each of us will have to break through the delusion of who we think we are and get over ourselves.

The earth will be renewed as we learn to love each other, and love can only grow near the spring of inner peace.

 

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