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Breaking the Frame

Let’s play a game, called “Breaking the Frame.”

The Frame refers to what defines right behavior and good character for a specific group of people. For each of us, The Frame began to take shape when we were very young and the family was our original group. As we got older and more involved in the world around us, The Frame expanded to include many more group members – most of whom we don’t know by name and will never meet in person.

Our American nation is an obvious example: we all live together inside The Frame of what in America is defined as right behavior and good character.

You should be saying to yourself, “What definition? There is no consensus in the U.S. regarding what makes an action ‘right’ or what makes a person ‘good’.” And of course, you are correct.

In most traditional societies exemplary behavior and character are represented in their deities, heroes, saints, and governmental leaders. For millenniums, not in every society but in the most stable and peaceable ones, a certain lineage of virtue was acknowledged as bestowed by the gods, advanced by heroes, incarnated in saints, and finally manifested in the present day by those in national leadership whose principal charge was to convey divine beatitude to the people.

Well, not so much in America.

Our current president is not godly in any sense – unless god is a glory-seeking, vengeful, and self-righteous megalomaniac (which I think isn’t far off the mark for a lot of evangelical Christians) – and he’s far from being saintly or heroic. If there ever was a lineage of virtue in the United States, Donald Trump and his deputies have completely brought it to ruin.

So the fact that the United States of America doesn’t really have a Frame inside of which we all hold a common understanding of ‘right action’ and a ‘good person’ makes our game a bit more challenging, though not impossible.

Instead of looking around ourselves for extant models of virtue, we’ll need to imagine them for now.

Because The Frame contains a group’s shared understanding of what makes an action “right” and a person “good,” I am using it as a metaphor for morality. I’m arguing that every group, however small or large, monochromatic or multicolored, needs a morality to have any hope of securing a stable and humane fellowship among its members.

To help our game move forward, I will ask you to drop down from the national level of your identity as an American (or whatever nationality you are), to the group membership you currently hold where insiders abide by and aspire to a shared morality together. Your agreement over what makes an action ‘right’ and a person ‘good’ serves to manage your mutual engagements in the interest of genuine community.

You and your fellows are separate individuals with unique identities, and the purpose of morality (The Frame) is to correlate self and world by a common set of values so that what (or who) you identify “as” relates you meaningfully to what (or whom) you identify “with.”

In other words, in identifying yourself “as” an American, you are also identifying yourself “with” other Americans. If you identify yourself “as” white, brown, or black, you are thereby identifying yourself “with” others of the same color. If you identify yourself “as” a Christian, you are ipso facto identifying yourself with other Christians – not with Jews or Buddhists or secular humanists.

It should be clear that identifying yourself “as” something places you inside a corresponding horizon of membership which includes others like you. What may not be as obvious is how this same horizon excludes – or at least ignores, screens out, or neglects – whatever (or whomever) you don’t identify with. If you identify yourself “as” an American white evangelical Christian, then you are also separating yourself from other nationalities, other races, other religions, and even from other sects of your own religion.

These “others” do not belong to your world, and they do not share your Frame. It might even be difficult, if not impossible, for you to acknowledge them as truly good persons who are doing the right things, since good character and right behavior are defined by your morality, in the service of your group.

History provides too many examples of what tends to happen when life conditions become stressful and the insecurity of insiders escalates: psychologically their horizon of membership shrinks until it includes only those with whom they feel safe. All others – even once fellow insiders – are now excluded, condemned, or even attacked.

Conceivably your horizon of membership can be so small as to include only yourself. No one else can be trusted, and you are the only righteous person left on the planet.

This scenario sheds light on what has happened to our American Frame, and why our nation is currently so divided against itself. In better times, perhaps, a diverse group of individuals were inspired to identify themselves as more than what made them different from others. Together they sought freedom, opportunity, and a genuine community that could include different races, both genders, every class, all ages, and any background, under the rule of constitutional law and human rights.

True enough, progress has been slow on more than one of these fronts, with frequent setbacks along the way. Just now, in fact, as The Frame collapses around us, our insecurities are driving us further apart.

In such times as these, “Breaking the Frame” sounds like the exact opposite of what you should be doing. But what I mean by this has nothing to do with discarding your notions of right action and a good person. It is not about destroying The Frame but rather expanding your horizon of membership in order to include more – more others, more differences,  more possibilities, and more reality.

What we call “ethics” can be distinguished from morality in the sense we’ve been using it here, in how ethics moves our inquiry beyond merely personal interests and into transpersonal horizons.

Before you can break The Frame and engage with a larger reality, however, something needs to happen within yourself. If you are going to consciously and ethically participate in transpersonal horizons, you have to stop identifying yourself “as” a person. This doesn’t mean that you forsake your present identity, abandon your roles in society, and renounce who you are.

All you need to do is stop defining yourself by what makes you separate and unique.

This is what mystical-contemplative traditions have been encouraging for thousands of years: drop out of your self-conscious personal identity (ego) and into your deeper nature as a living, sentient being. Let go of your labels, personal ambitions, and persistent concerns. Let thoughts float above you; allow feelings to come and go.

Just give attention to your breath. Sink into your body and rest quietly in the cradle of rhythms keeping you alive in this moment.

After descending to deeper centers of your grounding mystery and coming back again to the surface, you will find that identifying yourself as a living sentient being has enabled you to identify with other living sentient beings. Not only with other Americans, but people from other nations as well. Not just with your race, but all races of humankind. And not with humans alone, but with all species and with every living thing.

The whole web of life has become your horizon of membership.

Inside this expanded horizon of identity, your understanding of right action and what it means to be a good person is radically transformed. The fellowship to which you now consciously belong transcends personal ambitions and even exclusively human concerns.

Earth is your home, life is your community, and the global wellbeing of our planet is the principle inspiring and critiquing all that you do.

Don’t expect those who have pulled inside smaller frames of identity to support your newfound vision. They won’t agree with you because they can’t understand. Your values and intentions make no sense to them.

Just remember that they too live inside your larger horizon, and they need your compassion and kindness as much as the rest – maybe even more.

 

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Living From Our Higher Nature

I would say the major reason why humans suffer so much and project their suffering onto each other is that we don’t understand ourselves. There is indeed a truth that can set us free, but it involves more than just getting our facts straight.

This truth has to do with waking up to what we are.

Let’s begin where much of our suffering is focused – in the cycle of craving, anxiety, frustration, and depression we spin through as we chase after whatever society tells us should make us happy. We feel anxious that it might not work out, frustrated when it doesn’t go our way, and depressed after our hopeful expectations lie deflated at our feet. This dual motivation of desiring after something and fearing that it won’t work out or be enough is at the heart of what we call “ambition” (ambi = two or both).

But society doesn’t just say, “Go, be happy.” It provides us with roles to play, scripts to follow, and masks to wear.

Each role connects us to a social system called a role-play, where others are playing their part as well. Connecting in this choreographed way ensures that everyone belongs and has a purpose. The roles, scripts, and masks just mentioned are preserved and passed along by traditions, rituals, and customs. Altogether, these comprise the objective components of morality.

Morality isn’t only around us, however, for it also has a subjective dimension. This includes the values, preferences, aims and beliefs that society downloads to our identity, serving to direct consciousness to those things that will support and promote the ambitions of those in control.

Uh, oh. You can see where this entire illusion folds back and zips into itself, can’t you? As long as we are brainwashed (downloaded) early, we will stay in line, play our part, follow the script, and passionately defend the tribal orthodoxy.

All of what we’ve been talking about so far is what I name our “second nature.” It’s not something we’re born with, but must be constructed for us by those in charge. Our taller powers at home eventually are replaced by higher-ups in society, and for some of us by a higher power in heaven overseeing it all. These are the ones who tell us what to do, what not to do, and how we can secure the happiness we seek.

We can summarize the work of socialization – referring to the process of turning us into well-behaved members of the tribe – in the activities of blocking, shaping, guiding and inspiring. Those last two activities of socialization should, in the best of all possible worlds, help us make wise choices and discover our own creative potential as unique persons.

But sadly and too often this doesn’t happen, largely because the blocking and shaping in those early years ends up crimping down on our “first nature” and filling us with shame and self-doubt. Blocking can be repressive and shaping coercive, with the outcome being that we can’t trust the body we were born with.

Of course, if society happens to be morally puritanical and authoritarian, this is right where they want us. Seeing that we cannot trust ourselves, we have no choice but to put our faith in those who claim to have all the answers.

Our second nature is therefore all about fitting in and going along with the collective role-play currently in session. Each role gives us a place to stand, a script to follow, and a small collection of socially approved, context-appropriate masks to wear. It also connects us to others, but mostly in this more or less formalized way. To “be somebody” is to have the recognition of others in the same play, and we maintain that recognition as long as we responsibly perform our role.

It may sound a bit harsh, perhaps, to characterize our second nature – the traditions, rituals, and customs; the roles, scripts, and masks; our values, aims, and beliefs; tribal morality, personal identity, and our driving ambitions; in short, who we think we are and what the tribe expects of us – as living in a trance, but that’s actually what it is. All of it is made up, put on, and acted out on the cultural stage as if it were the way things really are.

When consciousness is fully invested in this performance, it is under a spell – and most of us don’t realize it!

Dutifully performing our roles and managing our identity, following the rules and doing our part: Sure seems like it’s where everything is supposed to end up, right? What else is there? Maybe we can just quit, fall back into our first nature and live like animals. Or we could foment a revolution by redefining some roles, changing the scripts, and replacing backdrops on the stage. Some of us crave more recognition, as others deserve to be demoted or dismissed from the cast.

But all of that drama is still … well, drama. If all our solutions to the unhappiness we feel have to do with either dropping out, getting promoted, or suing for benefits, we remain fully entranced.

This, by the way, is where many children and most adolescents live, which is why I also name our second nature our “inner child.” It’s the part of us that tries desperately to please, placate, flatter, and impress the taller powers, higher-ups, and god himself in hopes we can get things to go our way.

It’s also where a lot of adults live – not in their higher nature but stuck deep in their insecurity and attachments, caught on the wheel of craving, anxiety, frustration, and depression.

The good news is that we don’t have to remain stuck here. The bad news is that our way out will require us to wake up from the trance. Depending on how deeply entangled we are, this breakthrough will come as an insightful epiphany, a troubling disillusionment, or an outright apocalypse – a complete conflagration and end of the world as we know it.

If the blocking and shaping action of our early socialization was not oppressive but provident, it is likely that we were also provided the guidance and inspiration we needed to discover our true talents and potential. We were given roles to play, rules to follow, and beliefs to hold, but they came with a message assuring us of something more beyond the role-play of tribal life.

The spell was a little weaker and the delusion less captivating. Instead of merely performing our roles we we empowered to transcend them.

When we are encouraged to contemplate the higher wholeness of things; when we are challenged to act with the wellbeing of everyone in mind; and when we are free to get over ourselves for the sake of genuine community and the greater good, we are living from our spiritual higher nature.

Fully awake, we have found liberation from suffering. Now we can be the provident taller powers that our children need.

 

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In the Presence of Mystery

The biblical god lives nowhere but in the sacred stories of the Bible itself, and in the mythopoetic imagination of its audience. And while this might sound like atheism, it is far from it, for the simple reason that the fictional character of god is acknowledged as a metaphor of the present mystery of reality.

It’s only when this metaphor is mistaken for an objectively existing being who matches the description, that the claim is rightly denied and atheism is born.

But this case of mistaken identity is really only a recent phenomenon, historically speaking. For the longest time, theism – the type of religion which conceives of the present mystery as a storied character with a personality much like our own – cautioned its devotees against taking god literally, particularly in Judaism where this was condemned as idolatry.

The present mystery of reality can be viewed through the lens of personality and will, but that is more about our need to feel at home in the universe.

The executive center of our personality is the “I” (or ego) from which we look out upon everything (else) that is “not me.” Arriving at this separate self is a slow process of individuation, whereby self-consciousness emerges out of the deeper substrate of sentient life (i.e., our living sensual body). This process isn’t without its complications, and each of us tends to get snagged along the way, pulling us slightly or severely off kilter and resulting in the condition described by religion as “out of joint” (Buddhist dukkha) and “off-center” (Greek hamartia: an archery term meaning to miss the mark).

The successful establishment of a separate center of self-conscious identity opens three distinct paths back to reality. First is the subjective or inward path to the grounding mystery of our own existence; I call this ‘interiority’. Second is the objective or outward path to the wholly other that both confronts and eludes us; I call this ‘alterity’ (or otherness). And third is the consilient or upward path to higher wholeness; I call this ‘unity.’

It’s important to understand that religion didn’t begin in special revelations of supernatural beings, who then settled into their cultural roles as patron deity of this or that tribe. The sacred stories were not eye-witness accounts, but rather expanded metaphors of the present mystery that grounds us from within, confronts us as other, and includes us in wholeness.

The fictional character of god was a narrative vehicle by which these distinct dimensions and their associated experiences could be represented, contemplated, and finally engaged.

Spirituality begins its career under the tutelage of mythology, where the mystery that cannot be named is given a name, disguised in personality, and depicted in the role of world creator, provident caretaker, moral authority, and revealer of truth. God is “heavenly father” or “mother earth,” the one who watches over us and provides for our needs.

But at a certain point, just as with the secular myth of Santa Claus, the fictional character needs to fall away in order that the deeper meaning can be both grasped and internalized.

What we call theology is a second-order reflection on the first-order production of mythology. It goes far beyond merely cataloging the personality profile of god and converting sacred stories into orthodox doctrines and morals. At its best, theology conducts a deeper contemplation of the metaphor of god, to the point where it breaks open to the three dimensions of reality: God as the Grounding Mystery, the Wholly Other, and as Communal Spirit.

In my diagram I have arranged the conventional theological terms “transcendence” (beyond) and “immanence” (within) in a way that can help differentiate what is unique about each of these dimensions. I am also adding the qualifiers “ontic” (as concerns the existence of things) and “noetic” (as concerns the mind and what we can know).

Let’s start with the grounding mystery. As we allow awareness to detach from the separate center of ego identity, it is able to descend along that interior path and deeper into our experience of being alive. Sinking past ego means also sinking below the reach of possessive pronouns (my, mine), reflexive thinking (about me), the subject-object distinction, and even language itself.

The grounding mystery (or ground of being) is ontically immanent in the way it completely suffuses our existence. And because it falls below the threshold of language, we also say it is noetically transcendent, or beyond the mind and what we can talk about.

If we move from our centered ego, not deeper within but out and across to the other – another person or object apart from us, we are confronted by a mystery that is ontically transcendent (as other) as well as noetically transcendent. Alterity, or otherness, goes beyond the simple fact of our separation from what is “not me.” The other confronts us with its presence, even as it recedes into its own interior depths. This is what religion means in referring to God, beyond our concepts and personifications (god with a lower-case ‘g’), as wholly (or absolutely) other.

Finally, as we engage The Other in this one, that one, and everyone, we become aware of our mutual togetherness in sacred partnership, genuine community, and the whole provident uni-verse (“turning as one”). This higher wholeness is ontically transcendent to us, at the same time as it finds embodiment and affirmative expression under those myriad names and forms (noetic immanence).

As communal spirit, the present mystery of reality fills the manifold of existence like breath (Latin spiritus) saturates the lungs, connecting this to that and holding all of us as One.

If mythology is intended for our gradual emergence into self-conscious identity, oriented toward a personal god who watches over us and requires something of us, theology breaks this metaphor open for the purpose of engaging us directly with a reality beyond our ego. Disguised in this god of mythology is the God of theology, a trinitarian mystery that is simultaneously Ground, Other, and All.

This is the experience of reality on the other side of (after: post-) god. Then at last, theology itself must surrender to silence in the presence of mystery.

 

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Touching Reality

The true longing of our spiritual life is to touch reality, to connect with what’s really real, and thereby to become more real ourselves: more authentically and fully human. This of course implies that to some extent we are not presently in touch with reality, and maybe not fully real.

According to the spiritual wisdom teachings, each of us suffers in separation from the really real insofar as we are deeply entangled in managing a separate personal identity, called our ego (Latin for “I”).

It might occur to us that extinguishing our separate ego, or preventing its formation in the first place, would make spiritual fulfillment more likely. Numerous philosophies, methods, and techniques have been devised with that end in mind. But they all fail, as they are destined to fail, since the discipline of eliminating the ego is dependent upon the individual’s desire, will, and persistent effort – that is, on the very thing they are setting out to abolish.

Religion is divided on the question of what to do with the ego. If it’s not to be annihilated, perhaps it needs to be rescued. If not snuffed out of existence, should we be concerned for its salvation instead – getting it safely out of this world of suffering and into some immortal paradise beyond?

It rarely occurs to those on the inside of this debate that there may be a third option, a kind of ‘middle way’. Neither destroyed nor delivered, but rather used as the means to what we’re really seeking, which is to touch reality and become more fully human. We’re not talking about using someone else for our own fulfillment, for that would just be another example of glorifying the ego and gratifying its self-centered ambitions.

To understand how and where the ego fits into our spiritual quest for the really real, it’s helpful to know what it is. My diagram is focused on this center of self-conscious awareness, stretching out from there in four directions. We’ll begin at the bottom, curve up to the left, zig to the right, and then curve up again to the top.

It’s important to keep in mind that all four directions (or dimensions of self) are correlated around the ego and only make sense from the vantage point it provides.

Let’s start with your centered sense of being a separate and unique individual. We’ll explore the contents of your identity shortly, but for now I will just ask you to let your awareness drop from that self-conscious center and into the deeper support of your experience in this moment. Underneath and supporting self-consciousness is a sentient nervous system, which is continuously picking up and processing sensory information from your environment and body.

As a sentient being, you sense, feel, and perceive what’s going on around and inside you. Beneath that, however, is the wonderful conspiracy of organic urgencies keeping your body alive. Organs and organ systems, glands and the circulatory paths by which they communicate, and down into the metabolic marvel of bones, tissues, and individual living cells.

And then there’s the physical substrate of matter, providing structure and magnetism for all of those miracles higher up. Inside of matter is the strange quantum realm of energy, which you can’t see or overtly feel, even though it suffuses everything about the physical, organic, sentient, and self-conscious being that you are.

You should have noticed how each deeper drop into the grounding mystery of your existence requires that you surrender a little more of what makes you a separate and unique individual.

As your awareness lets go of all those attributes, attitudes, and ambitions that define who you are, you enter the increasingly less personal dimension of what you are. But notice, too, how with each deeper ‘layer’ in the essence of what you are, awareness opens correspondingly farther out to include more of reality. While ego awareness hovers close to your center of personal identity, sentient awareness connects you not only to other sentient beings, but to the entire sensory-physical universe.

All of what we have named so far can be placed under the category of ‘interiority’, inside and beneath the self. This withinness of your life does not belong to your ego, but rather supports it as its grounding mystery. To enter the interior dimension of your life, however, it is necessary to release all of those things that make you separate and special.

Descending by this interior path is one way you can touch reality.

Let’s think more about this “separate and special” person you are. What we summarized earlier as the attributes, attitudes, and ambitions that make you who you are do not refer to physical traits as much as personality traits. What we call ‘identity’ is not something you’re born with, but instead must be constructed in the long process called socialization. By this process your tribe shaped the behavior, implanted the values, and instructed the beliefs that aligned with its collective way of life.

Think about this: To be somebody and have an identity, you must belong to some tribe where your identity is recognized. Yes, you are a human being; but who are you? That’s something we can’t determine until we know the social context in which your identity is held. Your tribe provides you with a role to play, along with the script you’re expected to follow. Of course, there is typically some flexibility built in to allow for your particular talents, interests, and ‘performance style’.

We can distinguish this element of individuality from the social role itself by naming it a ‘mask’, as the face and outward expression in how you play the role. Interestingly, the Latin word persona refers to the mask a theater actor wore during a stage performance, and our words ‘person’, ‘personal’, and ‘personality’ derive directly from it.

Over time and through countless performances, a role begins to fuse with the sense of who you are. No longer is it something you step into for the purpose of engaging a social role-play, for it has by now fully insinuated itself into your behavior, beliefs, and worldview. At this point, the construction project achieves a critical victory, in establishing your character in the story of who you are.

You should note that all of it – mask, role, character, and story – are narrative constructs and have no true reality of their own. However difficult it may be to hear, it should be clear that moving from ego into what makes you a separate and unique person is actually taking you farther away from what’s really real.

But – and now we start our zig across my diagram to the opposite side – this very identity, constructed and ‘put on’ as it may be, is what gives you a place in the role-play and connects you to other persons.

If I remind you now about your own interiority, how deep below and detached it is from the theater stage where you and everyone else are trying to manage your personal lives, it should make sense if we call this third dimension ‘alterity’, referring to “the state of being other; otherness” (from the dictionary).

The interiority of the other is inaccessible to you, and even if they would share as much of their inner life with you as they possibly can, there will always remain something there that is ‘wholly other’ – unknown and unknowable, unspeakable and utterly ineffable. Despite all your best efforts to know them, and given the fullest confession of the other person, their otherness will continue to both confront and elude you.

Even if you were to uncover all their secrets and unravel the many strands of their personal narrative, their grounding mystery within would be absolutely transcendent to you.

This is true not only of other human persons, but of each and every existing thing there is. A grain of sand, for instance, presumably doesn’t possess a living body or sentient mind, but its simple interiority carries an otherness that still confronts you as impenetrable. Yes, you could smash the grain of sand into its component elements, but then you have only created countless more objects, each confronting you with its alterity.

As it relates to the spiritual life and our longing to touch reality, this dimension of alterity confronts us with the mystery of otherness. Reality is always other – even ‘wholly other’ than what we can experience or know, think or imagine.

Having established the fundamental duality between individuals, each hosting a profound interiority and confronted by the impenetrable alterity of the other, we can now make our final swing upward in my diagram. What is reality? It is all of it, together; a higher wholeness; the turning unity (uni-verse) of being and time. We are not speaking here of something else beyond the totality of things, but rather to the consilient (literally “leaping together”) dynamic by which all things are connected, involved, and contribute to the greater whole.

Indeed this greater whole is an emergent property of all those exchanges and transformations working together. When you are able to go beyond yourself, this time not letting go of what makes you separate and unique, but investing it and giving of yourself to the emerging unity of your life with others, you are touching reality in another way again. Not as grounding mystery or absolute otherness, but as genuine community.

Going within to the Ground, going out to the Other, and going up into Unity: these are the three ways we can touch reality and become more fully human.

In my next post we’ll take a look at how these translate into religion, and where religion commonly loses its way.

 

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A Mandala of the Spiritual Life

When you were still in the womb and for some time after you were born, you were entirely dependent on the provident support of your taller powers for the protection, nourishment, warmth, and loving attention you needed to thrive. Being helpless and defenseless, and having no sense of yourself as an “I” in relation to a reality that was “not me,” the effect of your earliest experience was to prompt your nervous system to spontaneously adapt itself to the conditions around you.

This baseline nervous state of your brain and body established your place in the order of things, registering the degree in which those early conditions evoked from you a response of trust or mistrust. A trusting nervous system is calm, open, and engaged with reality, while an untrusting one is anxious, closed, and disengaged. It’s important to realize that at this point you were not really “thinking about” anything or observing discrete “things” outside of “me.” You had no language to make such distinctions, nor a centered ego to provide perspective for rendering judgments.

In the ensuing years of early childhood, with the acquisition of language and thought, and managed increasingly by an emerging center of personal identity (ego), your web of family relationships likely perpetuated and confirmed that primordial attitude of trust or mistrust. In a truly provident environment your taller powers were securely centered in themselves, as they lovingly connected with you. They used their power to shape and influence you in positive ways, but rarely to manipulate or oppress you.

Their love supported and enabled you to get established in your own center of identity without feeling that you had to please, placate, flatter, or impress them in order to win their approval.

Relationships that feature this dynamic balance of power (integrity/autonomy/influence) and love (altruism/intimacy/compassion) possess a strong bond of trust. Without it, no relationship can be healthy or last for long. Your capacity to trust and to be a trustworthy partner is one of the most precious legacies of your infancy and early childhood. Even today as an adult, when other people try to attach themselves to you for the security they need, or try to manipulate you into serving their neurotic cravings for control and self-importance, this capacity to trust keeps you centered, or able to quickly recover when you do get pulled off your center.

My diagram offers what I’m calling a “mandala of the spiritual life,” and in the background is a compass to remind us that your human spirit is an intelligence that seeks wholeness, fulfillment, community, and wellbeing. Regardless of what your early life was like, this spiritual intelligence continues its quest for what is authentic and wholesome. And because no family is perfect and every parent has an “inner child” that is somewhat insecure as a consequence of their early experience, the collective of human cultures from the dawn of history have preserved and handed on the spiritual wisdom we all need.

We ignore this collective wisdom to our peril. Without it, the insecure “inner children” of parents cannot allow their actual children to become grounded and centered in themselves, but instead they manipulate them into serving their own neurotic insecurity. These children, effectively attachments of their parents, never learn to trust, and then proceed to pass this insecurity (and mistrust) into their children – and on it goes.

If the loss of one’s center (literally “missing the mark” in archery) is the meaning of our word “sin,” then perhaps this deep inheritance of insecurity and mistrust through the generations stems back to the “original sin” of those first self-conscious and insecure primates who started the process so many millenniums ago.

The balance of power and love as trust in healthy relationships is among those wisdom principles we can find. As partners stay centered in themselves and use their personal influence (power) to support each other and deepen their relationship (love), the bond of trust grows ever stronger. They are able to be present to one another, to be open, vulnerable, and honest with each other. This is one essential dimension of the spiritual life: living in relationship with others, moving deeper into genuine community.

A second dimension is represented in my mandala as a vertical axis rooted in the ground of inner peace. Your learned capacity for trusting others opened up a place deep within yourself where you can relax into being. A calm nervous system allows you to sink below all the agitations and ambitions of your personal life, into the cradling rhythm of your breath.

It’s likely this creative support of your breathing body is what inspired one of the most widely attested metaphors of the spiritual life (spiritus, ruach, pneuma, prana = breath). Its rhythm of taking in and letting go reveals the inner secret of life itself.

Enjoying inner peace, you can simply let things be; or you can use your creative freedom to bring about necessary change. The spiritual life is neither passive nor active, but engages reality with the understanding that “all is one” and “we’re all in this together.” Such a spiritual understanding allows you to be intentional rather than reactive, to live on purpose and by a higher purpose – higher (and larger) than your personal concerns (ego) and beyond the limited sphere of human interests alone.

With our consideration of inner peace, creative freedom, and higher purpose, we have arrived at the apex of the spiritual life. The mandala might lead you to conclude that coming into your higher purpose breaks past the plane of relationships and its dynamic balance of power and love. Perhaps a “fully self-actualized” human being is someone who possesses supernormal abilities of clairvoyance, teleportation, miraculous powers, and the like.

But in fact, the fulfillment of your spiritual life lies in a near-devotional commitment to love, and to forgive without conditions; to encourage and support others on their life journey; and to be the provident reality they can fully trust.

 

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Christ Consciousness, Buddha Nature

In Would Jesus Join a Church? I reminded my reader that Christ was not Jesus’ last name, nor is it a title that belonged exclusively to him. We should think of it rather as an archetypal designation for one who has been “anointed” – ordained and commissioned to carry out the will of god. An actual ritual of anointing would mark and confirm the individual’s dedication to this higher purpose, which in the context of ancient Israel followed a political, priestly, or prophetic path.

The early Christians believed that Jesus fulfilled all three lines of expectation.

As an archetypal fulfillment, Jesus the Christ occupied a similar role as did Gautama the Buddha for his people. In the way that Christ identifies one “anointed” by a higher purpose, Buddha designates one who has “awakened” to the true nature of things. The historical Gautama had tried in vain to find this truth both in the luxuriant pleasures of palace life and in the acetic practices of self-denial, before he discovered the middle way of inner peace.

The Buddha’s followers continue to regard him as the pathfinder to the deepest truth of existence.

Many others have explored the similarities of “Christ consciousness” and “Buddha nature,” but in this post I will focus on how they are distinct. The archetypes clearly reveal our human fascination with higher purpose and inner peace – ideals that help us see beyond the thick tangle of anxieties and distractions that is ordinary life in the world.

Instead of interpreting them as cross-cultural equivalents, however, I want to suggest that the Christ and Buddha archetypes are complementary, and that only together do they offer a complete picture of human fulfillment and the liberated life.Let’s get our frame in place. At the center of my diagram is the star of our show: the separate individual of every ego. From Latin for “I,” ego simply names the center of self-conscious identity which gradually comes into shape as a social construct over the first decade of life. The tribe uses this construct of identity as a brake on selfish and anti-social behavior, as a steering mechanism for behavior more suitable to polite society, as well as a repository of all kinds of cultural codes and tribal secrets.

In other words, ego will always have a social context where it is defined and belongs.

As a separate individual, ego had to undergo a series of separations from earlier conditions of immersion and attachment. Physical transitions from fetus to newborn to infant to toddler are accompanied by emotional shifts, role changes, mental distancing, and new attitudes that serve to orient identity in its social world. Each separation amounts to a No (“not me”) that enables ego to retract or advance into its own, what we might call, negative space.

Separation also entails exposure – slipping out, pushing off, stepping away, and standing alone – which brings on some insecurity since standing alone can feel a lot like abandonment. To compensate, ego grabs on (physically and emotionally) to something else, a pacifier of some sort in which it seeks comfort, safety, and relief. With this Yes it identifies with the pacifier, making it part of its identity. Literally anything can serve as a pacifier, becoming an attachment to our sense of self.

All of these facets and layers of construction – each one a kind of identity contract – make the ego an individual, a unique and indivisible person. Every facet and layer of identity is essential to the construct: “I [ego] am a white middle-class American male who leans politically as a Democrat and spiritually as a Christian post-theist.” Because my construct of identity is made up of all of these, subtracting even one would alter who I am. A challenge or threat to any of them will be regarded as an attack on my very self.

If the facet or layer of identity under threat happens to be where my security is hooked, I will snarl and snap – or run if I have to.

So, every ego is a separate individual made up of many Noes and Yeses. By “No” we separate from one thing, and by “Yes” we identify ourselves with another. After a while we are so attached and entangled, that our human spirit – the part of us that longs for inner peace and higher purpose – paces hopelessly in circles like a wild animal in a cage.

As illustrated in my diagram, I’ve come to appreciate the distinct ways that the Christ and Buddha archetypes provide us a way out of the cage and into the liberated life.

The higher purpose of Christ consciousness is what’s revealed to us as we are able to move from separation to connection, and then transcend (or go beyond) the duality of the connection into a greater whole. In human interpersonal connection (one ego to another) there will be an emergent invitation for partners to become a genuine community, where the higher purpose of their relationship inspires and guides their interactions.

This principle of connect-and-transcend is Christ consciousness. In devoting himself to the higher purpose of radical inclusion and taking for his mission the liberation of all people, Jesus became the Christ (anointed one).

The inner peace of Buddha nature lies below the individual ego, recalling that the ego’s “indivisibility” is not about being a single thing, permanent and immortal. Rather it is a construct made up of numerous identity contracts, storylines, and characters – all those facets and layers mentioned earlier – which all together make us who we are. The path to our inner life, into what I call the grounding mystery of being, entails a contemplative release of each facet and layer as we descend deeper into that mystery.

As Buddhism teaches, this inner peace is not an experience for the ego, but is rather an “egoless” experience. From the vantage point of personal identity it is emptiness (shunyata), no-thingness, pure awareness unattached to (free of) any self reference. “I” am not having this experience of inner peace; it opens to consciousness only as I let go of everything that makes me an individual.

This complementary principle of release-and-descend is Buddha nature. In dropping through his web of personal identity and dwelling in the perfect stillness of being-itself, Gautama became the Buddha (awakened one).

These archetypal principles were revealed (or if you prefer, expressed) in the historical Jesus and Gautama, in very different cultures and times. What they revealed, however, was not to be tied exclusively to those individuals – each said so in his own way. By their examples and through their teachings, the liberated life was manifested as the way of inner peace and higher purpose.

Perhaps it’s significant that Gautama came first, since we need to be at peace within ourselves before we can clearly see the creative purpose moving through all things.

 

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Your Psychic Reading

Please, have a seat.

I am about to reveal what’s going on in your life – not just around you, but to you and within you. Many things will fall into place and the path ahead will be made clear. When I’m finished and you realize that my reading was on the money, you can send me what you owe. Otherwise, on the chance that I had it completely wrong, just keep your money and don’t bother coming back.


Let’s begin with your age. How old are you? In my “magic window” (see diagram) you will find three numbers comprising four age ranges: birth to age 10, 11 to 25 years old, 26 to 60 years, and any age 61 and above. Don’t get confused over how things are displayed in the window. For now, simply identify yourself as a Child, Youth, Adult, or Elder using the age ranges just provided.

Now I will start my reading, beginning with the earliest and moving through all four life frames in turn. As you might guess, each life frame offers a distinct lens on reality, on the world in which you live, the concerns that focus your experience, and on your unique sense of self.

If you are already some distance into your life story, feel free to compare my descriptions of earlier frames with what you remember, just as you might use later frames to anticipate what is still to come.

CHILD (birth to 10 years old)

This life frame corresponds to the Age of Faith, when basic trust in the provident support of reality is your primary concern. When this support is present, your experience is one of security – that what you need to feel safe and loved is provided to you by taller powers who care for you.

A sense of existential security will underlie – or undermine, if not sufficiently established – every challenge and opportunity of your journey ahead.

Upon this foundational impression of reality in your nervous system, your taller powers have also been busy at work shaping the attitudes, beliefs, roles and behaviors that together carry your identity in the family system. If your early years were characterized by warm regard and positive support, that foundation of security is allowing for healthy flexibility in the formation of your identity.

As a result, you are generally secure in who you are and don’t stress out when the situation needs you to adapt. Another benefit is that, as situations and relationships change, that same security in who you are enables you to hold your integrity – or as we say, to remain true to yourself.

If, on the other hand, your early reality wasn’t so provident, existential insecurity predisposed you to be less confident in who you are. In your effort to please, placate, flatter, or impress your taller powers for the love and support you still need, you have learned how to “alter your ego” to match their attitudes and expectations. Today you continue to struggle for integrity in your relationships, all too ready to surrender who you are to what others want and expect from you.

YOUTH (11 to 25 years old)

If this is your present phase of life, then you are in the Age of Passion. You have strong feelings about things that matter to you. In this life frame, working out your identity as it connects you to peer groups, vocational preparation, and romantic partners is foremost on your mind.

You share this concern over identity with your younger self (Child), but now it’s more about agency and influence than safety and belonging.

Added to this question of identity is thus one of purpose: What’s expected of you? What is required for you to pass through the various qualifying rounds on your way to securing a position (status, title, occupation) in the world? In other words, purpose is mostly about external objectives: things to accomplish, goals to achieve, social expectations to satisfy, benchmarks of success to reach.

If you carry some insecurity in your nervous system from early on, you probably try especially hard to live up to the expectations of others, or at least not to disappoint them. And because the adult world you’re moving into is one built around stereotyped roles, perfectionism may be your preferred strategy for winning the recognition you feel you deserve – or is it a craving?

If this is true of you, then there is also something in you that avoids too much spotlight and even pulls back on your own success, since the risk of being exposed as you really are is unbearable. Youth is a time of heightened self-consciousness, which doesn’t necessarily mean a healthy self-awareness but can frequently spiral into varying degrees of self-obsession. Whether you are seeking attention or trying to evade scrutiny, you may be stuck in this spiral – but there is a way out!

ADULT (26 to 60 years old)

Adulthood is the Age of Reason, and if this is your current life frame, it’s important to you that things make logical sense and fit together in a rational worldview. You have enjoyed some success in your pursuits of life partners, a career path, and social prestige. You are learning how much of adult life is really a ‘daily grind’, and have even wondered at times whether it ultimately matters.

If you are somewhere around 40 years old, this question of relevance has become especially haunting. Just fitting into the schemes of others isn’t as exciting as it once was, and you’re even starting to feel yourself disengage in parts of your life where you have less freedom. The external objectives that had gotten you up early and kept you up late now can barely hold your interest.

The so-called midlife transition (or “crisis”) marks this psychological shift where purpose becomes less about duties, assignments, and shared missions than about personal intention – not living for a purpose but rather living “on purpose” or “with purpose.” You have also started to realize that perhaps your most important intention is to create a life of meaning.

If you deny this realization and simply redouble your efforts at conforming to the world around you, you are at risk of losing your soul – so be careful!

Whether it comes early or later in the Age of Reason, you will also be confronted with the fact of mortality, as the funerals of close friends, parents, and other family members remind you. And once again, if you are carrying some insecurity inside yourself, this will be a time of significant temptations, where it’s easier to throw yourself into a job, bounce across relationships, get lost in distractions, or fall into addictions of one kind or another.

ELDER (61 years old and older)

Having lived this long means that you have a lot of experience behind you, regardless of how much time may remain. The Age of Wisdom is your opportunity to integrate that vast library of personal experiences and lessons learned along the way into a more grounded way of life. Despite the losses, disappointments, and numerous failures, and however short of the youthful ideal your actual life has turned out to be, you are beginning to understand that it really is about the journey and not the destination.

Picking up those lessons and incorporating them into the running script of your life story is what wisdom is all about.

The “meaning of life,” which you had come to appreciate in your adult years as your creative purpose and responsibility, is now opening out to include not just your individual life but all of life, not just your existence but being itself. You are coming to know “All is One” as an experiential reality and not only a conceptual idea.

Even though from a societal perspective the later years of many are characterized by retirement, withdrawal, and increasing isolation, the deep discovery of this age is that nothing stands utterly alone. The universe is one vast network of coexistence, cooperation, and communion – and you belong to it. Not only that, but each individual is a manifestation of the whole. In this moment, the universe is self-conscious and contemplating this very truth – in you!

Perhaps the most precious realization the Age of Wisdom has to offer is that your own self-actualization as a human being and unique person is what the universal process is intending. With roots anchored in the grounding mystery and branches reaching out to everything else, your individual life is – just now! – pressing outward in the full blossom of your true nature. This is what is meant by fulfillment.

A word of caution from someone who can see into your life: Don’t make the mistake of sacrificing fulfillment on the altar of security. This is not the time to fall asleep inside your daily routine!


There you have my reading of your life so far, and of what’s still to come. Please gather your things and see your way out.

I’ll be looking for your check in the mail.

 

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