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.