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Tag Archives: sentience

The Wheel of Fortune

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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Stepping Back For the Big Picture

beyond-egoFrom time to time it’s important to take a step back from the detail work of theory-building in order to catch hold of the big picture of what you’re doing. I’ve offered up some wide-ranging ideas on such topics as consciousness, spirituality, post-theism, and human self-actualization, and now I’ll try to bring together the major sight lines of a larger vision.

Backing up conceptually as far as we can brings us to the origins of our present universe. Contemporary cosmology (study of the cosmos) is coming ever closer to a grand unified theory (GUT) that can account for the flaring-forth of energy into the most basic constituents of matter – in an event (or ‘singularity’) popularly known as the Big Bang. Since the fabric of space-time is thought to have emerged at this point, there is no way for scientists to determine when (i.e., at what moment in the past) this occurred, but they have calculated the age of our universe to be somewhere around 14 billion years old.

In my diagram I have represented this primordial transformation of energy crystallizing into the subatomic latticework of matter as the elementary stage of the universal process (or ‘universe’ for short). As I will continue to use this convention of stages, it’s important to understand that I don’t regard a stage as merely a formative period in the historical past that has been left behind. In addition to thinking of it as a previous era in the course of change, I’m using ‘stage’ in its spatial connotation as well, as a supporting platform for ongoing progress. In other words – and this should not come as a surprise – the elementary stage in the rise of our present universe is still very active, providing the energetic and material support to what we’ll look at next.

Stage 2 of the process (comprised of levels 3 and 4) is named the evolutionary stage, since this is when (and where) life first emerges. Technically speaking, the term ‘evolution’ should be reserved for the adventure of life (on our planet and possibly elsewhere) and not for the quantum dynamics at work in the energetic transformations of matter. Life introduces something unique and unprecedented in the way it ‘rolls out’ (or evolves) into more adaptive and complex organisms over time. Organic names the basic life-force, while sentient is how the evolution of life has gradually produced organisms that are more aware, responsive, and engaged with their environment.

At Stage 3 is where a uniquely human form of consciousness makes its appearance. Ego is Latin for ‘I’, referring to that separate center of personal identity which is both a construct of social engineering and the agent of social development. Our animal nature as human beings tracks downward into the instincts and urgencies of survival, while ego ‘sets the stage’ for a transpersonal breakthrough to spirituality and higher wisdom.

A critical condition of this breakthrough experience is provided in the developmental achievement of ego strength, evident in a personality that is stable, balanced, and unified. This threshold (at level 5, egoic) is where a lot of my blog posts focus in, since a lack of ego strength – presenting in a neurotic tangle of insecurity, attachment, and inflexible convictions – is at the root of much of our suffering. I’ve frequently pointed out how some forms of religion, particularly of the theistic type, use this neurotic tangle to promote dogmatism, bigotry, redemptive violence, and otherworldly escapism.

Let’s assume for now that ego strength is achieved. What’s next? The transpersonal level opens in two distinct paths of spirituality, one leading inward to what I call the grounding mystery, and the other outward to the turning mystery. The grounding mystery (or more philosophically, the ground of being) is not something else underneath it all, but the creative source of consciousness within us. In other words, you don’t go looking for it out in the world – or rather, you might try to find it in the world but your quest will come to frustration. This is why the mystical turn utilizes a variety of practices and methods for conducting an inward descent of ego release to the mystery within.

A second transpersonal path takes an ethical turn, beyond ego but this time in the direction of an ascending involvement in ever-larger horizons of participation. In this case, personal identity does not drop away, as on the mystical path, but instead serves our upward leap into genuine community where ego doesn’t dissolve but connects in relationship with others. Historically, the quality of this connection proceeds in correlation with our cultural representations of the divine ideal (summarized in such virtues as creativity, benevolence, equanimity, and wisdom), which it has been the responsibility of organized religion to depict in myth, art, liturgy, and theology. (For the reasons given earlier, this responsibility of religion hasn’t been fully understood or consistently fulfilled.)

As it follows these two distinct transpersonal paths, spirituality advances our quest for a deeper center and a higher purpose. Just as our center in sentience is deeper than our center in personal identity, progress in this direction also opens our ethical considerations to a correspondingly larger horizon – beyond just ‘me and my own’ to all sentient life. The higher purpose in this case is not a set of orders legislated from above (we have already moved into post-theism at this point), but the more far-reaching principles that concern our life together with all living things on this planet. What is our responsibility to the greater community of life?

My general theory regards the cultural stage of human evolution as trending inevitably into transpersonal realms of awareness and action. While still only a relative few have achieved this breakthrough – whether held back by their own neurotic entanglement or by social institutions (e.g., family, class, religion) that are getting in the way – all the signs are indicating a planet-wide spiritual awakening. The counterforces will not likely fade away gently, however, but can be expected to redouble their efforts in holding us captive.

Insecurity, selfishness, hatred, and terror cannot be overcome by violence. We must transcend them, which we do by acknowledging them, understanding them, and then simply letting them go.

 

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