Tag Archives: soul

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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Spirituality Basics 1: The Human Condition

One complaint that can legitimately be leveled against religion is over its tendency to complicate something which is really quite simple. An overlay of codes, rules, values, and beliefs quickly obscures the shining truth at its core. Tragically this accumulation of secondary material can become a religion’s primary concern, where it gets so caught up in its process that it loses sight of its purpose.

How many religions promote themselves as “the only way” when all they end up doing is getting in the way of our genuine liberation and wellbeing?

In this post and the next two I will clarify what I understand to be the basics of spirituality, without the overlays and parochial jargon. My experience and observations bear out that when a religion keeps these basics in view, all that secondary material can serve well to further interpret, amplify, situate, and apply them in a most relevant way. The basics alone are probably insufficient in themselves to provide the kind of practical support and guidance that religion can. But again, without this core in view, a religion turns into a source of spiritual injury, discouragement, and confusion.

The place to begin is always where we are, and the spiritual quest must start by taking into account our human condition.

In the very word religion (from the Latin religare, to reconnect) is a critical clue as to what this condition entails, which might be diagnostically summarized as isolation, alienation, estrangement, or simply separation. The Greek hamartia (off target) and Pali dukka (out of joint), central metaphors of the Christian and Buddhist religions respectively, both use the idea of suffering as the result of losing our center, struggling for balance, and lacking in functional wholeness.

This off-centered condition skews our perspective on reality and compels us to cling to whatever can provide some stability. But of course, such clinging to anything outside ourselves – what the Bible calls idolatry and Buddhism names attachment – only perpetuates and amplifies the fundamental problem, which is that we are still not centered within ourselves. Our condition only worsens the harder we try to fix it.

This desperate anxiety – a potent amalgam of craving and fear – splits our motivation between the desired object (craving) and the possibility of not getting the fix we need (fear).

These dual motives of craving and fear work against each other, as when the fear of failure distracts our focus and interferes with the achievement of our goal. The prefix ambi- in the word ambition identifies this opposition of two competing motives in our pursuit of what we believe will make us happy. Personal ambition, then, refers to the bipolar motivation that oscillates between craving and fear, excited for success but anxious over failure, never fully satisfied because the supposed solution is irrelevant to the real problem.

Rather than wising up to this internal contradiction, however, we invest ourselves in risk protection, giving up some of what we want now for the sake of having enough later. Or we inflate the value of the goal in our mind to justify and compensate for the anxiety that’s ripping up our insides and snapping the stem of life’s meaning.

So far, I have left unmentioned the actor in the middle of this fantastic mess – the “I” behind our cravings and fears, the one who is seeking an external resolution to an internal predicament. The word in Greek is ego, and so we use this term to designate our personal identity, the unique and separate person we regard ourselves as being. From the middle of this experience our identity seems very substantial – indeed (with Descartes) as more real than anything else.

Everything around us changes, but this center of self-consciousness is immutable, enduring, and by virtue of being separate from the body, maybe even immortal.

Despite this feeling of substantiality and permanence, our personal identity is actually a social construction, utterly insubstantial and in constant need of being reminded of who we are by telling ourselves stories. The longest running narrative might simply be called “the story of my life,” and its main plot anchors us in smaller stories about the past as it orients us in other stories about the future.

If we say that the past and the future are not real, we mean that they are not present, which is the only moment when anything can be real. The past is no longer and the future is not yet; both are dependent on the standpoint in time called Now.

“The story of my life” – or our personal myth, where mythos is Greek for the “plot” that provides continuity beneath and throughout the changing scenes of a story – is obviously not the unbroken record of every Now since we were born. Only certain events are included, just the ones that contributed major or minor threads to the narrative tapestry of our personal myth. And for those that are included, factual accuracy is less important than their thematic contribution to our overall sense of identity and meaning.

Interesting stories are about compelling characters, and the construction of identity has been a collective effort of weaving together a confabulated autobiography of “who I am.”

An essential and early part of this collective effort involved gaining some independence for the ego from the urgencies and instincts of the body. An urgency refers to an urge connected with a survival need, such as the urge to eat for the sake of nutrition, or the urge to breathe for the sake of taking in oxygen and expelling carbon dioxide.

There is an immediacy about urgencies that makes them unnegotiable – or at least we can’t put them off for very long. If we should try to hold our breath too long, for instance, the autonomic urgency of breathing will take over, even if the conscious mind that is trying to pull off this stunt has to be put temporarily off-line so the rhythm can be resumed.

The body is possessed of many such urgencies working together in systems, rhythmically and reliably supporting its life as an organism. If an urgency is urgent action around a specific need of the body, then an instinct has to do with compulsive behavior of the body in pursuit of what will satisfy this need. Hunger is the urgency around our need for nutrition, but the coordinated behavior of the body in search of food is driven by instinct. Since instinct represents a higher level of coordination, there are far fewer instincts than urgencies in the body.

Because instincts are responsible for motivating us to behave outwardly, our tribe had a strong interest in shaping and directing our behavior in ways that would complement, or at least not conflict with, the norms of society.

As Freud discovered, the instincts of sex and aggression particularly pose a challenge to this project of managing social order. We needed to learn when and how it was proper to act on these instincts, and when it was necessary to restrain them. However, if the discipline of restraint on aggression was severe enough, or if our tribe coded sexuality with abuse, secrecy, and shame, the construction of our personal identity came at a cost of repressing these instincts – condemning them, denying them, pushing them behind us and into what Jung named our Shadow.

By this gradual but at times traumatic process of socialization, our ego was formed. The more severe the repression, the more pronounced was our separation from the body. If severe and pronounced enough, our sense of self might have completely dissociated from the body, turning it into an enemy of the “good boy” or “nice girl” our tribe demanded that we be. Or maybe we adopted an alter-ego, a split in our personality through which the irrepressible compulsions of the body could still be gratified.

It’s this need for separation that lies at the heart of our human condition. Once the body has been alienated – that is, pushed away as other – our project of personal identity has the one challenge left of breaking free entirely from the body’s mortal coil.

A denial of death thus becomes the driving impetus behind our ambition to gain deliverance and live forever. But let’s not forget about the intrinsic character of ambition, which is that it contains two contrary motives – a craving for something and a fear of not having it. The excessive preoccupation in some religions with the goal of everlasting life without the body inevitably carries within it a pathological denial of death.

My diagram above is meant to be read from left-to-right following the progression of development through the formation of personal identity (ego). Farthest left is the representation of our essential nature as animals (body) with a capacity for contemplation, creativity, self-transcendence, and genuine community (soul). We might be tempted to regard the imposition of ego consciousness and its delusion of separation as something regrettable, and maybe better eliminated.

But the paradox of spirituality is that self-transcendence (literally the expansion of awareness beyond the limits of personal identity) is not possible without a stable ego in place. We must first become somebody before we can get over ourselves.

It’s that question of ego stability that determines whether subsequent development goes in a healthy or pathological direction. We have already described one side of this pathology, in the repression of instinct and ego’s dissociation from the body. This is about the negotiation of our personal identity with respect to the natural inheritance of our animal body. On the other side of this divide is a less ancient but still very old cultural inheritance that carries instructions of its own, which we know as wisdom.

Interestingly, but not surprisingly, this cultural wisdom has much to say about our place in the universe, our connections and responsibilities inside the great Web of Life, the waking potential of the human spirit, and the aim of our existence.

Much of this wisdom is well known: How cultivating inner peace is key for making peace with others. How living for the wellbeing of the greater whole promotes health and happiness for oneself. How opening a larger frame with a longer view on life leads to better choices and fewer frustrations. How letting go of vengeance and practicing kindness instead provides space for damaged relationships to heal and community to arise. How living only for oneself leads to loneliness, hypertension, and an early death.

These are all things we might consider obvious, as they are wisdom principles in the cultural atmosphere of our species and intuitively confirmed in our own quiet reflection.

But we don’t pay attention. Or else we print these wise sayings on wall posters and desktop calendars, but let them remain in perpetual contemplation rather than put them into action. This separation of who we are and how we live our lives from the cultural inheritance of wisdom is what I call ignórance – where the accent identifies a willful disregard rather than a mere naiveté or lack of knowing.

This, too, is a kind of denial; but instead of pushing something (i.e., instinct or mortality) behind us, we simply turn away and act as if that spiritual wisdom doesn’t really matter. Perhaps it is impractical, unrealistic, or intended for someone else. To be honest, we would have to admit that the fulfillment of our personal ambitions requires that we ignore what we deep down know to be true.

By separating ourselves thus from this historical bank of universal truths, we can continue with our pursuit – of what cannot make us happy, healthy, or whole. At least we can do it without guilt or needing to feel responsible for the consequences that fall out from our choices and actions.

There we have the basics of spirituality. Our essential nature as spiritual animals is abrupted by the imposition of a socially constructed personal identity, or ego, whose ambitions (e.g., for success, wealth, fame, supremacy, or immortality) are generated by some combination of repression and ignórance. The repression of animal instinct makes it possible for ego to achieve its delusion of escape and independence. But over time we must construct a number of defenses against the spiritual wisdom that would otherwise challenge our ambition and the stories we are telling ourselves.

When we finally “get it,” when we realize that our personal ambitions cannot be fulfilled and will not resolve our fundamental problem, which is the fact that these ambitions keep us off-center and perpetually discontent, an opportunity presents itself for our genuine liberation and wholeness.

We can at last get over ourselves and reconcile with our essential nature. The delusion of our separate self gradually lightens into a general illusion of separateness, and this veil finally falls away before the revelation that All is One.

Now our human adventure can find its true and higher path.


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The Shining Way

Religion tends to be different from a mere philosophy of life in its claim to offer a way through, out of, or beyond what presently holds us back or stands in the way of our highest fulfillment. In the genuine traditions of spirituality, such a solution avoids the temptation of either an other-worldly escape on the one hand, or on the other a do-it-yourself program where individuals must struggle to make it on their own. It’s not only a perspective on reality that religion provides, then, but a way of salvation – a path in life that leads to and promotes the freedom, happiness, connection and wholeness we seek as human beings.

Our tendency today is to regard the various religions as spiritual retail outlets, each putting its program on offer in competition for the consumer loyalty of shoppers – in recent decades called seekers or the unchurched. As we should expect, each name-brand religion has terms and conditions that are unique to its history and worldview. In addition to its characterization of what we need to get “through, out of, or beyond,” each religion has its own individualized set of symbols, key figures, sources of authority, and moral codes that members are expected to honor.

Muhammad and the Quran are not featured in Christianity, and neither are the teachings of Jesus or Christian atonement theories studied in Buddhist temples. The halacha and mitzvah of Moses are not among the devotional aspirations of a Native American vision quest, nor is zazen practiced in Islam. When we view the religions according to what makes them unique and different from each other, the way of salvation seems like it must be one choice among many.

In face of such confusion, perhaps secular atheism has it right: Do away with religion altogether and the world will be a better place for us all.

If you care to study religion more deeply, however, you will understand that it (in all its healthy varieties) is a sociohistorical expression of something much more profound. Here the terminological distinction between religion and spirituality is helpful, so long as we can resist setting these against each other, as when religion becomes “organized religion” and spirituality gets relegated to one’s individual quest for inner peace or mystical insight.

Religion and spirituality go together – and always have – in the same way as the vital life of a tree goes with the material structure of its roots, trunk, branches and leaves. Our own inner life is always (and only) inner to an outer mortal body. These are not two things that can be separated, but two aspects of one reality distinguished in a fuller understanding.

The questionable doctrine of the immortal soul notwithstanding, this dynamic unity of two aspects (inner essence and outer expression) cannot be divided. Not only do “inner” and “outer” imply each other logically (i.e., in thought), they are inseparably united ontologically (i.e., in being) as well.

It’s not as if the inner life of a tree can exist outside and without the support of its physical system. Nor can the inner life of soul persist absent the body; it is inner only to a whole self, not as one part that can be separated from another part. In the same way, religion without spirituality is dead, but spirituality cannot exist without embodiment in religion. Religion comprises the symbols, stories, beliefs, rituals, and practices that embody the spirituality of individuals in community. Such expressions or outer forms can be highly relevant and effective in what they do, serving to channel the essence or inner life of spirituality into our shared experience.

But these forms can also fall out of alignment and lose relevance, as when the model of reality (cosmology) serving as backdrop to early Christian myths shifted by virtue of scientific discovery from a three-story fixed structure to an outwardly expanding universe. This cosmological shift gradually rendered the sacred stories – of angels descending, a savior ascending, the Holy Spirit descending, the savior descending again, and the company of true believers ascending at last to be with god forever in heaven – literally nonsense. Or at least nonsense if taken literally.

Unfortunately, when religion is sliding into irrelevance, believers, at the admonition of their leaders, can start to insist on the literal reading of sacred stories. If the savior did not literally (that is, factually) go up to heaven and will not literally come back down to earth, and very soon, what becomes of these stories, the canon of scripture, and to the entire tradition of faith? Since a “true story” must be based in fact, and facts are properties of physical reality, then these stories must be literally true or not at all. When this error in narrative interpretation finds a footing in religion, the whole enterprise starts to close in on itself and the lifeline to a deeper spirituality is lost.

If we were to open the religions again to the wellspring of spirituality we would witness a renaissance of creativity, meaning, and joy across the human family. The culturally unique elements would be appreciated as eloquent “styles” in the expression of our inner life as a species, flourishing in fertile niches of geography, history, tradition, and community.

The metaphorical narratives of mythology is where spirituality first breaks the surface into cultural expression. By looking through these narrative expressions, deeper into the unique and culture-specific elements, we can discern what I will call the “Shining Way” of salvation. Again, I’m not using this term salvation as a program of world-escape but instead as a guiding path towards our fulfillment and well-being as individuals, communities, and earthlings. As I’ve tried to unpack the finer details in many other posts of this blog, here we will only take in the big picture and broad strokes of this Shining Way.

We begin life in a state of unconscious oneness, where our individual consciousness is yet undifferentiated from the provident environments of mother’s womb and the family circle. This is the state depicted in myth as a garden paradise, where every requirement of life is spontaneously satisfied and reality is fully sufficient to our needs. Consciousness is completely anchored in the synchronicity of the body’s urgencies and the enveloping rhythms of providence. We call this our ‘first nature’ since it is what ushers us into the animal realm of instinct, survival, and the life-force.

It was out of this unconscious oneness that our individual identity gradually emerged and gained form. What we call our ‘second nature’ consists of the habits – the routines of behavior, feeling, and belief – that our tribe used to shape us into a well-behaved and obedient member of the group. This is a period of growing self-consciousness, of sometimes painful experiences of separation from the earlier state of immersion where we felt enveloped and secure.

In mythology it is that fateful transition away from oneness and into a separate center of personal identity known as ‘the fall’. Paradoxically it is at once both a loss and a gain, a fall out of unconscious oneness and an exciting entrée to a self-conscious existence.

As our second nature, ego ideally develops increasing strength, particularly through the formative years of childhood. Again ideally, we will arrive at a point where our personality is stable (based in a calm and coherent nervous state), balanced (emotionally centered), and unified (managed under an executive sense of who we are) – the key indicators of ego strength.

I have to insert that ominous qualifier ‘ideally’ because ego consciousness doesn’t always advance in the direction of our creative authority as individuals. If our mother’s womb and early family circle were not all that provident – subjecting us to dangerous toxins, stress hormones, abuse or neglect – and because we inevitably make some poor choices of our own, ego can get stuck in a closing spiral of neurotic self-obsession.

As I have explored in other posts, theism is a form of religion that features the super-ego of a patron deity who authorizes a tribe’s moral code and serves as its literary model in the character development of devotees. Theism is a necessary stage in the evolution of religion, just as ego formation is a necessary stage in human development. But just as ego needs to eventually open up to a larger transpersonal mode of consciousness (we’ll get to that in a bit), a healthy theism must also unfold into a larger post-theistic perspective.

Ego and patron deity co-evolve, that is to say, and when ego formation goes awry, theism becomes pathological. Now you have a social system that is both a projection of ego neurosis and a magnifier of it throughout the collective of like-minded believers.

A neurotic ego is deeply insecure, defensive around that insecurity, conceited (“It’s all about me”), and unable to think outside the box of belief (i.e., dogmatic). Not surprisingly, these traits find their counterpart in the portrait of god among pathological forms of theism. Ironically, while these forms of theism tend to glorify separation, aggression, and violence in their concepts of god, on the Shining Way of salvation these are seen as the source of our greatest suffering.

But let’s get back to the good news.

When ego strength has been achieved in our second nature, we are able to surrender our center of identity for a larger and fuller experience of life. In Christian mythology, this release of the personal center is represented in the scene where Jesus surrenders his will to a higher calling and commits his life on the cross into the hands of a compassionate and forgiving god.

NOTE: I’m keeping the action in the present tense because the myth is not primarily an account of the past, but rather an archetypal representation of the Shining Way. As archetype, Jesus in early Christian mythology is not merely a historical individual of long ago, but represents humanity as a whole. He is, as the apostle Paul recognized, the Second Adam or New Man, the turning point into a new age.

When we surrender our center of personal identity, consciousness can expand beyond the small horizon of “me and mine.” What we come to is not a larger sense of ourselves but, as Siddhartha observed, an awareness of ‘no-self’, an experience of consciousness dropping the illusion of separation and ego’s supposed reality. What the neurotic ego would certainly regard and strenuously resist as catastrophic oblivion is experienced instead as boundless presence.

Such insight marks the breakthrough to unity consciousness and is represented in myth as the Buddha’s earth-shaking affirmation under the Bodhi tree, and as the resurrection of Christ from the dead.

According to the Shining Way, liberation from the habits and conditions of our second nature leads us by transcendence to our higher nature. We have progressed in our adventure, then, from a primordial unconscious oneness, through the ordeals and complications of self-consciousness, and with the successful release of attachments we come at last to the conscious wholeness of body and soul, self and other, human and nature.

If we’re going to work this out, we will have to do it together. There is no other way.


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The Pursuit of Immortal Glory

The universe is a great Web of Life. You might argue that because so much of it is uninhabitable (dead rocks and nuclear furnaces) we should keep our discussion on the topic of life focused solely on our home planet. But we must remember that Earth is itself a product of the Universal Process which began some 14 billion years ago, and even if our planet was the only place where life exists across the entire 96 billion-light-year diameter of the observable cosmos, we are logically bound to the conclusion that the universe is alive. And conscious. And holding this thought, right now.

The Web of Life, then, extends out into the cosmic surround, includes the whole earth, the vibrant system of living things called nature, and your body as an organismic member of this system. Your body can’t survive apart from the support of nature, nature can’t continue without the favorable conditions of Earth, the earth wouldn’t exist had not the universal process conspired in the way it did for our planet to get formed and flung around its home star.

You may feel separate and all alone at times, but that’s something else, not your body.

I have placed you in the above diagram, nestled in the Web of Life as an embodied and natural earthling, a child of the cosmos and latter-day descendant of stars. For now we’ll focus on the purple figure outlined in black, ignoring everything behind you and to the right. Black is my color code for your animal nature, which is extroverted in its orientation to the environment (nature, Earth, cosmos) as you reach out for the shelter, resources, and connections you need to live.

Purple represents your inner awareness, oriented inwardly to the grounding mystery of consciousness. Also called the Ground of Being, it is how our provident universe is experienced from within, so to speak, in the uplift of existence. This grounding mystery of being can only be found within as you detach attention from the sensory-physical realm and allow awareness to drop past “mine” (property and attributes), “me” (the felt object of self), and “I” (the center of personal identity), into the deep and timeless present.

Consciousness has no object at this point. Ground is merely a metaphor reflecting the experience of mystery as both source and support of existence in this moment.

This duality of outer and inner orientations of consciousness, one through the body and out to the Web of Life, and the other through the soul and deeper into the Ground of Being, is what constitutes your essential self as a human being. You are a human animal (body) with a capacity for contemplating the inner mystery of being (soul). Because your highly evolved brain and nervous system make this dual orientation possible, you and your species may be the only ones with an ability to contemplate your place in the provident universe.

I should be clear that it’s not entirely by virtue of your advanced nervous system that you are able to break past the boundaries of personal identity for a larger (Web) or deeper (Ground) experience of reality. You need a center of personal identity (color coded orange in my diagram) in place to make such transpersonal experiences even possible. We call them transpersonal precisely because they are about going beyond the personal center of identity and its limited frame of reference. The center is who you think you are, and the frame is a construction of meaning where your identity belongs. It is your world.

Things get interesting at this point, and not just a little complicated, since ego formation is not an instinct-driven process, but instead depends on your tribe. The construction of identity and its frame of reference (world) is accomplished over the first three decades of your life. During that time your tribe is selecting or suppressing temperamental predispositions according to its standards of a ‘good boy’ or ‘nice girl’. As time goes on, the incentives for compliance evolve from candy or spankings, to grades, degrees, bonuses, and promotions. The goal is to shape you into “one of us,” someone who belongs, follows directions, and will do anything for the sake of honor.

Even though your personal identity is a social construction, your tribe still had to work with (and on) an animal nature that really doesn’t care very much about rules and expectations. A strong instinct for self-preservation needed to be reconditioned so that you could learn how to share and make sacrifices. Impulses connected to elimination, aggression, and sexual behavior had to be brought under control and put on a proper schedule. The means for accomplishing all of this is called social conditioning, and the primary psycho-mechanism for its success is the ego.

Somehow your constructed identity needed to be sufficiently separated from the animal urgencies of your body, but without losing the tether to your embodied essential self.

This is where, in the deeper cultural history of our species, religion progressed out of animism and into theism. The higher power of a patron deity not only served to give supernatural sanction to tribal morality, but it functioned also as a literary role-model. I say ‘literary’ because patron deities live only in the storytelling imagination (aka mythology). Every deity is a kind of personality construct, a literary invention and projected ideal reflecting back to the tribe those character traits and virtues which the community aspires to emulate. In exchange for their worship, sacrifice, and obedience, the patron deity bestows favors and rewards (e.g., success in childbirth, bountiful harvests, increases in wealth, and beatitude in the next life).

If we look closely at the patron deities of name-brand religions today, we can identify three qualities common to them all. Underneath and behind the tribe-specific virtues, its devotees honor their deity as immortal, supreme, and absolute. In the pictorial language of myth these translate into a depiction of the deity as separate, above, and outside the ordinary world of everyday concerns.

An even closer look will reveal these qualities as the driving aspirations of ego as well.

In the need to establish a separate center of personal identity, ego must first be differentiated from the body. Because the body is mortal, ego must be – or aspire to become – immortal. Notice that the ego’s status with respect to the body is ‘not’ (im-) mortal, a simple negation without any meaningful content. In addition to being separate from the body, ego takes its position above the body (the literal root meaning of the word ‘supreme’) and manages things from up there. Finally, as a final move of separation, ego begins to regard itself as essentially independent and outside the realm of bodily concerns – just like the deity.

According to my theory of post-theism, the intended outcome of theism is the internalization of the patron deity’s ‘godly virtues’, to the point where its projected ideal is no longer needed. The individual assumes creative authority in his or her life, taking responsibility for modeling the virtues of maturity, ego strength, and community interest. This is especially important to up-and-coming theists (the younger generation), who need taller powers to show them how to be and what to do.

Throughout this very fascinating game we can’t forget your essential self. The construct of identity can now serve in the transpersonal experiences of empathy, communion, and wholeness. If we can survive ego’s pursuit of immortal glory, these are the promise of our human future.


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Freedom to Love

the-perils-of-salvationAs an advocate of post-theism, I am continuously on the lookout for better ways to explain just why it’s so urgent that we let ourselves advance into the liberated life it offers. There are many reasons why we might not take the step, but upon examination none of these reasons are very reasonable. In fact, they turn out to be excuses with catastrophic consequences in store should we persist much longer in our current convictions.

To get our perspective on post-theism, let’s begin with a look at theism – or rather, the form of theism that today is doping true believers with an odd concoction of otherworldly hope, blind faith, dogmatic literalism, and neurotic self-concern. This theism is not like earlier varieties, where a tribal community steeped in tradition and sustained inside a womb of mythology was enabled thereby to orient itself in a cosmos managed by watchful, wise, and benevolent patron deities.

Sacred myths were more than mere stories about the gods, and our modern division of story (as fiction or theory) from a realm of plain objective facts would have made no sense to an ancient whatsoever. This was still the age of the mythopoetic imagination, and our only hope for understanding what our evolving human consciousness was up to back then is by remembering our own early childhood.

Our tales of sprites, evil magicians and fairy godmothers, damsels, princes and adventuring companions were the vibrant strands wherein these imagined beings lived. There was no separate realm of plain objective facts – not yet.

My diagram depicts this playground of myth as that early frontier of ego development where we had to construct a world in which to live. By ‘world’ I don’t mean Reality (or the really real), but rather a narrative construction of identity, security, meaning, and destiny which we in large part borrowed from our tribe, had its complicity in other parts, and designed the rest ourselves. Each loop around ego represents a story-cycle, a narrative strand that tells us who we are.

Some narrative strands carry remembrances of the past (and yes, constructed memories as well). Some strands connect us to other members of our tribe (family, friends, and allies) or to ‘outsiders’ (aliens, strangers, and enemies). Some strands form circuits that arc into the natural environment of our planet and larger cosmos, telling us where we are in the vast whirligig of things.

If ego looks rather like a prisoner inside a spherical cage, then you are seeing a truth unavailable to the captive him- or herself. From inside the cage, these storylines and loops seem to fill and contain reality itself – which is why, for ego, ‘world’ and ‘reality’ are synonyms. Come to think of it, who would dare suggest that meaning has an outer limit? Wouldn’t that make meaning relative, more or less arbitrary, a cognitive pretense, a philosophical improvisation?

Nonsense. Who I am, the meaning of life, my security in this world and my assured destiny in the life to come: these are the only things that matter!

If we rewind the developmental timeline just a bit we will see that this world construction is necessary and not merely an amusing pastime. Ego (from the Latin for “I”) is that separate center of personal identity that every individual must come to possess, a privileged position of self-control, autonomous agency, and psychological stability unique to ourselves (as everyone believes). It is necessary that a fetus separates from the womb at birth, an infant from its mother’s breast at the time of weaning, a toddler from external supports so it can learn to stand, walk, and play on its own.

Eventually, too, an adolescent needs to step away from parental authority and a morality of obedience, so that he can take responsibility for his actions, and she can find the center of her own creative authority. These are the critical passages of life, and they are universal across our species. Earlier theism, still fully immersed in the mythopoetic realm of imagination, story, ritual, and the community of faith, provided the storylines that kept this progress of separation (or more accurately, individuation: coming into one’s own sense of self) from losing anchor in the shared life of the tribe.

Such linking-back of the developing ego to its cultural womb is in our very word ‘religion’, and the personal deities of theism played a key role in both maintaining this tether and inspiring ego’s ongoing development. Increasingly though, the emphasis shifted from obedience to aspiration, from doing what god commands to becoming more like god – independent, self-responsible, generous and forgiving.

A critic of post-theism might object that the human ambition to become (i.e., usurp) god is at the very heart of our damned condition, and that I’m attempting to take us in exactly the wrong direction. Notice, however, that I did not say that we should become god(s), but that the aim of our maturity and fulfillment as individuals is to internalize and live out what we had earlier glorified in our tribe’s representation of god.

But this moment of awakening is also our disillusionment. As storytelling created a world to contain and support our quest for identity (and meaning, etc.), our insight into the truth of all this make-believe amounts to nothing short of an apocalypse. One more theme from Christian mythology, the symbol of resurrection, reveals that this breakdown of meaning is also a breakthrough to something else – not more meaning or even personal immortality, but freedom from fear, a profound inner peace, inexhaustible joy, and a genuine love for life.

But as long as we remain in our spherical prison, all of that is forfeited. And this brings me back to where we started, with the form of theism which today is suffocating the spirituality of honest seekers, closing boundaries and throwing up walls, fostering the fusion of ignorance and conviction, terrorism and complacence, private devotion and social indifference that is pushing our planet off its axis.

So that I can end on a positive note, let’s take a look at where post-theism can take us. Once we have found our center and finally realize that we have been telling ourselves stories all along, we can take creative authority in telling new stories – better stories, perhaps, or at least stories that are more relevant to daily life and our global situation. The key difference lies in our self-awareness as storytellers and New World creators. We can surrender belief, let go of god, get over ourselves, and be fully awake in this present moment.

More than ever before, our moment in history needs us to be fully awake.

We can release our identity to the grounding mystery within, and open our minds in wonder to the turning mystery all around. Then, in the knowledge that nothing is separate from anything else and each belongs to the whole, we will begin to love the universe as our self.


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Creatures and Creators

nature_cultureHuman beings are creatures of nature. Our physiology and complex nervous system are products of the evolution of life on planet Earth, and the roots of our genetic code are entwined with countless other life-forms. Some mythological accounts notwithstanding, our species evolved over many millions of years and we are utterly dependent on the web of life which is our home.

Human beings are also creators of culture. Our advanced brain and nervous system have endowed us with exceptional social, cognitive, and artistic abilities by which we have erected a profoundly complex habitat of meaning – symbols, language, architecture, technology, commerce, and worldviews. Culture wasn’t here before we arrived, but emerged gradually as this creative synergy continued to evolve. As distinct from the web of life mentioned earlier, culture is the web of meaning that we humans spin out of our minds and then take up residence within.

In the long run of our evolution, then, we were first creatures (and still are) and over time became creators. The more invested and involved we became in the production of culture, the more we tended also to lose our sense of membership in, and responsibility to, the natural realm. On the big-picture scale of things, the reality of our living body and its provident environment is the grounding mystery out of which mind has emerged to construct a home and contemplate the turning mystery of the cosmos.

As beings we are expressions of being-itself; as human beings we are privileged to look out on the wonder of existence and participate in the great community of life.

In my diagram, a diagonal arrow ascends from the bottom-left signifying our evolutionary path toward self-actualization, by which I mean the activation-into-maturity of our full capacity as a species. As Alan Watts often said, just as an apple tree “apples,” so our planet (and the universe itself) “peoples.” Each of us is a late-arriving manifestation of the universal process, the cosmos both looking out on its own Great Body and looking into its own Deep Soul through the intelligence that we are.

I have elsewhere associated these two lenses of human intelligence – one looking out and the other looking within – as science and spirituality, respectively. For millenniums they have mutually confirmed our intuition that All is One and that We’re All in This Together.

This, I would say, is the prime discovery of our species, and all of our most important endeavors are in one way or another searching out, pondering on, and celebrating what it means. Instinct keeps us rooted in the life-force, Tradition conserves our identity and way of life, Innovation presses us into new possibilities, and Wisdom invites us to higher wholeness – or, as the times demand, it also warns us against damaging the whole and thereby foreclosing on our future.

The long course of our evolution stretches from survival to well-being, from self-preservation to self-actualization, and our challenge has been to hold these very different value systems in balance.

In my diagram again, “nature” and “culture” are depicted as comprising a color gradient between them. Across my many blog posts and graphics, black represents the animal nature of our body, purple represents the higher self of our soul, and the orange in between them stands for our inner child, ego consciousness, and personal identity – depending on the context of consideration. It is in this ‘orange zone’ that we get hung up, held back, pushed down or pulled apart by the various neuroses of insecurity.

All of the great spiritual teachings share a suspicion against this nervous bundle of personal identity, as somehow the culprit responsible for our chronic suffering, strained relationships, intertribal violence, and life-degrading consumerism.

It is this cult of personal identity, centered around our altar to ego, that gets us so self-involved that we forget our essential nature as fellow creatures (siblings not masters) and world creators (artisans not shoppers). In the effort of managing our insecurity we cling to what (and to whom) we expect will make us feel better, but only really manage to entangle ourselves in these attachments and magnify our misery. For that we take medications, throw ourselves into distractions, or maybe sell our soul to some form of bigoted dogmatism.

What we can’t understand – and likely couldn’t accept even if we did understand – is that ego cannot be liberated. “I” am a prisoner of what defines me, as my identity is inextricably tied to those trappings of tribe, nation, ideology and ambition that make me who I am. In order to advance along the path of self-actualization to fulfillment and genuine well-being, this neurotic little tightwad must completely unwind, dying to its own seed-form (as Jesus taught) or dropping the illusion of its separate self (as the Buddha taught) for the sake of a larger and fuller experience of life.

Oftentimes, even when this shining truth is glimpsed, it has been immediately corrupted into a program for saving the ego rather than moving beyond it.

I don’t mean to suggest that we should aspire to a life without identity, devoid of ego, and utterly detached inside some metaphysical bubble of bliss. That, too, is a gross misunderstanding and corruption of the shining truth, one that often leads into a labyrinth of esoteric nonsense and kitsch religion, lacking all relevance to daily life. To repeat, our challenge is neither to glorify the ego nor to pretend it doesn’t exist, but rather to rise above and move beyond its self-centered vantage on reality; to step through the curtain and rejoin the universe, already 14 billion years underway.

In my diagram are also represented the four strands of our Quadratic Intelligence – visceral (VQ: needs), emotional (EQ: feelings), rational (RQ: thoughts), and spiritual (SQ: intuitions). Even though I don’t focus on them explicitly in this post, they are included to provide some cross-reference for my returning reader. Go here for a deeper dig into Quadratic Intelligence. You can also search “quadratic intelligence” for additional posts on the topic.


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Our Quest for Identity, and What’s Beyond

ego-careerOne of the critical achievements on the long arc to human fulfillment is a capacity for getting over ourselves. Our chronic problems and pathologies are complications of a failure in this regard. We get tangled up, hooked, and held back from our true potential and end up settling for something we aren’t. Instead of focusing on the problem, however, I would rather look more closely at what fulfillment entails.

The exquisite and sought-after experience across the spiritual wisdom traditions of higher culture is a direct realization that All is One, and that, further, the self is not separate from this oneness but belongs to it – or rather, that they are two aspects of the same mystery, contemplating itself. This isn’t merely a conclusion of logical thinking, where ‘all’ is the inclusive class of everything that exists, in which the self is necessarily a member.

What is also called unitive consciousness is not a decision at the end of syllogistic argument, but rather a spontaneous intuition, an ecstasy of awareness in which the deepest center of oneself is known in perfect correlation with the infinite horizon of all things.

Great spiritual lights of our species – again, without deference to culture or religion – have been taken by this mystical realization, and a few of them attempted to communicate the kernel of its insight to their contemporaries. They apprehended the translucent nature of reality where even ordinary things are epiphanies of the Holy One, and their personalities conveyed this self-same light. Witnesses and disciples praised them as unique revelations, glorifying and elevating them to the status of saviors, angels, and gods.

Their message wasn’t from somewhere else, however; not one of them preached an ethic of separation and other-worldly escape. The ‘kingdom of heaven’ in Jesus’ teachings is nowhere but in the very midst of things, at the sacred center of life in this world.

Unitive consciousness does not require the abolition of ego, of the sense each one of us has of our personal identity as an individual. It’s not by an erasure of self that the spontaneous intuition of oneness is gained, but rather by transcending it – affirming it, finding center, and then going beyond our individual self into a deeper and larger experience of wholeness. Again, the genuine mystics have long understood this.

It is the rest of us – insecure and uncertain in our identity, entangled in neurotic attachments and stuck in our convictions – who mistake their message for one of ego annihilation, or, which is merely the opposite side of the same fundamental error, for one of ego salvation and life everlasting.

In my diagram above, the middle segment of an arcing arrow involves the process whereby our essential nature as a human being is socially conditioned to the tribal conspiracy of groupthink, also known as the consensus trance. The natural inclinations and urgencies of our animal body are gradually trained into behaviors that complement rather than disrupt the rhythms of social life. If all goes well, our personal identity (or ego) will carry forward a positive sense of embodiment, of being centered in an organism that itself rides in a stream of primal intelligence we can trust.

If it goes otherwise – and I promised that I wouldn’t focus on the problem, so it only gets a mention for now – ego lacks embodiment and we are dissociated from the body’s natural wisdom. The many symptoms of this dissociation are not appreciated as messages and revelations, but instead are medicated or simply ignored.

The responsibility of the tribe, then, is to shape our identity through the assignment of social roles and then provide us with the necessary recognition that will reflect back to us the person we are. We are validated as an insider, as one who belongs. All the perks of membership are offered to us: security, attachment, and meaning give our life orientation and purpose. And these can be enough to keep us inside, fully identified with our roles and dutifully chasing the awards and promotions that make them worthwhile.

I’ve reflected elsewhere, and many times, on this axis of security, attachment, and meaning in both our fulfillment and pathology as persons. The inherent and inescapable lack of perfect security in life – especially when we are young – motivates our attachment to those who might make up for what’s missing. We can end up locked inside a set of convictions about the way things must be, which allows us to ignore if not outright deny the fact that our shared agreements concerning the meaning of life are also a screen against the present mystery of reality, or the way things really are.

Most of us stay right here, for the rest of our lives. With enough distractions, diversions, and intoxicants – perhaps throwing in the anticipation of another, better life later on, next year or after we die – this daily round at playing the person we’re supposed to be can keep us clinging to the carousel and pretending that all of it really, truly matters. When someone comes along who seems not to take the game as seriously, who seems lighter somehow but still deeply centered in him- or herself, we might look on admiringly, feel threatened by the apparent nonchalance, or else elevate the individual as a glorious exception.

In any case, we misinterpret his or her translucence as a special possession or extraordinary gift. The light, in other words, is degraded into a unique property of the individual which sets him or her apart from the rest of us.

Actually, what we are witnessing is a capacity for transcendence, an ability in that person to go beyond him- or herself for the sake of a deeper and larger experience of life. In our quest for identity, success is measured in ego strength, in our socially supported achievement of a personality that is stable, balanced, and unified under the executive management of a healthy sense of self (ego). Such individuals have it, and this virtue of ego strength allows her to drop the mask for a deeper center of identity, which in turn opens her consciousness to a larger horizon of membership. He doesn’t need to defend his beliefs or clutch at attachments, for he has nothing to lose.

These individuals are transparent to reality, like parting veils on the present mystery, glimpses into our own true nature as human manifestations of being.

It is to this critical threshold of ego-transcendence that our quest for identity is taking us. Find your center, drop your attachments, and get over yourself.


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