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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.

 

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The Four Ages of Life

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The big money in mental health research goes toward the problems and disorders that interfere with normal functioning, personal happiness, and human fulfillment. Volumes of theories, diagnostic manuals, and expensive interventions are devoted to correcting what’s wrong with us, or, if the cause is unknown, at least relieving the symptoms of our suffering.

Critics have noted that the conventional notion of a mental “disorder” is problematic in that it presupposes something (mental “order”) of which we have no clear understanding. This leaves the market open for a proliferation of so-called disorders – as many as need to be invented – and their matching medications.

The science behind the trend of reducing mental health (and health generally) to molecular biology and the pharmaceutical interventions that can fix us tends to dismiss spirituality as not only less than helpful on the matter, but as so distracted into its own crystal ball of unfounded metaphysical claims and spooky practices as to be utterly irrelevant. In the minds of many, science accomplished our liberation from spirituality, as it trained our attention on things that actually exist. As they define it, spirituality is a holdover from our benighted and superstitious past. In the verse of Alexander Pope: “God said, Let Newton be! and all was light.”


In numerous posts I have worked at correcting this widespread but erroneous characterization of spirituality. For sure, there’s a lot of metaphysical malarkey out there, and good people have fallen for it again and again. Angelic visitations, divine revelations, psychic readings, and miraculous powers are found in sacred myths, folk tales, and personal testimonies around the world, but such things shouldn’t be confused with spirituality. They are adornments of religion, not its true essence.

As a symbol system and way of life, religion might be organized around such mythical characters and events, but its primary function is in providing social structure for the expression of a deeply interior experience.

Now, it might sound as if I’m thinking of this deeply interior experience as something esoteric, in the sense of secrets kept hidden from the uninitiated and simple-minded by those who really know the truth. Typically this secret knowledge involves the translation of popular myths and symbols into a vocabulary of metaphysical abstractions protected by an occult tradition of rituals, creeds, and hierarchies of authority. Esoteric religion is thus an underground version of what’s going on at the surface of conventional society, but with the veil of ignorance purportedly removed. It’s not really a deeply interior experience at all, just another kind of religion carried on by an elite few.

What I mean by spirituality has nothing to do with supernatural realities, metaphysical realms, or secret knowledge. It is the deeply interior experience of being human: of existing, striving, and becoming fully human, more fully alive. Genuine and true religion is the structural expression of this adventure in the life of society, linking the individual ego inwardly to its own grounding mystery, across the social synapses of community life, and outwardly to the turning mystery of the universe.

In its better days, religion facilitates the progress of spirituality and our construction of meaning. At its worst, it blocks progress and even represses the creative spirit. Unfortunately, many have identified religion with its degenerate forms and historical periods of corruption, concluding that we are better off without it.

It’s this idea of spirituality as a deeply interior experience that grows, develops, and evolves over time which I will expound on here. If we think of human nature as actualizing through distinct periods, then each period corresponds to some aspect of our full capacity which is activated (or suppressed) during that stage. (In the interest of space, I won’t go into what happens when spirituality doesn’t progress and the reasons why. My reader is invited to check out other posts in this blog which delve into the hang-ups that get institutionalized in pathological religion.)

The Age of Faith

In the beginning – and I’m using that phrase for its resonance with Creation myths – we were carried in the dark waters of our mother’s womb and eventually delivered through a narrow passage into another dimension. We were vulnerable and dependent, relying on her (or her surrogates) for the satisfaction of our every need. In the nursing embrace we gained a base of security, and her supervising care instilled in us a sense of reality as resourceful and responsive – in a word, as provident.

This is also the earliest, and deepest, stage of spirituality. To some greater or lesser degree, all of us have (and continuously seek) this experience, which is named faith. It’s critically important that we distinguish such an existential faith – this open trust and absolute surrender to reality – from the catalog of beliefs that any given religion might regard as orthodox (“correct opinion”). Faith in those first days and early years of life was indeed closely associated, if not identified, with the existence of our higher (or taller) power. This may explain why existential faith, as I have described it, is frequently confused with belief in the existence of god.

What we carry with us from that primordial experience is not a set of opinions, orthodox or otherwise, but again a deep interior sense that we are supported in a provident reality. Our ability to relax, trust, release, and open up to What Is will continue to influence everything about our life going forward. Without faith we are groundless, without a sense of support, cut loose and adrift in an absurd and uncaring universe.

This isn’t something that religion itself can give, but religion will tend to translate the dominant or majority experience of its members into a more general worldview and way of life. By cultivating a community that is more grounded and intentional in its care for the very young, religion can foster the activation of faith in all its members.

My diagram suggests chronological markers that define the time periods and developmental thresholds of spirituality. This earliest stage, from prenatal life to the end of the first decade, is what I’ll call the Age of Faith. The prominent themes of spirituality here are grounding, providence, security, trust, and openness to reality.

The Age of Passion

From roughly age 10 to 25 is the second critical period of spirituality, the Age of Passion. This is when our openness to reality involves us in exploration, experimentation, and discovery. It’s also the age when the social construction of our identity undergoes significant trials and temptations. If we’re tracking along with world mythology, then this marks our Exile from the Garden of protection and infantile dependency, to the desert of self-conscious isolation and the jungle of sexual urgency. From here we might look back at what we lost and wish for it again, which is how some religions frame the challenge.

Whether it’s by a method of ego glorification or ego renunciation, the solution in either case exposes a fixation of this period on the separate center of personal identity.

Everything seems to turn around our needs and desires. In calling this period the Age of Passion, I am acknowledging the natural and very healthy way that consciousness regards all of reality as “staring at me,” as “judging me” and “making me feel” one way or another. While the word passion might have connotations of an extroverted drive for excitement, its root definition has to do with undergoing something, being “done to,” and suffering as a patient who is passive (“hold still!”) under treatment.

The Age of Reason

After 25 and until we’re about 60 years old spirituality progresses through the Age of Reason. This is typically when we are finishing our qualifications for a career and starting a serious job, finding a life partner and managing a family. By design, it is the time of Conquest and Settlement, when we take creative authority in making meaning, clarify a life purpose for ourselves, and expand our horizon of influence.

Faith and Passion continue to give us grounding and make life interesting, but it becomes increasingly important that our place in the greater scheme of things is relevant and contributes value to the system(s) in which we belong. This is the time in our development when, in the interest of intellectual integrity and rational meaning, many of us step out of organized religion to work out for ourselves a personal philosophy of life.

Religions don’t help when they intimidate us and condemn our quest for relevance as jeopardizing our place in the community or, worse still, in heaven after we die.

But the logical coherence, theoretical integrity, and practical application of meaning is not at all the acid or opposite of a passionate faith – although it does have exactly this effect on a belief system (orthodoxy) based in outdated models of reality and antiquated moral standards. Any belief system that is not rational, reality-oriented, and relevant to our times should either be reinterpreted, remodeled, or set aside.

The Age of Wisdom

There comes a time, however, when our most cherished constructs of identity and meaning need to open, like parting veils, to the present mystery of reality. In other posts I have characterized this threshold between the Age of Reason and the Age of Wisdom as bringing about an Apocalypse – a collapse of our world, a burning away of the canopy we had erected over ourselves for security, orientation, and significance.

The timing of our disillusionment with the years when we are starting to disengage from the consensus trance of school, career, parenting, and managing a household is probably no accident. Just as the carousel is winding down, our inner spirit is ready to drop out.

By ‘dropping out’ I really mean dropping in – out of the illusion of our separate existence and deeper into the present mystery of reality, into the Real Presence of mystery. Wisdom is not a function of accumulating knowledge, but is rather the breakthrough realization that nothing is separate from everything else, that All is One, and that We’re All in This Together. Oneness is not a matter of intellectually comprehending the totality of all facts, but of intuitively understanding that facts and thoughts, self and universe, the grounding mystery within us and the turning mystery all around us, are one reality.

What we do to the Whole, we do to ourselves. What we do to our neighbor, we do to ourselves. We are not separate from the rest. We are one.

Welcome to the Age of Wisdom.

 

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What’s Holding You Back?

security_self-esteem_fulfillmentIn recent decades there has been a great deal of emphasis placed on the importance of self-esteem. Our children will grow into unhappy adults unless we can build up their sense of specialness and unique importance. Young people should believe in themselves, that anything is possible, and that nobody has a right to get in their way. What this self-esteem campaign has produced is a generation of entitled and self-absorbed consumers. Whining, deserving, litigious little brats.

Okay, not all young people are this way, and it’s not just young people who are stuck on themselves. To some degree I am stuck as well, and so are you.

What might be an unimpeded path to the actualization of our true potential as human beings becomes instead an obstacle course where our time and energy are tied up with something much smaller, and much, much less important. As with all living things that develop according to a genetic ideal encoded in their DNA, human beings are destined to grow into maturity and express the essential nature of our species.

This developmental achievement is what I call fulfillment, which is not exactly the same as happiness or positive self-esteem, although these are highly correlated. When our progress to maturity is frustrated – blocked, undermined, or snagged – a fixation on being happy (or less unhappy) and admired (or at least respected) can drive us deeper into suffering. Critics of the term fulfillment tend to confuse it with a self-focused aim in life where the only outcome that matters is personal pleasure, success, and glory. But that’s not how I’m using it.

Again, our fulfillment as human beings is what comes about when our individual talents, creative intelligence, and deeper potential are actualized – discovered, expressed, and allowed to flourish.

To understand why so many of us don’t make it there, and what might be personally holding us back, we need to move our attention to where it all starts. At the other end of this developmental and evolutionary time-line is our primal need to know that reality is provident. This knowledge is not a conceptual understanding but instead plants itself in the basic workings of our nervous system.

From even before we were born, our brain and nervous system were picking up critical information from the environment and matching these with our body’s internal state. Survival was the primary concern, which meant that our baseline internal state needed to match those conditions so as to optimize our chances to live.

An impoverished, unstable, or hostile environment triggered our nervous system to assume a more vigilant baseline state, which turned up our sensitivity and decreased our reaction time to any sign of threat or danger. For some of us, this sensitivity was set so high as to keep us in a chronic state of anxiety. Most of us, however, were fortunate enough to have gotten what we needed not only to survive but to be fairly healthy and well-adjusted. But none of us came through the gauntlet of those prenatal, neonatal, and early childhood stages of life without some insecurity – not one of us.

It was this universal human anxiety that motivated our attachment: first to mother and other caregivers, then to pacifiers and favorite toys; later to friends, romantic interests, material possessions and titles of social influence. 

These attachments served to calm us down by giving us something to cling to, and we identified with them so closely that they became part of who we are. As we grew older, we simply ‘traded up’ from infantile attachments to juvenile attachments to adolescent attachments to adult attachments, but their value as anchors of security and extensions of our identity remained functionally unchanged.

The process of ego development, then, is deeply entangled with this dynamic of insecurity pacified by attachment, and the gradual construction of identity through our identification with whatever helps us feel better about ourselves. The self-esteem movement arose at a time when cultural change and uncertainty compelled many parents, teachers, coaches, and therapists to pacify us with whatever toys, accommodations, trophies, or pharmaceuticals we needed. We were the center of their attention, the consumer of all their best efforts.

We didn’t mind at all having these treasures laid at our feet, and it wasn’t long before we came to feel that we deserved it – and more!

As I said, attachment is inherent to the process of identity-formation. All of us have some insecurity over whether reality is sufficient to our needs. Is there enough of this? Will there be enough of that? Am I good enough to be loved? Will you leave me if I’m not enough for you? What if this new partner isn’t a perfect match, the next prize is less satisfying, or your promise to me doesn’t come true?

Our obsession with security, self-esteem, and looking for happiness in something, someone, or somewhere else, has us trapped in the rocks of our own altar. Each stone in our altar is an attachment we feel we can’t live without. Without it we wouldn’t be who we are. Worse yet, without this or that attachment in the construct of our identity we would succumb to meaninglessness and anxiety.

Because identity is the product of identifying with something or someone else, and because the ego looking out from this unique composition of attachments is so idolized in society and popular religion, we are entombed inside the altar of self-esteem.

Ego is everything. Or at least it’s the only thing that really matters.

Breaking free is a matter of getting over ourselves, finally realizing that our identity is nothing more than a confabulation of attachments and the outlook on reality we have from here. Everything is reduced to the frame of our convictions, filtered according to the prejudices and ambitions that define us. Once we see that, the moment when our disillusionment really sets in, is the breaking of a spell, the apocalyptic end of our world as we knew it.

Inevitably we find ourselves on the near edge of a depression, a deep hole that threatens to pull us in. If we should struggle to throw the covers back over our head and return to the trance of who we were, we likely will fall into profound anhedonia – the inability to find any pleasure, happiness, or meaning in life. We are hopeless, and helpless to do anything about it.

Wait! Maybe ______ can save me. I deserve to be saved, don’t I?

The spiritual wisdom teachings across higher cultures invite us to take a second look at this dreaded depression, whereupon we will notice that it is actually filled with water. We don’t have to fall helplessly to the bottom of a hole, for this water will bear us up and deliver us to the far shore. All we need to do is let go of who we think we are, release all attachments, and simply trust the process – or as we say, go with the flow.

In that instant we will be on the farther shore, now the starting point of a new beginning – apocalypse, resurrection, and genesis all in one.

Finally free of attachments, our relationships can become healthy; or maybe we accept the fact that we need to leave some of them behind. We take creative authority and start making choices with a much bigger picture in mind. We become more fully human as we relax into being. The deeper truth of what we are comes through, and we live it out with honesty, courage, and loving-kindness.

“The glory of God,” wrote Irenaeus, “is a human being, fully alive.”

 
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Posted by on January 21, 2017 in The Creative Life

 

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One Life

ego-estrangementEach of us lives inside a box where things make sense, we feel we belong, and the meaning of life is managed. We got here through a long process of socialization as our tribe shaped us into a proper member. Our identity may seem more substantial than that, but actually who I am and who you are is a social construction that has absolutely no validity outside our box. Identity and membership always go together.

Our experience inside the box has both an objective dimension, referred to as our world, and a subjective dimension, affectionately known as our self. Each of us has a self and a world, and our separate worlds periodically click together and overlap in places where our perspectives on reality are in agreement. We also disagree at times, and our disagreements can turn into conflicts – even violent conflicts as we strive to keep our different worlds intact. If my world should lose its credibility, my self is also in jeopardy since each is implied in the other.

Self is my centered experience of having an identity. Everything that is unique to who I am – my fantasies, insecurities, and ambitions; my personal myth (i.e., the story of who I am), secret aspirations, and the records I keep on those who owe me something or deserve a favor – is kept in this inner room of mirrors.

Objectively my world is not boundless, for that would imply it has no closure, and meaning requires closure. Meaning is contained and defined inside a world horizon, and anything beyond my horizon of meaning is meaningless – at least to me, and I’m the only one that really matters. (Of course you do, too, inside your world.)

Try to imagine your box, my box, and the almost countless number of other boxes that comprise the mosaic of culture: each of us trying desperately to defend our ‘truth space’ as we stay connected to (or try to avoid) the others. There’s no denying that we need each other, and that the great project of human culture somehow depends on our ability to get along, but managing the meaning of life is demanding work!

If we were fortunate enough to grow up in a supportive family where we could develop our talents and potential and were positively assisted toward the achievement of ego strength, then the transpersonal experiences of communion (an inward mystical path to the grounding mystery) and community (an outward ethical path to the turning mystery) opened us to present reality outside our box. Such experiences are not about enlarging our box or magnifying the meaning of life, but instead they engage us with a present mystery that is perfectly meaningless (or indescribably perfect). It very simply is.

It’s not about “my” security, identity, or significance at this point. Whether it comes to us as a rational observation or a mystical intuition, we are spontaneously aware that All is One; or as an ethical realization, that We’re All in This Together. I am grounded in being itself, a manifestation of the provident universe, and a participant in the higher wholeness of all things. Healthy religion has the purpose of bringing us to this position of centered strength (or personal integrity) so that we can drop inwardly or leap outwardly into the One Life.

I have to insert that qualifier “healthy” in acknowledgement of the fact that religion can also interfere with our progress to the transpersonal mystery of holy oneness. This happens when religion gets hijacked by leaders and other influencers who have failed to progress in their own psychospiritual development. Their insecurities, attachments, ambitions, and convictions have them locked inside a box that, for them, is the way – the one and only way of salvation. Yet it’s not a way at all, but a cul-de-sac, a spiritual death trap, a closed and rigid box.

When religion ordains and institutionalizes the arrested development of such individuals, eventually the orthodox portrait of deity gets twisted and corrupted into a projection of their neurotic personalities. Others under their leadership and influence contract this same sickness, and the entire company can spin into dogmatism, bigotry, violent aggression, or even suicide.

If this sounds like a description of the way things are in the Big Box of our global situation, then we have some insight both into how we got here and where the path of liberation leads. You should know, also, that there are many thousands of others who are presently waking up to the One Life all around our planet, and their percentage of the human population is steadily growing. Perhaps you and I can be instrumental in accelerating the process of awakening, by understanding its unfolding in ourselves and serving its advent in others around us. So let’s dig a little deeper into the current pathology, and then remind ourselves of the way out.

Paul Tillich was one of the most important Christian theologians of the twentieth century, and his one-word assessment of our human condition (in this stuck, sick, and fallen sense) was that we are estranged from ultimate reality, which he named being-itself or the ground of being. Estrangement is defined as the state of being removed or kept at a distance, as in the case where an individual is estranged from his or her family. Along with this separation, then, are attitudes and feelings of distrust, condemnation, shame, and hostility.

Tillich wasn’t implying that human beings are condemned by a god, but that our ‘fall’ into a separate ego has infected our general outlook on reality as something set apart and over-against us, menacing and unfriendly.

This anxious outlook on reality can take hold of a religion, as I mentioned above, but religion isn’t its only victim. Other cultural institutions, most crucially the family where the shaping of our personal identity begins, are also taken over. Whereas the gradual differentiation of a separate identity would normally lead to a stable, balanced, and unified personality under the executive management of a healthy ego, when this process isn’t conducted by a caring and supportive community, our insecurity overwhelms us and we shrink our box to stay safe and in control.

In my diagram above, estrangement is connected with two other terms which correspond to the self and world dimensions of personal identity. The fallen condition of estrangement (pathologically separate from reality) is felt internally as emptiness. Synonyms might be discontent, insatiable craving, and the belief that we are deficient or profoundly defective. Externally we are confronted by absurdity, by the nature of reality as ‘absolutely mute’ – indifferent to our needs, unresponsive, cold and uncaring. Tillich believed that the modern era could be characterized as suffering from a spiritual malady of meaninglessness (as earlier eras had struggled with guilt or death).

The condition of estrangement, then, signals our abrupt removal from unity consciousness – from both the grounding mystery within (instead, we are empty inside) and the turning mystery beyond (instead, the cosmos is absurd). This is when we are especially susceptible to religions that promise to save us from this world and reward us with life everlasting.

Where is our true liberation, then? Not in an other-worldly paradise of some kind – although even in this mythological image there is a kernel of insight, since what we seek is engagement with the present mystery of reality, which awaits us outside our box and on the other side of meaning.

 

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Staying Safe, Playing Small

map-of-egoOne of the odd and wonderful things about us humans is how an extended period of juvenile dependency, which makes us impressionable to social shaping like no other species, also leaves us exposed and vulnerable to all kinds of social abuse. What could open the path for creative evolution and human progress often ends up shutting us down inside neurotic hangups and rigid convictions. Odd and wonderful, but tragic as well.

My diagram is fairly complex, but hopefully not overly complicated. Let’s take a tour by starting with that smaller break-out frame to the bottom-right. Since we were very young, each of us has been on a vigilant quest for three things: security, attachment, and meaning. I reversed their order from how they are presented in the break-out frame to acknowledge their developmental sequence in our early formation.

Our deepest and most pressing concern is for an assurance that reality is provident, that what we need to feel safe, included, and nourished is actually there for us when we need it. If it is, then our sense of security functions to open us further to reality. But if we don’t feel secure, our generalized anxiety motivates us to compensate somehow for the missing assurance, which we engineer by attaching ourselves to others with the demand that they keep us safe and satisfied.

I’m using the term attachment in a way more consistent with the Buddhist notion than how it’s used in Western developmental psychology, where it commonly refers to the close and intimate bond between infant and caregiver. But let’s keep both definitions together as representing a deep paradox we have all experienced time and again: our closest relationships are often ‘the ties that bind’ us and prevent our necessary freedom and growth.

To the degree that attachments compensate for a deeper insecurity – which they are incapable of resolving, by the way – the meaning that we construct around ourselves and those we depend on to manage our anxiety tends to be small, rigid, and closed. It’s small because we can’t risk extending our horizon beyond what we can see and control. Our meaning is rigid in that it lacks flexibility and real-time relevance. And it is closed, which is to say that our mental box excludes discrepant information and alternative views, as it inhibits healthy doubt and intellectual curiosity.

Each of us, then, lives inside a narrative construction called a world, and our world both reflects and addresses our historical quest for security, attachment, and meaning. Whether our quest went well or badly in childhood, even now as adults we inhabit a world built on those early emotional codes. Inside our world is where we came to a sense of ourselves as somebody special, with an identity of our own. Despite having reached physical maturity as an adult, this deeper and more primitive part of our personality – what is named our ‘inner child’ – still comes out and takes over whenever we get poked, hooked, or stressed.

Let’s move from the break-out frame to the center of my diagram, where a larger representation of that same box is displayed. At the top and bottom of the world frame are two important insights to keep in mind. First, every world is an exercise in make-believe. (I put the word “make” in parentheses to indicate our widespread unwillingness to admit that we are doing it.) In another post I defined belief as pretending to know something and then forgetting that we’re pretending.

In other words, we act ‘as if’ our judgments about reality are straightforward descriptions of the way it really is, when there is always an element of our need or wish that it be that way.

It’s easy to forget that reality is not made up of words, or that our words – however connected and stretched into broad fabrics of meaning – are not the reality we presume to define. Reality itself, or what I call the present mystery of reality, is just that, something that eludes our mind and its dragnet of language. Of course, so far as we have closed ourselves up inside a small, rigid, and closed frame of meaning (or world), this realization will be vigorously resisted. If meaning is relative and our world is make-believe, then perhaps our identity is a fantasy as well!

Hang on to that thought.

Those who share our world – or, more accurately, whose constructions of meaning significantly overlap and fuse with our own – are just as committed to the conviction of its truth. We are exactly the somebody special we believe we are, and each of us has our place and plays our role in the web of social interactions that contains and validates our identity. Every scenario is a role-play, every player has a role, and each role comes with a script that seems to drive our behavior without us even thinking about it.

And that’s precisely the point: this thoughtless and scripted performance of social role-plays is what keeps our world turning, as it keeps us under its spell.

Welcome to the consensus trance. The word ‘trance’ is in parentheses because no one wants to admit that much of our life in society (and even in privacy) is lived in a state of robotic stupor, enacting programs that have been installed in our brains.

Moving our attention to the center of the frame we find ego, that separate center of personal identity who’s the star of our show. One aspect of personal identity faces the other – other egos, objects, and even the whole shebang of what’s going on (so-called ‘objective reality’). Particularly in our social interactions – which, we must keep in mind, are role-plays in make-believe – ego takes on what we might call ‘modal identities’, referring to who I am in this or that social context. The Latin word persona (“to speak through”) describes the mask a stage actor would wear in personifying a character in a play, usually equipped with a small fluted mouthpiece to amplify volume and aid in voice projection.

A persona might also be thought of as a kind of socially approved deception. As long as we perform our roles according to script and in conformity with the consensus trance, we can lead others to believe that we are the roles we play. Because others who share our world are already susceptible to being duped in this socially acceptable way, we sometimes take advantage of the opportunity by leading them to believe something about us that is neither honest nor true. (As we are not typically eager to confess this, I’ve put the word ‘deceive’ in parentheses.)

While our ego’s persona (one of many) displays and projects only what we want others to know about us, there is a corresponding but opposite aspect that stays out of view – or at least we try hard to keep it hidden. This is what Carl Jung named our shadow, and its dark shade covers not only the things we don’t want others to see, but also things about ourselves we have neglected or ignored. In addition to those inclinations and tendencies in ourselves that had to be pushed down and out of sight (i.e., repressed) so we could be accepted and included – and which, as Jung insisted, are frequently projected onto others who then serve as our enemies and scapegoats – there are deeper treasures like creative intelligence, artistic talents, and dormant potential that go undiscovered.

Now it should be obvious that when we are profoundly insecure, co-dependently attached, and held hostage by our convictions, the parts of ourselves we are repressing and the social deception we have to carry on just to stay in control (or so we believe) conspire to cut us off from others and from our true self. You might think that since everyone is playing along, what’s the harm?

As it turns out, the harm of staying safe and playing small is significant indeed. According to the spiritual wisdom traditions, the serenity we’re seeking as human beings, and which conventionally gets confused with the security we can’t get enough of, is only accessible by a descending path of surrender through the self. The grounding mystery is only found within, as we are able to release our need to be somebody special and simply relax into anonymous being.

And the harmony we long for, which gets confused with a quality of attachment that is not even possible, calls us to transcend the demand that others play to our script and take the ascending path to genuine communion instead. What I like to call the turning mystery of unity is beautifully exemplified in the nature of our universe (“turning as one”), but it can be found wherever individual egos can get over themselves and join in togetherness.

If we can’t – or won’t – surrender inwardly to the grounding mystery and transcend outwardly to the turning mystery, the consequence is that we end up sacrificing fulfillment on the altar of security; we forfeit community for the sake of our attachments; and we come to despair inside a world that is far too small for our spirit.

 

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The Universe as Your Self

self

A coworker recently confessed to a change of mind on the question of whether people are fundamentally generous or selfish. The election of a new US president who is an outspoken advocate of capitalism, and equally outspoken with his opinions against certain demographics and protecting the biosphere, has made her wonder if maybe the darker side of people now coming out is closer to the core of human nature than a consequence of our conditioning. She has held a brighter view on the topic, but perhaps that was naive.

As existence in the global context of international affairs and climate change becomes less secure, our tendency is to pull in the horizon of what contains our centered experience of self. When we were newborns there was no horizon, no outer limit and containing boundary, but neither did we occupy a centered sense of self. The ensuing social construction project of identity that was managed and supervised by our tribe effectively pushed us into our center and set the horizon wherein our identity would have value and clout.

Essentially identity is a function of identifying-with, and our handlers (parents, teachers, and other taller powers) shaped us with both good counsel and moral prejudices as we linked our identity outward. Depending on our actual conditions of life, along with this mixture of wisdom and bigotry, we established our sense of self and set out to make our way in the world.

In reflecting on my friend’s ethical conundrum – whether human beings deepest down are generous or selfish (in classical terms, good or evil) – it strikes me as one important place where spirituality comes into play. By that I am not referring to whether or not one is religious in the conventional sense, by belonging to a faith tradition or believing in god. As I use it, spirituality names a more or less disciplined way of being where certain practices and habits nurture a deep sense of one’s grounding mystery, serving to inspire an individual response (and responsibility) to the higher wholeness (or community) of life.

When we are centered in the grounding mystery – my name for that gracious uplift of existence in the present moment sensed in the provident support of each breath – our horizon of identity expands and we realize that we belong to a much larger experience. Even more than belonging to it, we are manifestations of it.

We experience this expansion of self to the degree that we are able (and willing) to drop the smaller identity contracts defining our personal ego. If we happen to be neurotically insecure, defensive, ambitious, and caught in our convictions, the challenge of letting go of this self and dropping into a larger experience of reality will be too much. As Jesus said to a rich young man who almost got it, “You are not far from the kingdom of God.”

This experience of liberation is not something we can render adequately into words, which is why the mystical traditions that cultivate it prefer to keep silent on the matter. (Both ‘mystery’ and ‘mystical’ are derived from the Greek root muein, meaning ‘to close’ the mouth in speechless wonder.) But we can come at it conceptually with a contemplative tool something like my diagram above. Let’s give it a try.

You, an individual and separate center of personal identity (ego), are there at the top. Congratulations. At this level you stand alone, unique with your personality, autobiography, attachments, and special circumstances of life. As we step down a level, you become aware of belonging to a class of others similar to you. Maybe this is your family or gang of familiars who share your skin color, ethnicity, economic status, moral values, or whatever. The point is, even though there are more of you, your personal identity remains fairly provincial and small.

Of course, beyond the field of local attachments, common beliefs, and shared lifestyle there are many others – and many different types of others. In my diagram the different colors of human form represent the remarkable diversity of humankind: living in different places, different cultures, and carrying on in very different ways. But they are all human, which means that if you cared to, you could allow your horizon of identity expand so as to include everyone else, regardless of what makes them different from you.

‘Human’ rather than some set of subcategories has become the horizon of your self-identity. Now “love your neighbor as yourself” makes better sense as “love your neighbor as your self.”

But what if we didn’t stop at the horizon of our human species, however much larger that boundary of inclusion is than the contracted ego? The next step downward in my diagram holds an image of Earth, representing the riot of life in all its variety on our planet. We need to remember that humans weren’t dropped onto the earth from outside; instead we emerged from the earth as one strand in its evolution of life. In a very direct and concrete way – that is, not merely metaphorical – humankind is an expression of Earth energy, a product of its planetary process, a manifestation and latter-day articulation of ‘geo-intelligence’.

Engaging our grounding mystery at deeper and more elementary levels, we begin to realize that being human doesn’t separate us from the community of life on our planet, which necessarily includes the animal, vegetal, fungal, microbial, and inorganic substrates. Our new ethical mandate now becomes, “Love the earth as your self.” Considerations of our human future must take the planet into account, along with the countless species that are also expressions and contributing members of its biosphere.

In the words of Chief Seathl (or Seattle), “This we know: the earth does not belong to man, man belongs to the earth. All things are connected like the blood that unites us all. Man did not weave the web of life, he is merely a strand in it. Whatever he does to the web, he does to himself.”

Why stop there? Earth, too, is a product of a 14-billion-year process called the universe – the single (uni) turning (verse) mystery of all things. So if the earth formed inside this universal process; and if life emerged out of the earth; and if humans evolved within the streaming adventure of life on our planet; and, last but by all means not least, you came to consciousness as a unique human individual, then the horizon of your centered experience of self includes it all!

You are the universe – again, not the contracted personal ego caught in its delusion of separateness, but your deeply centered experience of self. So, love the universe as your self.

 

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The End of Religion

Ego StagesIn my efforts to define what I mean by ‘post-theism’ (as distinct from other uses of the term you might find out there), it’s been critically important not to confuse it with straight-up atheism on one side, or on the other with clever spins on the ‘post-‘ idea that contemporary Christian theism is attaching to the ’emerging church’ movement (for example). My construction is intended to name a stage of religion that comes decisively after theism, as a transformation beyond it that holds the promise of facilitating human spiritual evolution to the next level, without getting hung up in debates over the existence of god.

This type of post-theism acknowledges god as a construct of the mythopoetic imagination, not as a literal being but rather the principal figure in sacred stories – more properly, then, as a literary being. Our representations of god serve the purpose of orienting us in an intelligible universe (regarded as the creation of god), inspiring us to worthy aims (identified with the will of god), and guiding our ethical development as persons into virtues of community life (glorified in the character of god). The ultimate aim, ethically speaking, is for the devotee to so consciously internalize and intentionally express the virtues of god’s character that the need for an objective ideal is permanently transcended. Human evolution continues from that point, on the other side (after: post) of god.

It helps considerably if we don’t treat theism as one thing, as a singular religious phenomenon which must either be accepted or rejected en bloc. Its development out of primitive animism arches over many millenniums, and its career has been one of steady progress (with frequent setbacks) into a spirituality and way of life more mystically grounded, ethically responsible, and globally connected than before. These very developments now threaten the more tribal forms of theism which are losing relevance faster than ever despite their appeal to insecure and extremist types. In this post I offer a lens for understanding theism in its development, tracking its ‘leading indicator’ in ego’s rise to maturity – and beyond.

The major phases of theism correlate to the career of personal identity (ego) in the human beings responsible for it as a worldview and way of life. (We still need to be reminded of the fact that religions are human inventions created for the purpose of linking concerns of daily life back to the present mystery of reality, represented and personified in the construct of deity.) We can conveniently analyze ego’s career into an early, middle, and late phase, where personal maturity in a stable, balanced, and unified self (the markers of ego strength) is the aim. My theory simply regards these distinct phases as stages, in the sense of platforms that provide the developing ego identity with shifting orientations in and perspectives on reality.

As a constructivist it should be clear by now that I see personal self-conscious identity (ego) as something that is not essential to our nature as human beings, which is to say that it is not in our given nature as products of evolution. Instead, it is socially constructed in the cultural workspace of our tribes. The taller powers (our parents, other adults and older peers) shape us into who we are, as a central node in the complex role-play of tribal life. We then perform our various roles according to the rules, values, and expectations (i.e., the morality) of the social groups in which we have an identity.

In the diagram above, this construction of ego identity (color-coded orange) is tracked in its slow progress through the essential aspects of our nature, body (coded black) and soul (purple). Depending on where we take our perspective in ego’s development, the relationship of these two aspects to each other is differently construed – in terms of ‘opposition’, ‘reconciliation’, or ‘communion’. These terms are thus offered as key concepts in our understanding of ego’s development, as well as that of theistic religion.

In the opposition phase, our separate center of personal identity (ego) is not very well defined. The very imposition of ego, however, causes a split in consciousness where an inner subjective realm is gradually divided from an outer objective realm, or ‘soul’ from ‘body’. Whereas soul and body in our essential nature are simply the introverted (intuitive-spiritual) and extroverted (sensory-physical) aspects of an evolved consciousness, our executive center of personal identity throws them into opposition. Now ‘I’ (ego) have a soul and a body, and the challenge becomes one of constructing a meaningful relationship between them.

This is where we find all those wonderfully complicated and emotionally charged stories (myths) about the separation of matter from spirit, of body and soul, giving account of how we happened into this conflicted state in which we presently find ourselves. It might get worked out into a fabulous mythology that puts god in opposition to the world as a bodiless and transcendent entity existing apart from our fallen carnal nature. Elaborate rituals must be invented, and then spun back to the people as revelations, that can provide a necessary atonement for resolving the negative conditions of our ignorance, guilt, and selfishness.

As personal identity continues to develop, these opposing forces of body and soul are gradually reconciled – brought together in a healthier marriage rather than striving in conflict. While traditionally interpreted in light of the older orthodoxy of opposition, Paul’s reflections on the person of Christ as one in whom ‘god was reconciling the world to himself’ (2 Corinthians 5:19) – that is to say, as one in whom body and soul were fully united in his essential nature – might be seen as evidence of this shift in perspective where ego (the Christ ideal) has progressed beyond a body-soul opposition and more into its own stable center of identity. At any rate, there is no doubt that Paul helped to move theism past the opposition of Two (god and humanity) and toward a synthesis into One (a deified humanity or incarnate deity).

As an aside I should note that Christian orthodoxy for the most part has ignored, and perhaps even willfully rejected, a theism of reconciliation for a reinstatement of the older theism based in opposition. Jesus came to be regarded not as the ‘New Man’, in line with Paul’s meditations, but as the key player in a transaction of salvation whereby our guilt was paid off and god’s wrath against sin was appeased. Even though humanity’s criminal record was expunged, god and the world remain essentially separate from each other.

This derailment of Christian orthodoxy from the intended path of theism’s evolution has, I am arguing, prevented the religion from progressing into its post-theistic phase. Despite the efforts of Jesus, and Paul after him, to move theism past the oppositions of god-versus-world, soul-versus-body, self-versus-other, us-versus-them, into a new paradigm where such divisions are transcended and made whole, Christian churches today remain locked in a pathological dualism. But we still need to consider what a full embrace of its post-theistic destiny would look like.

In my diagram, the distinct and separate ego has reached the point in its development where ‘me and mine’ no longer limit a fuller vision of reality. While a sense of oneself as a person continues to be in the picture, the sharp division of body (black) and soul (purple) gives way to a blended continuum of animal and spiritual life. We are ‘spiritual animals’ after all, and now our awareness and agency as persons can move us into a new but still self-conscious mode of being. My name for this mode of being is communion, literally ‘together as one’. There is no god on one side and the world on another. No souls separate from bodies awaiting deliverance to a postmortem paradise. No ‘us’ on one side and ‘them’ on the other.

We are all one together. Nothing, really, is separate from the rest. The realization of this oneness, however, depends on our ability to appreciate ourselves (and all things) as manifestations of the same mystery. Such a profound appreciation – Jesus and other luminaries called it love – will fundamentally change how we live.

 

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