RSS

Tag Archives: SQ

Touching Reality (and Talking About God)

Religion is the more or less systematic way that humans express, develop, and apply spirituality to their daily life in the world. You may believe that you have no religion and that you are not “religious,” but I know better. Your particular way of connecting spirituality to daily life might not be very relevant or effective, but it’s your religion nonetheless.

It doesn’t matter whether or not you believe in and worship a god, or whether you believe in heaven and hope to be there some day.

Perhaps the trouble you’re having with my statement reflects a suspicion over the notion of ‘spirituality’. It sounds too much like religion or the metaphysical garbledy goop you decidedly don’t believe in. But I’m not using it that way. Instead, spirituality is what concerns your spiritual intelligence (SQ) and its distinctive longing to touch what is really real.

This still might sound a little goopy, if not confusing, so I will refer my reader to the recent post Touching Reality for some background to that idea.

What I want to do in this post is show how religion has historically incorporated the four dimensions of self in its support of the spiritual life, as well as where religion has time and again gotten distracted from this primary aim.

Let’s begin with a description of healthy religion, specifically the theistic type which is oriented on the representation of a god who cares about us, provides for us, and desires our salvation. Salvation shouldn’t be equated with a rescue from hell, as it’s been reduced in some forms of traditional and evangelical Christianity. The root of the word carries the meaning of healing, regeneration, and wholeness. According to theism, god wants this for us.

In healthy theism, god is acknowledged as a metaphorical personification (in symbol, story, and theology) of the grounding mystery, the wholly other, and of the communal spirit that moves among and unites all things.

Early in the development of spirituality, and in the process of individuation whereby we each come to a sense of our separate identity (ego), we rely on taller powers for the security we need, and later for the recognition that will establish our place in the tribe.

We need to feel safe, loved, capable, and worthy; and importantly the satisfaction of these subjective needs depends on the providence of someone who is “not me” – other than me, even wholly other. The protection, nourishment, warmth and loving touch they provide eases our nervous system into a calm, centered, and receptive state. We are able to relax into being and rest peacefully in the grounding mystery of our existence.

As we grow and learn more about life, our taller powers continue in their providential role, but gradually shift more of the responsibility over to us. Additionally they begin to challenge and inspire us to be more kind, honest, compassionate, and generous to others.

The modeling behavior of our taller powers serves as the exemplar for our own moral progress.

The goal from the standpoint of our taller powers is to help us to the point where we can stand on our own, live for what’s right, harness our creative potential, and contribute meaningfully to the greater good. They know that when everyone is conducting their lives in this intentional and considerate way, something transformative happens: genuine community spontaneously arises.

So far, I have been explaining what unfolds inside the ‘theistic’ system of every family unit. Taller powers care and provide for their children, who grow up to become caring and self-responsible adults – perhaps taller powers in their own families someday.

Your life has gone something like this as well.

As human society evolved, this basic theistic family model very naturally opened out to become the paradigm for our shared life together. The provident care of taller powers found its analogy – and by the world-building medium of sacred stories (or myths), its origin and divine warrant – in the providence of a parental higher power who watched over his or her “children” and inspired their moral progress.

Theism eventuates in a dawning realization that our patron deity – referring specifically to the parental god who cares and provides for us – is not actually there, in the objective sense of a personal being who occupies the same world as we do.

Now, this realization can break into consciousness with the force of an apocalypse, where what we had regarded as the certain arrangement of things suddenly falls apart around us. Such disillusionment (literally the removal of illusion) is a necessary part of growing into adulthood. Things we had believed or taken for granted when we were young are now “seen through” as make-believe, constructs of imagination, or simple naiveté.

For some theists, this apocalypse of belief moves them finally into an atheistic position on the question of god’s existence.

Some strive hard, however, to keep the curtain of illusion securely on its rings. Don’t misunderstand: disillusionment regarding the patron deity’s separate existence has already set in, but their fear of what this may mean – that there is no one in charge, nothing to anchor their moral life, and perhaps no promise of an everlasting reward when they die – motivates them to double-down with conviction. “It must be so, therefore I believe!”

But believing doesn’t make it so.

There’s no getting around the fact that a literal reading of sacred stories doesn’t magically turn them into eye-witness journal reports of supernatural realities and miraculous deeds. No one has ever entered a clearing in the woods to find a god bathing in a pond, or peaked through a blanket of clouds to see him sitting there on his throne. And for those who have ears to hear, no one has ever turned water into wine or ascended into heaven.

All of this doubling-down of belief can only manage to produce a weak form of theism known as deism: god is out there somewhere but doesn’t have much to do anymore – except when we really need him. We hope.

For others, the dawning realization opens out with the grace of an epiphany, referring to an “appearing through” of something deeper within or hidden behind a veil. The patron deity is acknowledged as not actually existing (what I name the ătheistic turn), but now takes on new metaphorical significance.

Metaphors that are not taken literally but contemplated as metaphors, as vehicles of language that carry our deepest insights across the threshold from mystery into meaning, serve as signposts and touchstones of our experience of the really real.

The present mystery of reality abides within you, confronts and eludes you, and invites you into communion with your neighbor, the earth, and all the stars.

Amen.

 

Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Peaceful Soul, Creative Spirit

A friend and blog follower of mine posed an important question after reading my recent post “Where is God?”

Here are his words:

The traditional God was a human-created myth that is no longer needed, and any debate over God’s reality needlessly wastes time and energy, and leads to conflict. Better to just leave it behind. I’m down with that, as far as it goes.

My hang-up is over the need to ponder “spirituality.” Can we not give up that as well, and just get our “awe fix” by trying to comprehend the wonder of a leaf or of Earth’s orbit around the sun?

Even though leaving behind the debate over god’s reality is important to post-theism, leaving god behind is not, since the meaning of god (as a metaphorical construct) is what needs to be properly understood and incorporated rather than simply discarded on our way forward.

It’s the baby-and-bath-water thing again. The dirty bathwater is all the toxic convictions generated in defending and denying god’s literal existence, which has come to obscure the baby still in there somewhere. That’s why changing our question from existence to significance – from “Does god exist?” to “What does ‘god’ mean?” – helps us appreciate where post-theism transcends the debate and opens a path through theism.

But isn’t post-theism just a matter of breaking free of theism, being done with the debate over god’s existence and perhaps done with religion altogether? Why then do I insist on holding on to spirituality? For my friend, I suspect it sounds too much like religion all over again. If we say we’re done with that, let’s just leave it behind and get our “awe fix” – love the term! – by contemplating nature and things that definitely do exist.

An “awe fix” sounds like something we have a persistent need for, so what is that need all about? I happen to know that my friend is deeply fascinated with cosmology and the evolution of our universe. He certainly wouldn’t be alone in having an occasional seizure of existential astonishment over the provident marvels of Earth and her starry heavens.

No doubt, it is that same radical amazement that must have inspired the earliest stories, songs, and dances of our species that got bundled up as mythology so many millenniums ago.

To name this susceptibility to wonder, this sensitivity to being caught up in rapturous awe over the present mystery of reality, spirituality, is for me an acknowledgment that such experiences resonate in the human nervous system. They are not merely speculative wonderment over what we don’t yet know, or wide-eyed stupefaction in a brain too small to take it all in. In other posts I have named it our spiritual intelligence (SQ), and in recent decades ample evidence has validated its crucial contribution to our overall wellbeing.

What follows will be an attempt to answer my friend’s question regarding the relevance of spirituality and why we can’t just pitch it out with the bathwater.

In my view, spirituality and spiritual intelligence are unique to our species. I say this because it represents our further development beyond the formation of a separate center of personal identity, or ego. As far as we know, ours is the only species in which consciousness has evolved to the point of bending back upon itself in the fully self-conscious actor.

It’s not difficult to anticipate the survival advantages of such an evolutionary achievement, as the individual is now malleable by the group as never before. This significant breakthrough made possible both the construction of social identity and the transmission of culture – advances found only in humans and crucial to our progress.

But with this evolutionary value-added came a significant vulnerability. The center upon and around which the social engineering of personal identity takes shape stands in a unique design space, strategically separate from the individual’s animal nature (body) and separate as well from other egos, all at different stages of construction.

Each self-conscious actor (ego) is instructed by the tribe and provided roles to play, which is where our word “person” derives from – the Latin persōna referring to a stage actor’s mask through which (per) she would speak (sōna) her part.

When the family and tribe are healthy systems, this vulnerability is answered with responsible attention and nurturing care. But over the millenniums, as the human social experience has become more complicated and unsettled, these systems have fulfilled their task less well. The consequence is that the individual personality has grown increasingly neurotic over time – more insecure, anxious, and out of balance.To compensate, the neurotic ego grabs on emotionally to whatever (or whomever) might stabilize and pacify its insecurity. This is what I name neurotic attachment. In addition to clutching these emotional pacifiers, the individual will also engage in various strategies of manipulation in order to get his or her way. Such cycling back and forth between attachment and manipulation can keep the neurotic ego busy for a lifetime – or several lifetimes, if you believe in that.

Actually, this is exactly where authoritarian, repressive, dogmatic, and exclusive forms of religion can take hold. The insecure and insatiably neurotic ego desperately needs salvation – an escape to immortal glory – and such sick forms of religion promise to provide it. And if what I’ve said so far makes sense, then this is also where we can best understand what an active spirituality has to offer.In this diagram I have pushed the neurotic cycles of attachment and manipulation apart, just so we can keep them in the picture. The tricyclic structure in the middle is intended to illustrate a healthy spirituality – remembering that we are talking about a distinct thread or frequency of human intelligence (SQ) and the new dimensions of awareness and experience it opens up for us.

Now we can see that where the neurotic ego struggles most is in the dynamic balance of love and power which characterizes every relationship. This balance can be further analyzed into the ability of partners to share what they have with each other, to give to the relationship what it needs to be healthy and strong, and most fundamentally to trust themselves, each other, and the relational process itself.

The ability to trust is directly a function of how centered, grounded, inwardly secure and fully present an individual is. These qualities together serve as my best definition of inner peace, which is the essential state of a peaceful soul. Here, then, is the first part of my response to the question of why we can’t simply dismiss spirituality in our criticism of theism and its god.

Our spiritual intelligence is what opens consciousness to the grounding mystery within, to that mystical place below personal identity, relationships, and worldly concerns, where we can effortlessly relax into being.

This deep center of quiet calm is what supports the ability to trust oneself and another, and to share what we have with others. The interactions of trust, share, and give in turn name the distinct ways that spirituality expresses itself outwardly.

In many languages the metaphor of spirit (breath, wind) carries the idea of movement, freedom, and creative transformation. While the peaceful soul is spirituality’s deep inner wellspring, the creative spirit is its outreaching influence in life and the world around us.

Indeed, as a construction of meaning, the world around us is its crowning achievement, called into existence “in the beginning” (Genesis 1) of each new day.

 

Tags: , , , , , , , , , , , , , , , , , ,

The Gospel According to The Eagles

So often times it happens that we live our lives in chains and we never even know we have the key.

The Eagles, “Already Gone”

I have been developing a theory that explains our human experience as the consilience of four distinct threads of intelligence, in what I name Quadratic Intelligence. While the threads themselves were identified long before I got to the drawing board, the quadratic model is my own innovation.

My preferred way of reading the model is organic, starting from the most primitive thread and proceeding along their evolutionary line of development until the full set is in view. Thus we begin in visceral intelligence (VQ), grow into emotional intelligence (EQ), articulate and expand rational intelligence (RQ; the conventional ‘IQ’), and at last awaken to the higher virtues of spiritual intelligence (SQ).

It’s important to understand that the four threads are not stacked on top of each other, but rather together comprise the braid of quadratic intelligence. There is a hierarchy among them nonetheless, with higher/later threads dependent upon the integrity of deeper/earlier ones. This same evolutionary sequence can be observed more broadly in the “tree” of animal life on earth: rooted in instinct (VQ), branching into feeling (EQ), flowering in thought (RQ), and bearing fruit in wisdom (SQ).

My model provides a useful way of representing the ideal of ‘self-actualization’ across the species and especially in our own.

As illustrated in my diagram, each thread of intelligence has its own focus and aim. Visceral health, emotional happiness, rational meaning, and spiritual well-being name these four ‘driving aims’ in humans, none of which can be neglected or removed without serious consequences to our overall quality of life.

Once again, each emerges out of and weaves strength back into the braid – although it is possible for the braid to get ‘knotted up’ in places, creating complications and dysfunctions throughout the system. My interest in the present post is to elucidate a particular kind of tangle among the threads of quadratic intelligence, in the formation of convictions.

My returning reader is likely acquainted with my working definition of conviction, as a belief that has taken the mind hostage and prevents it from thinking “outside the box.” It’s helpful to picture an otherwise curious, creative, and perfectly capable mind caught like a prisoner in a cage: a convict of its own conviction.

In my diagram I have placed the graphic of a cage at the threshold between our emotional and rational strands of intelligence, in order to represent the composition of conviction. It possesses a rational element, insofar as it is a meaningful proposition about something. It is logical, if not necessarily reasonable. It makes sense, even if it’s not very sensible. Other minds can understand what it means, although it may be completely without basis in reality or actual experience.

The reason we hold convictions – or rather I should say the reason our convictions hold us – really has little or nothing to do with their rational character as meaningful propositions. It’s from deeper down in the structure of intelligence that convictions draw their energy, in that all or nothing, black or white, one and only way commitment we make to them emotionally.

Whereas an otherwise reasonable proposition of opinion or fact remains open for verification  because we are letting rational curiosity move us closer to reality, a conviction closes our mind off from reality in recital and defense of what must be true regardless.

In one way or another, every conviction is a passionate insistence on the conditions of our happiness – that we can’t be happy without this or that in our life, unless it is for us exactly what we need it to be, or not until some future time when our demands have been fully met. Partly out of ignorance and partly by deceit, we will often argue and fight for the truth of our claim without admitting our underlying unhappiness and desperate need to be right.

An all-or-nothing, black-or-white, one-and-only-way manner of thinking (RQ), therefore, is merely a rationalization of our unresolved emotional insecurity (EQ). We need to feel less vulnerable and exposed, so we insist that something or someone, somewhere or upon some future day, will make our insecurity go away for good.

Conviction, in other words, is perhaps the most obvious symptom of our chronic unhappiness.

If this wasn’t tragic enough – since nothing outside us, anywhere, can deliver on our demands and truly make us happy – the tangled knot of strong convictions further prevents the fruiting of our spiritual intelligence (SQ). Not only is energy tied up in forging those cages of belief, but it is siphoned away from the deeper insights and higher aspirations that would support our genuine well-being.

To understand these deeper insights and higher aspirations, we can take the two roots of our word “well-being” and follow each in a different direction. Well derives from the root meaning “whole,” so I’ll name that set our holistic aspirations for wholeness, harmony, unity, and fulfillment (as in “filled full”).

Our holistic aspirations open us to the revelation that All is One, and that the present mystery of reality lies beyond the meanings we construct and drape in front of it.

Being is the present participle of the verb “to be,” so I’ll name this second set our existential insights into presence, release, emptiness, and serenity. Our existential insights invite us into a deeper experience of the grounding mystery which is be-ing itself, and into the profound realization (or disillusionment depending on how difficult it is for us to let go) that our own identity is also but a construct without substance.

As we consider the existential insights and holistic aspirations of spiritual intelligence, an interesting paradox is revealed particularly in that curious juxtaposition of emptiness and fulfillment. From the perspective of ego this paradox appears as a self-canceling opposition or meaningless contradiction, for how can we experience emptiness and fulfillment at the same time?

But of course, this apparent dualism is only a function of ego consciousness itself, separated from reality by the convictions that simultaneously give us refuge and hold us captive.

As the spiritual wisdom traditions have been reminding us, all we need to do is drop the illusion and stop pretending, and this truth alone will set us free.

When our spiritual intelligence (SQ) is awakened we also become healthier (VQ), happier (EQ), and live more meaningful (RQ) lives. The good news is that, while we may struggle and suffer for a long time inside our small cages of conviction, the key to liberation is already in our possession.

 
Leave a comment

Posted by on December 31, 2018 in The Creative Life

 

Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Spiritual Intelligence

Spiritual intelligence (SQ) has nothing to do with religious orthodoxy, how much you know about metaphysics, or whether you possess super-normal abilities like yogic flying, seeing into the future, or bending spoons with your mind. Maybe it’s because I can’t do any of those things, that I define spiritual intelligence without appealing to special gifts. As I use the term, spiritual intelligence refers to our largely uncultivated virtue of consciousness which enables us to experience the depth and unity of existence.

This mode of consciousness is uncultivated not because it is buried in esoteric metaphysics or requires years of intensive meditation to develop, but rather for the comparatively more simple reason that our attention is tied up with other things. Specifically with things having to do with the construction, maintenance, and promotion of our personal identity, also known as ego.

But lest we think that any hope of awaking spiritual intelligence depends on our success in beating down, cancelling out, or otherwise eliminating ego consciousness, it’s imperative to understand that our spiritual awakening requires ego strength, not its diminishment.

A healthy ego is energetically stable and emotionally balanced, serving to unify the personality under an executive center of self-control. Because so many things can compromise the achievement of ego strength – early trauma, childhood abuse, a dysfunctional home environment, chronic illness – many of us end up somewhere on the spectrum of ego pathology, as what is generally called a neurotic ego.

Characteristics of this condition include insecurity, anxiousness, compensatory attachments, binary (either/or) thinking, inflexible beliefs (convictions), and difficulty trusting oneself, others, or reality as a whole. Perhaps not surprisingly, individuals who struggle in this way are often attracted to religions that insist on our sinful condition, our need to be cleansed or changed, and that promise a future glory for the faithful.

As I said, while only a small percentage of us are completely incapacitated by ego pathology, all of us are faced with the challenge of working through our hangups and getting over ourselves. In what follows, I will assume a sufficient degree of ego strength, enough to provide a stable point from which we, by virtue of an activated spiritual intelligence, are able to drop beneath and leap beyond the person we think we are.

My diagram presents a map of reality, along with the different ways that consciousness engages with it. The nested concentric circles represent the various horizons corresponding to distinct evolutionary stages in the formation of our universe. Thus the largest horizon, that of energy, was earliest and also includes all the others, as they represent its further (and later) transformations.

Energy crystallized in material form, physical complexity gave rise to life (organic), the life process gradually evolved abilities of detection, reaction, perception, and feeling (sentience), which after a long journey eventually developed the faculty of self-conscious awareness (egoic). This is the transformation which is heavily managed by our tribe, in the construction of personal identity and moral agency.

Identity is a function of what we identify as, and what, or whom, we identify with. Personal identity will always be located inside a social membership of some sort, where the individual identifies as “one of us,” and in turn identifies with other insiders and their common interests. The tribe shaped our emerging self-conscious awareness so that we would fit in, share our toys, wait our turn, and not rock the boat.

Our life has meaning by virtue of the stories that form our character and weave personal experience into the larger patterns of social tradition and cultural mythology. If we assume that the construction of a secure identity is the end-game of human development, then this is where we will stay.

Things can get complicated here because some tribes need their members to fervently believe that this way is the one and only way. Everything from religious orthodoxy to consumer marketing is dedicated to making sure that individuals are fully invested in “me” (identify-as) and “mine” (identify-with). As long as they can stand convinced that the tradition holds their key to security, happiness, and immortality, members who are under the spell of a consensus trance will be ready to sacrifice (or destroy) everything for its truth.

The global situation today is compelling many a tradition to pull in its horizon of membership, so as to include only those who possess certain traits or have surrendered totally to its ideology.

And yet, because human beings do harbor the potential for spiritual awakening, any effort to cap off the impetus of their full development will end up generating a spiritual frustration in the individual, which will ripple out from there into the membership as discontent, suspicions, and conflicts arise.

My diagram illustrates personal identity (ego) as occupying the center of everything and sitting at the apex of evolution, where consciousness bends back on itself in self-conscious awareness. As long as the individual is fully wrapped up in the adventures of Captain Ego, the rest of reality – that vast depth and expanse which are essential to what (rather than who) we are – goes unnoticed.

Underneath and roundabout our self-absorbed condition is the present mystery of reality. As the Polynesian proverb goes: Standing on a whale, fishing for minnows.

In reality, our existence is the manifestation of a grounding mystery (or Ground) which plunges deep and far below that little outpost of self-conscious awareness at the surface. This ground of being will not be found outside the self but only within, for the deep structure of reality itself is present also in us. Underneath and supporting ego consciousness is a sentient nervous system. Beneath and upholding that is the living organism of this body, rising gently in waves of vital rhythm. Still farther down – and, remember, deeper into – the life process are the crystalline lattices of matter. They in turn bind up and dissolve again into the vibrant cloud of quantum energy.

You’ll notice how the ever-deeper release of our meditation opens to us an experience of ever-greater capacity, the essential depths and fullness of what we are as human beings. Notice, too, that we don’t have to exert a vigorous discipline on the ego in order to get it out of the way. We simply need to let go, so that consciousness can be released from its surface conceit of personal identity and drop into the ineffable (wordless and indescribable) mystery of being-itself.

This is one aspect of an awakened spirituality: We experience the internal depths of all things by descending into our own. Everything below that magenta horizontal line, then, is deep, down, and within – not just of our own existence but of existence itself.

Above the line is out, around, and beyond the center of ego consciousness – beyond who we think we are. As we go down, then, awareness is simultaneously opening out to the turning unity of all things. The horizon of personal concerns gives way to a more inclusive sphere of sentient beings. As we identify as a sentient being, we also identify with all sentient beings.

This down (within) and out (beyond) shift of consciousness is what awakened Siddhartha’s universal compassion; he understood directly that suffering (pain, striving, frustration, and loss) is the shared condition of sentient beings everywhere.

Continuing in this down-and-out fashion, the descent of awareness into the organic rhythms of our body takes us to the still-farther horizon of all living things. And within/beyond that is the horizon of matter in motion, the revolving cosmos itself, which finally surrenders to the quantum energy cloud where this whole spectacle is suspended. So at the same time as consciousness is descending into the ground of being, it is also ascending through the system of all things, the turning-together-as-one (literally ‘universe’). Inwardly we come to experience the full capacity of our being, as outwardly we transcend to the awareness that All is One.

These are not logical deductions, mind you, but spontaneous intuitions of our spiritual intelligence. It sleeps in each of us, waiting for its opportunity to awaken and set us free.

 

Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

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.

 

Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Life Outside the Consensus Trance

QI and Trance

The psychologist Charles Tart coined the term consensus trance in reference to the shared assumptions and agreements that hold social organizations inside the rules of groupthink (Irving Janus, 1972). As an aspect of what he named a consensus reality orientation (CRO), it reflects the tendency we all have in adjusting our perspective and aspirations to what ‘the rest of us’ believe is valid or plausible.

Why do we so quickly dismiss insights and ideals that others in our relational webs don’t understand or approve? Granted, there is an obvious benefit to all involved (including us) when some of our harebrained ideas and odd inclinations are not adopted by the group. What a very strange world it would be if everything we conjured up in our daydreams and private thoughts automatically became coin of the realm.

But in this case I’m thinking more about those times when a truly winning notion dawns in our minds or a genuine discovery with transformative potential turns up in meditation – and we get punished, scolded, or shushed. It might even be something so noble as a desire to engage our relationships with greater mindfulness and honest love, but our different energy disturbs the routine and upsets expectations.

Individuals who are caught inside a consensus trance prefer the predictability of those routines. The definition of reality that everyone accepts, albeit unthinkingly, provides an enclosure where they feel secure. Even if (mind you) those routines actually perpetuate conflict and suffering, this familiarity makes them preferable to the insecurity of not knowing what to expect.

A quick review of what I presented in my most recent post will help us better understand how consensus trances get to be such compelling forces in our lives. We come into existence as infants kept alive by virtue of a visceral intelligence (VQ) operating autonomically below conscious awareness or control. This particular strand of our quadratic intelligence has but one overriding mandate: to keep our body alive. It manages the metabolic process of converting external resources (e.g., oxygen, food and water) into its own animal energy, and then converting this energy by an aerobic process into adaptive behavior. Key words in identifying our VQ’s driving preoccupation are security and control.

Our early years are really at the mercy of the family system into which we are born. Since no family or single caretaker is perfect – and can’t be expected to be, nor faulted for not being so – we all carry a bit of anxiety in our nervous system (the special province of VQ). This is simply because our survival and safety needs could not be promptly satisfied the instant their urgency declared itself. Such anxiety is another name for insecurity, registered as the default setting of our resting mood and positioned somewhere between mild apprehension and frazzled hypervigilance. In the emergence of religion, our insecurity is likely what motivated those earliest ritual petitions to a provident reality.

As emotional intelligence takes its cue and starts opening up to our surrounding conditions, this deep insecurity seeks compensation through relationship with what D.W. Winnicott called “transitional objects.” Not only cuddle blankets and pacifiers, but even our primary caregivers were pressed into service. By attaching ourselves to these things we had the inarticulate expectation that they would calm us down by making us feel safe, loved, and perfectly content. Key words in identifying our EQ’s driving preoccupation, then, are attachment and belonging. Mommy and Binky were attachments, and we belonged together.

As time went on, this EQ dynamic of attachment and belonging got translated farther out into the world of peer groups, romantic partners, social classes, political parties, and organized religions.

A bit delayed but coming to play as we acquired a code system of words (e.g., dog), schemas (dog-bone), and stories (the dog buried the bone), rational intelligence (RQ) began constructing a worldview that could orient and connect us to a more complex reality. While we learned many words and heard many stories (even made up some of our own), certain words and stories were weighted with special significance by our taller powers – who, after all, were in control and had authority to decide whether or not to deliver on our emotional need to belong.

Very naturally, our personal worldview became a constructed copy of theirs. Together we looked from inside our tribal system and out upon a reality that we could name, impose with our values, and claim to know. Key words in identifying RQ’s driving preoccupation are meaning and knowledge, making sense of it all by fitting reality into our logical boxes and mental frames. Step into any social system, from nuclear families to global cultures, and pretty soon you’ll start to get a picture of how its members construct meaning and certify knowledge – and, if you pay especially close attention, how they steer the mind away from discrepant views.

From that fairly brief description of the process whereby individuals develop their sense of self and reality, only a slight sideways step will land us deep in the tangle of a consensus trance.

Close-minded worldviews (RQ) envelop and safeguard passionate attachments (EQ), which in turn compensate for a profound and chronic insecurity in the individual nervous systems (VQ) involved. Indeed, a deeper and more severe anxiety (insecurity) corresponds to – we can confidently say it will inevitably produce – absolute convictions which members are willing to defend at all cost. (I say ‘willing’, but the psychological fact is that they lack the freedom and authority to choose otherwise.)

The upward sweeping arc of an orange arrow in my diagram traces our developing sense of self and reality as it comes to pivot around a separate center of personal identity named ego. Ego occupies a central position within the web of relationships that defines its tribe. Instead of regretting its arrival on the scene – which is actually a slow-and-steady construction process – and making ego the source of all our problems in the world today, we need to draw a critical distinction between a healthy ego (possessing the virtues of ego strength) and a neurotic ego. The latter is what conspires in the consensus trance.

A neurotic ego is profoundly insecure, codependently attached, and a fiercely defensive convict of those beliefs (aka convictions) shared in common with its equally neurotic alter (other) egos. In this condition and fully entranced, egos play out the scripts they inherited (codependency scripts are commonly transgenerational) or picked up in the urgency of staying in the game. Thankfully the trance condition that we regard as ‘normal’ or ‘ordinary consciousness’ is not so neurotic and even possesses sufficient strength so as to allow for the possibility of breaking-through, or what is referred to across the wisdom traditions as ‘waking up’ or simply ‘awakening’.

In my diagram this breakthrough is represented at two points, one below (or deeper within) the self, and the other above (or farther beyond) the self. I have elsewhere distinguished these two points and the paths they open up as the ‘mystical turn’ (releasing self to the grounding mystery) and the ‘ethical turn’ (including self in the universal order), respectively. Because the mystical turn (at least as I’m characterizing it) engages in meditation practices that assist awareness in sinking into its visceral center of power, the grounding mystery can be identified as ‘the power within’. At the other end, an ethical turn elevates awareness into its rational center of truth and inspires a radical reconsideration of morality (how we should live) in view of ‘the truth beyond’ our self-serving values.

The benefits of such practice and reconsideration should be obvious. By breaking through to life outside the consensus trance we can free ourselves from the spiritual stupor of ordinary consciousness, going on to enjoy the flow of a fully functioning quadratic intelligence. In short, we can finally become fully human.

But then … we need to go back in there! My next post will be about the challenge of staying awake and living creatively inside the webs of relationship we call our individual worlds.

 

Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Get Over Yourself

FlowWhile all the other creatures on this planet, so far as we know, develop their full potential and achieve ‘self-actualization’ in a single lifetime (given the opportunity and provident conditions), only we human beings have managed to undermine our own evolutionary progress. Why and how we do this has been a fascination of mine for some time, and over the years a theory has come together that offers an explanation. While many of the elements aren’t necessarily original with me, the unifying system is something that brings together and breaks through the limitations of other approaches.

Not surprisingly I have come with another diagram, and my returning reader will recognize all the component features from previous posts. What’s new here is not so much in the details as in the gestalt, in the whole picture of things apprehended all at once. You’ll find the familiar color codes associated with our four strands of quadratic intelligence – black for our visceral intelligence (VQ), red for emotional intelligence (EQ), blue for our rational intelligence (RQ), and purple for spiritual intelligence (SQ) – along with orange which signifies the dynamics of personal identity, or ego.

The four types of intelligence are arranged in a manner that reflects the developmental sequence in which they come online and start making significant contributions to our sense of self and reality. We begin at the bottom with the autonomic functions of visceral intelligence; open up very early to emotional engagement with our taller powers (caregivers, guardians, and teachers), siblings and playmates; and around age ten come into our rational faculty with its skills in logic, critical thinking, and conceptualization.

Even though it’s frequently in adulthood that individuals awaken to their spiritual intelligence, you’ll notice that I’ve positioned it in a way that transects the other three (instead of stacking on top). This is meant to suggest that while it certainly has (or can have) a profound influence on our sense of self and reality from very early on, the most important work of spiritual intelligence must await that crucial stage when our separate center of personal identity (ego) is strong enough to be transcended – not renounced, dismissed, or canceled out, but surpassed. Without sufficient ego strength, consciousness is unable to break past the neurotic self-preoccupation that compels us to grip down on ‘me and mine’.

Now that we’re on the ego, let’s take a moment to work out some of those details. I take the view which regards personal identity – this ego who is the center of self-esteem, world perspective, and moral agency – as a social construct and not an entity in the proper sense. Through discipline and instruction the tribe shapes our identity to be compatible (and compliant) with its shared beliefs and way of life. The nature of this shaping process anticipates and responds to the activation sequence of our quadratic intelligence.

Referring back to my diagram, you’ll see that I’ve placed key themes and concerns at each level corresponding to the developmental phases when they are dominant. Thus, in the earliest phase our visceral intelligence is dominant, making security, power, and control primary concerns that shape our deepest (preverbal) impressions of self and reality. Because even the most perfect family system cannot deliver instantaneously on our every need, we all carry some insecurity within ourselves, which we mitigate by attaching to whomever or whatever can calm us down. Attachment, love, and belonging come to overlay (and compensate for) those deeper concerns, continuing the process of our personification (or becoming a person).

By the time rational intelligence is ready to come online a lot has happened down below, in the calibration of our nervous system (VQ) and the adaptation of a relational style (EQ). We become better able to articulate the world that’s been forming around us and the perspective opening up from where we stand. Meaning, truth, and knowledge matter now to us as never before. It’s important to remember that the self-world construct – ‘who I am and what’s around me’ – is part of a social role-play, a cultural pretense of the highest magnitude that has been (not wrongfully) labeled by some, like the Buddha, as a delusion that holds our true nature under a spell, the so-called consensus trance.

Trances are all the more seductive according to the depth of our insecurity and the magnetism of attachment that we hope will compensate for it. In fact, the rational requirement for a coherent and reality-oriented philosophy of existence is all too quickly relinquished for the sake of maintaining membership in a club, class, or cult that promises to keep us safe inside the fold. This is when beliefs once held by the mind come to hold the mind captive (as a convict) to convictions that are placed beyond doubt, beyond question – beyond the probe of reasonable inquiry.

And there we have a picture of where most of us daily live: professing and defending a worldview (meaning) that protects the codependent relationships (attachment) which help us manage the profound (deep and ineffable) insecurity registered in our nervous system. With respect to that, spiritual intelligence stands little chance of awakening. If anything, its mystical intimations and transpersonal longings will be translated into doctrines of supernatural realities and afterlife destinies. Tragically many individuals today are trapped inside long-outdated (irrelevant) orthodoxies, for the sake of which they will sacrifice everything – rationality, property, fulfillment, and life itself – their own and that of ‘the enemy’.

But I can’t leave it there, with the majority caught in their convictions and the planet teetering on the brink of mass extinction. A few of us are fortunate enough, thanks to supportive families, open-minded and generous communities, our own dogged persistence toward an authentic life, and to the sheer grace of resources and opportunities made available in the moment, to arrive with sufficient ego strength that enables us to break through the self-world construct of personal identity. We don’t beat ourselves down as damned, helpless rejects, but simply let go of who we think we are, relaxing into the grounding mystery of being itself and rising into our creative authority among the countless beings that share (and manifest) this universe together with us.

When this happens – and I’m not one who believes it happens once and forever, but is rather a mode of experience that awaits our readiness to let go and our willingness to make the leap – an alignment of power, love, and truth opens us to the reality beyond ourselves. This is when ‘flow’ happens, when what we call the human spirit pulls deep on its faith in existence and reaches out to the wisdom of a universal order, where All is One.

Each of us is rooted in an unfathomable mystery and participates, whether aware or ignorant, in the turning unity of all things.

 

Tags: , , , , , , , , , , , , , , , , , , , , , , , ,