Monthly Archives: July 2013
The evolution of consciousness that I’ve referred to in the title of other pieces (here and here) about a process. It is an ongoing process that in the view of some can spread over many lifetimes. It can never, in any absolute sense, come to a conclusion because the possibilities for spiritual growth may be virtually infinite. By spiritual growth I mean development of one’s consciousness in ways that lead to an experience of connectedness with a larger reality that yields a more comprehensive understanding of the essence of one’s being and the reality in which we live.
It can be argued that the whole of human motivation and action is predicated upon what one believes. By way of an analogy, think of the brain as the processing chips in a computer and the mind as the software all of which depends upon the operating system. I would suggest that our mind functions according to a belief system, which is similar to an operating system in a computer. If you change the operating system on a computer from Windows to Linux, the computer will perform differently. It will still be a computer and it will still have the limitations inherent in its hardware but it will use some capabilities differently and will have access to some capabilities that were previously unused and may lose access to still other capabilities. If computers aren’t your thing, here is another but weaker analogy. Think about the output from your DVD player (hardware) when your change the DVD disc (software) from one of a traditional, small screen, black and white movie with monaural sound to a disc containing a modern, widescreen, color movie with stereo sound. The DVD player hasn’t changed but the output has been significantly affected by a change in the software. We all have a belief system. Just as you can change the operating system on your computer, you can change or modify your belief system. Such change is not always easy, nor without difficulties but it can also be quite self-enhancing. In fact, there is little reason to prefer one system of personal beliefs over another, except for how well the system works for you. It can be argued that any system of belief that doesn’t lead to coercion or violence toward others, for egotistical reasons, and is self-affirming is a personally valid belief system.
What is a belief system? A belief system is a set of filters through which we process experience and thereby come to an understanding of events. The late psychologist George Kelly called these filters personal constructs. Kelly believed that we have what he calls a core construct with subsidiary constructs that are superordinate and subordinate to one another. A given set of beliefs would then create a pyramid of constructs or filters, not unlike a flow chart for a chain of command. When there is a conflict between beliefs, a superordinate belief will take precedence over a subordinate belief, at least in a functional system. Another psychologist, Robert Hogan, suggests in his socioanalytic theory that most people have one of two constructs that underlie their beliefs about morality, which he characterizes as personal conscience and social responsibility. In the former, the superordinate belief is that people are inherently good and that injustice arises from oppressive social institutions. In the latter, the superordinate belief is that people are inherently bad and that social institutions protect people from injustice.
Once we process an event through our beliefs and think we understand the nature of it, we are better able to formulate a response to it. It does not necessarily follow that the response will be a functional response or even a rational response. For a belief system to take root it need only produce a functional response more often than not. Belief systems that produce a preponderance of non-functional responses and fail to adjust become the basis for various psychological or mental disorders. Sometimes a belief system is dysfunctional because we hold contradictory superordinate beliefs that alone might be functional but when in opposition are dysfunctional. The psychologist and psychotherapist Albert Ellis (see Foundations sub-section in Part I) suggested that the primary task of childhood socialization is to establish a belief system. A noted psychiatrist, Michael Gazzaniga (see Automatic Programs sub-section in Part I), has even argued that human beings are belief-creating machines. Ellis would agree but add that we are also predisposed to creating irrational beliefs, an assertion supported by scientific evidence.
Beliefs are important and powerful. On the positive side, consider the placebo effect in medical experiments. Individuals who are diagnosed with an illness and are unknowingly included in the control group often have as much improvement in their condition from the placebo treatment as do the patients in the experimental group who get the experimental treatment. On the negative side, consider the possibility that your beliefs could just as easily cause you to acquire an illness. Or, consider the role of beliefs in hate crimes or the powerful beliefs that lead some individuals to engage in suicidal attacks on their perceived enemies. In the area of education, research on methods of teaching reading have found that the effectiveness of a method is strongly influenced by whether or not the teacher using it believes it to be effective. Finally, research has shown that teachers’ beliefs about their students’ abilities affect the way they interact with those students, which in turn affects the beliefs of the students about themselves. This research study found that student performance was independent of measured ability. In short, a teacher’s beliefs can lead a student to under- or overachieve relative to measured ability. Beliefs then are potent enough to affect all aspects of our lives.
Ellis offers a model for understanding the role of belief. In its simplest form it is called the ABC model. The A is for an antecedent event. The B is for our belief about the event. The C is for the consequences of our belief about the event. There are two possible consequences. One is an emotional consequence or response, which often motivates a behavioral response. In short, our emotions and behavior follow our beliefs. When we construe an event through our belief system, we may choose to ignore the event on the basis that no further attention or other response is called for. We may interpret the event as bad and have a negative emotional response to it. If the negative emotional response is strong enough, it will motivate a negative behavioral response. We may interpret the event as good and have either a positive emotional response or both a positive emotional and behavioral response to it. Emotions, especially primal emotions like fear arising from the limbic system, are, evolutionarily speaking, older than thought, especially rational thought originating in the neocortex. Thus, in some sense primal emotions and rational thought have an hierarchical relationship. On the one hand, we should attempt to move toward decreased negative functioning by freeing ourselves from irrational negative emotions through the use of rational thought. On the other hand, we should attempt to increase positive functioning by strengthening rational positive emotions through the expansion of empathy. Becoming reflective about our beliefs, emotions and behavior rather than being reactive is an essential task in the evolution of consciousness.
Rational thought is the best tool available for evaluating our beliefs about events and the emotional responses that those beliefs elicit. Ellis contends that our tendency to think irrationally results in distortions, flaws, and inaccuracies in our belief system. Parents, peers, community institutions, such as schools, churches, political parties, and the media can introduce distortions into our belief system, if we accept their influence uncritically. Not only are distortions possible in commonly held beliefs, but personal aspects of our belief system are prone to distortions that result from our own faulty thinking. Ellis suggests that we must evaluate our beliefs, particularly when they are leading us into dysfunctional behavior, which is usually but not always motivated by negative emotion. Ellis’ full model is ABCDE. The D in his model stands for disputation, which requires that one challenge the validity of a belief and dispute the rationales offered in its defense. If the belief is found wanting, the goal is to find a more self-affirming way of construing (believing and thinking about) events so that they don’t elicit negative emotions and dysfunctional behavior in the future. The E stands for evaluation of the subsequent results produced by the disputation process. Correctly identifying and changing irrational beliefs is not easy and may sometimes require assistance and an investment of time.
If you have any question, as most of us probably should, about the rationality of our belief system, you should undertake an exploration and evaluation of your beliefs. When engaged in such a practice, you should not attempt to suppress emotional responses because you must experience emotions in order to trace them back to the beliefs that produced them. You may want to suppress a direct behavioral response or engage in as neutral a response as possible until you are more certain about what a rational and self-affirming response would be. Exercising careful control over behavior during this practice also ensures that there is a minimal probability of your behavior exacerbating a situation. Even if the belief under examination appears to be valid and the emotion elicited by the belief is appropriate, the behavioral response motivated by the emotion could be dysfunctional either because it is situation inappropriate (you don’t really know what to do) or at an inappropriate intensity level (you over- or under react). One should always attempt to attain an optimal fit between a situation and one’s response to it.
Positive emotions such as love and compassion can also be based on irrational beliefs and lead to dysfunctional behavior, though negative emotions probably result more frequently from irrational beliefs. The critical test is whether or not the emotion leads to behavior that is self-depreciating. Avoiding reactive responses under negative circumstances can be self-enhancing and potentially beneficial both to you and to an antagonist in a situation. Initially, it is more difficult to draw on love or compassion to motivate one’s response in such a situation than to merely be emotionally detached from it. As one progresses in the evolution of consciousness, it should become easier to draw on positive feelings in a negative situation and to act from those feelings. In short, what I am proposing is that there is an emotional/behavioral continuum along which one might select a response in a given situation that runs from negative to detached to positive. For most of us, the bridge between negative and detached is probably rationality. The bridge between detached and positive is probably empathy. You may recall that in a previous presentation I talked about expanding empathy as being the way to crowd out egotism and selfishness, which are rooted in irrational beliefs.
How does one become more empathetic? The primary tool for working on empathy is perspective taking, which depends upon the development of social perception. Perspective taking is the process of trying to identify with another person and see things as you imagine they see them. There is an interesting developmental sequence that one goes through in refining perspective taking. Robert Selman, a psychologist, has found that we first learn to identify with other people on the basis of external physical similarities such as age, sex and race. Second, we learn to identify with other people on the basis of psychological similarities such as mutual interests, beliefs and attitudes. Third, we learn to identify with other people through self-reflection, that is, by recognizing social roles played by others and imagining oneself filling that role. This is the limit of social perception attained by a significant proportion of the population. Fourth, we learn to identify with others through third-person role-taking or being able to take the perspective of an abstract point-of-view. This is a significant refinement of social perspective taking that is achieved by a minority of adults. The final way in which we learn to identify with others is through a generalized perspective based on multiple, abstract social perspectives, such as, political vs. legal vs. religious vs. moral vs. personal vs. professional. In short, acquiring an understanding of another person as a complex, multidimensional social being. This is the most advanced and rarest form of social perception and permits the most sophisticated identification with others and thereby empathetic understanding of them.
The process of developing better social perception and expanding our capacity for empathy requires cultivating relationships, especially with people who we perceive as different from ourselves. Another psychologist, Sidney Jourard, has emphasized the role of what he calls the transparent-self in establishing empathetic relationships with others. What Jourard means by transparent-self is that in order to identify with another it is necessary to have some understanding of that person. The best way to gain understanding of another person is for them to be willing to share their inner self with you. One of the necessary ingredients in making this happen, according to Jourard, is a willingness to reveal yourself to that person. Revealing oneself is often threatening and a block to developing greater social perception. If you cannot reveal what you believe and feel about your own life and circumstances, it is hardly reasonable to expect someone else to do so.
Thus, the first step is to consider how functional your emotional responses are, especially in relation to the behaviors that they motivate. For example, imagine someone walking through a mall who sees their spouse having lunch with a member of the opposite sex. Further, suppose that person’s emotional reactions include anger, jealousy and betrayal. Based on this emotional reaction, the person storms into the restaurant and confronts the spouse and lunch companion with accusations of infidelity. What does this emotional reaction and behavior motivated by it suggest about the person’s beliefs? Clearly, it suggests that the spouse is not believed to be trustworthy and that the spouse is believed to be capable of infidelity. Suppose that in fact it turns out that the lunch companion is actually a legitimate business client and the lunch is purely business related. It seems reasonable to conclude that our imaginary person very likely holds some irrational beliefs and it is not hard to imagine that these beliefs will lead to disaster. On the other hand, suppose there is good reason to think that the beliefs are justified. One can still ask if the emotional and behavioral consequences in this situation are rational and self-affirming. I would argue that they are not. Further, one might ask what other beliefs does this person hold that is keeping them in a relationship in which the other party is known to be untrustworthy? How rational are those beliefs?
When you identify beliefs that are problematic, examine your belief system and deal with any irrational beliefs that lead you to dysfunctional feelings and actions. Second, even if the beliefs you hold are valid one should consider if their consequences are in balance with the situations in which they occur. Third, rational analysis and thoughtful application of what one learns from self-analysis can lead to both more self-affirming beliefs and consequences that better fit circumstances. Following this work one can most effectively begin developing social perspective taking abilities and expanding one’s empathic connection to others. The next step is to allow your improved empathetic understanding to further refine your beliefs and extend your range of positive emotional and behavioral responses, even in situations that appear to call for negative responses. Not only will this be a better response for your own spiritual development, but it will have the greatest potential for moving an antagonist in a more positive direction.
Becoming spiritually whole through the evolution of consciousness is a process. It is the process of sculpting ourselves, especially our beliefs, emotions and behavior. It is a personal journey that few if any of us will ever see completed.
In a previous piece, I advocated a panentheistic conceptualization of reality that entails primacy of consciousness, human consciousness as a specialized manifestation within matter of the universal field of consciousness, recurring material manifestations as a necessary experience for spiritual development, egotism and selfishness as the antithesis of a spiritual life, and the necessity of free will and personal sovereignty for the perfection of consciousness and enlightenment. The present piece will discuss the role of spiritual practice in the evolution of consciousness.
It almost goes without saying that the goal of developing one’s consciousness will be for most people a task requiring some organized effort, which is generally thought of as a spiritual practice. Edgar Cayce (a.k.a. the Sleeping Prophet) frequently addressed the core and most important step in developing a spiritual practice. That step was setting a personal ideal or a purposeful and positive intent to be used to guide one in interactions with others. Cayce recommended that such an ideal should encompass such qualities as love, service, compassion and understanding. He further suggested that as an aid to focus, an historical or fictional exemplar of one’s personal ideal might be selected.
Simply setting an ideal is not enough because to be useful it must be put into practice. An ideal is applied by using it as a standard to self-evaluate one’s thoughts and actions on a daily basis. Cayce counseled that the evolution of your consciousness is not determined by spiritual knowledge but how well you apply that knowledge in your actions. Cayce emphasized both thought and behavior. Thought because of his repeated admonition that “mind is the builder.” What he means here is that consciousness is primary. Who and what you are ultimately derives from your thoughts and it is these thoughts that motivate behavior, including behaviors that conform to one’s personal ideal. Behavior then must be motivated by positive intent if it is to contribute to one’s spiritual evolution. “Good” behavior motivated by ego, coerced by social opinion or by law is done for the wrong reason and contributes nothing to spiritual evolution. Setting and following a personal ideal then is spiritual practice in it most basic sense.
The Seth entity that channeled through the writer Jane Roberts also spoke of the importance of ideals and supported Cayce’s view that the primary way in which ideals need to be expressed is through interaction with others within the context of daily life. Seth cautions that we often set very broad and general ideals as a way of avoiding having to act upon them. Such ideals seem beyond the ability of a mere individual to significantly impact, so we fail to act or expect institutions to act on our behalf. Seth also warns that people “…often believe that any means is justified in the pursuit of the ideal.” But, “Each act that is not in keeping with the ideal begins to unravel that ideal at its very core.” Seth, like Cayce, suggests that “…in your job and in your associations, are the places where you intersect with the world.” It is in these very personal and daily relationships where you have the most power to affect the world. Personal ideals can only be realized through acting on them. Seth argues that it is the cumulative effect of this type of action that changes the world. Changing the world is a bottom-up process that begins with oneself.
The book The Spirituality of Imperfection takes as its starting point the recognition that all journeys down a spiritual path begin from a state of imperfection. The authors of this book discuss some of the defining characteristics often associated with spirituality.
The first characteristic that marks the journey down a spiritual path is the experience of release. Release frees one from the burden of doubt. Release is what allows one to have faith in the correctness of the journey begun. Here is a little story about release that you’ve probably heard before:
William has fallen over a cliff and as he fell he managed to grab hold of a bush growing from the side of the cliff. There hanging on for dear life he beseeches God to save him. To his great surprise he hears a voice speaking to him. But, he is panicked by the instructions he hears for the booming voice says, “William, let go, release the bush.” William shrieks in reply, “I can’t! I’m too far up!” Again the voice says, “Put aside your doubt. Release the bush.” William considers the instruction in silence for a few moments and then calls out, “Is there anyone else up there?”
The second characteristic is gratitude. Gratitude is the only possible response to something freely given. A true gift is spontaneous and inspired rather than occasioned. A spiritual person sees the same reality that everyone else sees but recognizes reality in all its aspects as a gift. Here is a story about gratitude:
A blind man begging in a park is approached by a stranger inquiring about how generous people had been. The blind man showed the stranger his collection cup with its meager contents. The stranger asked if he might write something on the blind man’s sign. The blind man agreed. Later the stranger returned and the blind man told him that people had been very generous and asked the stranger what he had written on his sign. The stranger replied that he had written “Today is a wondrous spring day and I am grateful.”
The third characteristic is humility. True humility conveys a mild and uncompetitive manner, modesty, patience and a willingness to remove oneself from the center of the universe. Humility is most of all honesty. It has been observed that those who have humility seldom realize it and those who think they have it seldom do. Here is story about seeking humility:
A man went in search of a sage and upon finding such a man asked the sage to teach him humility. The sage told the man that he could not because humility cannot be taught. It can be learned but is learned through practice. If you cannot practice it, you cannot learn it.
The fourth characteristic is tolerance. Most of us seek out and identify with those with whom we share strengths and enthusiasms. However, it is our shared weaknesses that truly make us alike while our strengths are what make us different. Tolerance arises out of the recognition that we all struggle with flaws, fears and sorrows. True tolerance based on shared weaknesses makes a sense of community possible. Here is story related to tolerance:
An old and religious black man applied for membership in an exclusive, white church. The pastor tried to persuade him that it was not an idea that should be pursued. The old black man said he would pray on it and maybe the Lord would tell him what to do. He returned a few weeks later and the pastor asked if the Lord had responded to his prayers. “Yes,” replied the old black man. “The Lord told me that it wasn’t any use, that He himself had been trying to get into this same church for years.”
The fifth characteristic is forgiveness. Forgiveness is possible only when will is replaced with willingness. It depends not upon effort but openness. It is not explanation nor is it forgetting. Forgiveness is simply letting go of resentment. Resentment is anger that clings to the past and revisits an old wrong, reliving over and over its pain, creating a vision of self as victim. Here is a story about forgiveness:
A former inmate at a Nazi concentration camp was visiting with a friend who had also been an inmate. The visitor asked his friend if he had forgiven the Nazis. The friend said that he had forgiven them. The visitor said that he hadn’t and hated them more than ever. “In that case,” commented the friend, “they still have you in prison.”
The last characteristic is being-at-home. Home is that place where we are comfortable with being ourselves. It requires being able to accept ourselves where we are in all of our imperfection. It means being grounded enough to forgive ourselves and others of imperfections and to be open to forgiveness from others. Here is a story about being-at-home:
A man had been looking for many months for a church to attend. One Sunday he visited a church and heard the congregation reading these lines from a prayer book: “Lord, we have all left undone many things that we ought to have done, and we’ve all done many things that we ought not to have done. The man collapsed into a pew and muttered under his breath, “Thank God, I’ve found my people at last.”
In addition to developing a personal ideal to guide one’s thoughts and behavior, there are recognized and established spiritual practices that have a long history in human culture as methods leading to the evolution of consciousness. The following list from the book How to Know God briefly describes four major yogas or paths for spiritual practice.
Bhakti Yoga: The path of devotion. This is the path followed by most of the world’s major religions and especially Christianity in the West. It is the simplest and easiest path with a focus on ritual worship and prayer. Its characteristics are well known to most people.
Karma Yoga: The path of God-dedicated action. This is a path often followed by those with a vigorous action-oriented temperament who feel a call to duty and service in the world of human affairs. The focus is on good works or seeking always to employ the right means toward the right ends.
Jnana Yoga: The path of intellectual discrimination. This is a difficult and solitary path only for those of considerable will and clarity of mind. Followers of this path attempt to intellectually discern between the transient and the divine in the events around them. It is a path that has produced many saints from people who would not otherwise have embraced religion in any form. The American mystic Franklin Merrill-Wolf is a possible example of someone who followed this path, as was Saint Thomas Aquinas.
Raja Yoga: The path of meditation. This is a path that combines aspects of the previous three paths. It is primarily for those of a contemplative nature. It also includes study of the body as a vehicle for spiritual energy with a focus on the function and nature of the seven psychic centers or centers of consciousness (a.k.a., chakras or lotuses).
According to Raja yoga, the minds of those who are fully attached to the world and not yet set upon a spiritual path are governed entirely by the three lower chakras. These chakras are centered on the organs of elimination, reproduction and digestion. The chakras involved in spiritual evolution are centered on the heart, throat, forehead and top of the head. The psychic Edgar Cayce often spoke about these chakras but reversed the order of the last two, explaining that the entire system conforms roughly to the shape of a cobra posed to strike so that the top of the head corresponds to the arched neck of the cobra and the forehead to the snout. Moving upward through the centers of consciousness is marked by diminishing ego and loosening of attachment to the material world or what the American mystic Franklin Merrill-Wolff called “the high indifference.”
In the practice of Raja yoga, one focuses the mind or the form of one’s chosen ideal in a chakra first by concentration, then by meditation, which is simply prolonged and unbroken concentration. Finally, absorption or direct intuitive knowledge of the chakra is achieved.
In conclusion, the decision to set upon a spiritual path is a decision to undertake a transformation of oneself. The psychologist George Kelly made the following observation about such tipping points:
“It is not so much what a person is that counts as it is what one ventures to make of oneself. To make the leap, one must do more than disclose oneself; one must risk a certain amount of confusion. Then, as soon as one does catch a glimpse of a different kind of life, one needs to find some way of over-coming the paralyzing moment of threat, for this is the instant when one wonders what one really is — whether one is what one just was or is what one’s about to be.” (gender neutered from original)
Addendum: In the end, it matters little if you agree with the panentheistic position. The merit to be found in articulating a statement of one’s personal ideals and then endeavoring to put them into daily practice can benefit anyone and depends upon no single philosophical or religious position.
The outline of Goswami’s Brain-Mind model presented below doesn’t capture all of the nuances of the development that the model received in his book The Self-aware Universe. I have used a few terms, especially in the upper part of the Figure at the end, that he doesn’t use but that I think are comparable and to which he probably would not object. For example, he uses the term Unitive Consciousness and I used the term Unified Field of Consciousness (UFC). I have also used three terms that come from David Bohm’s model (Super Implicate Order, Implicate Order and Explicate Order). Bohm indicates that the explication of a collapsing wave of possibility by its unfolding from the Implicate Order (transcendent dimension) into the Explicate Order (material dimension) is what creates our perception of time. Since in Goswami’s model the transcendent non-local consciousness (NLC) is obscured from local consciousness (LC), I offer Bohm’s idea of how time is created as the basis for the temporal discontinuity that obscures the one from the other. Goswami does discuss a temporal discontinuity as being what obscures our unconscious programming from our conscious awareness so proposing a complimentary temporal discontinuity as the obscuring factor between NLC and LC seems reasonable and provides a certain symmetry.
I have also included in the upper portion of the figure the term Quantum Monad (QM), which is a term used by Goswami but not until a later book (The Physics of the Soul, as I recall) and is roughly equivalent to what is often thought of as a soul. A QM is a possibility from a more complex set of possibilities which he refers to as a Bliss Body and I have referred to as an Oversoul (OS). If you think of the UFC (NLC, if you prefer) as a fabric then an OS is like one thread contributing to that fabric. An OS is too complex for explication into a single physical body/brain in the material dimension so a portion of it is explicated, i.e., a QM. Thus, LC can be thought of as a node of NLC that has its roots in the transcendent dimension but is generally unaware of its connection to the OS from which it is being projected, which in turn is an integral part of the UFC or NLC. The veil obscuring NLC from LC appears to me to be the temporal discontinuity created by the explication process.
Briefly, as a QM and it’s physical host grow and develop it is presented with many situations and choices. These choices can be thought of as a wave of possibilities with varying probabilities of being chosen and thus collapsed into actuality. Some possibilities are more probable than others for a variety of reasons, including biological programming (e.g., an innate preference for a sweet taste) and socio/cultural influences operating from outside the individual nudging him or her toward particular choices (e.g., parental preferences). Choices have outcomes and if an outcome is rewarding the same choice becomes more probable in future situations in which the previous choice is present. On the other hand, if the outcome is punitive the choice becomes less probable. Eventually, a program based on classical memory and consisting of a type of situation, a choice and an outcome is created and becomes an automatic process that operates beneath conscious awareness. Thus, our life is shaped over time and eventually the vast majority of our thinking, feeling and behavior arise from automatic programs (APs) [see sub-section in Part I) that keep us largely on autopilot (some suggest as much as 99.99% of our activity is on autopilot). The choice made by an AP is what we sometimes refer to as the “path of least resistance.” Conscious awareness is engaged with dealing with those situations that arise for which we don’t have automatic programs with which to engage the situation. Conscious awareness also observes the thoughts, feelings and behaviors arising from the unconscious APs. There is a demonstrated brief time lag between the choice made by an AP and awareness of it and its execution.
One effect of this temporal discontinuity is that conscious awareness begins to generate an explanation for why certain thoughts, feelings and/or behaviors are occurring. What evolves is a “fictive self” or agent that is responsible for these occurrences and constructs an explanation for them or one’s personal narrative. This agent is also referred to as self, ego and I. Thus, if one defines “free will” as the ability to make lower probability choices than the automatic and high probability choice that we would make on autopilot, then the most basic exercise of “free will” is the ability to say “no” to an AP choice arising from the unconscious. One obstacle to doing this other than the effort required is that often the time lag between decision and awareness is so long that what amounts to a reflex response occurs coincident with awareness.
Goswami suggests that one effect of meditation practice is that this time lag diminishes and the temporal discontinuity obscuring one’s AP from conscious awareness is weakened. The other effect at this level is that sitting quietly and allowing thoughts and feelings to arise into awareness and pass through provides practice in not reflexively acting on such thoughts and feelings. Goswami likens a thought to a quantum object. One can focus on and follow a thought and observe its path or one can focus on its content and explore the richness of its content but one can’t do both at the same time. Thus, a thought can be compared to either a wave form or a particle form. In meditation, one attempts to develop skill at avoiding following or exploring the thoughts and feelings that arise into consciousness. Thus, systematic application of meditation to develop local consciousness helps one acquire the tools needed to be less of a victim of AP and more deliberate or mindful about one’s choices.
Meditation can also help one bridge the temporal discontinuity obscuring LC from NLC. By learning to deliberately minimize one’s attention to stimuli generated by both AP and the external situations that activate them, it becomes possible to more easily access NLC. One effect of this is to open the doors to a more creative life since NLC contains infinite possibilities although with limits on the degree LC can engage them. Goswami suggests that Jung’s collective unconscious is an aspect of NLC and that the archetypes (defined as quantum objects) that are available therein constrain the infinite possibilities to a set available for exploitation by humanity. These constraints on possibility along with constraints on choices shaped by biology, language and culture are what create the consensus reality that permit a sense of shared experience. Personally, I view consensus reality at its broadest as a “fictive self” for the species and somewhat more narrowly as a “fictive self” for any given society. Finally, weakening the temporal discontinuity between LC and NLC also opens up the possibility of direct experience of the UFC, which many mystics have described as experiencing the unity of all things or merging with the mind of God.
David Bohm was an eminent quantum physicist. Early in his career he worked with Albert Einstein at Princeton University. With Yakir Aharonov he discovered the Aharonov-Bohm effect. He was professor of theoretical physics at Birkbeck College, University of London and author of several books on quantum physics. He died in 1992. The David Bohm Society.
The holomovement is a quantum field (QF) outside of space-time in which everything exists simultaneously as a unified whole creating a seamless, multidimensional field that is imbued with consciousness, intelligence and meaning. The QF is a vast sea of light energy in a state of constant flux and is the ground for all that is. The fundamental reality thus created is a unity that is causal but nonlocal. This means that events arising from the holomovement are determined but are independent of space and time (see two Figures, at end).
A. Super Implicate Order:
Creativity has its roots in the super implicate order, which is governed by the super quantum potential where possibilities are infinite. The super quantum potential is the source of the processes, laws or principles that give rise to the forms that are taken on by quantum potential (Q), which gives rise to implicate orders. Creativity is expressed through the QF as it generates implicate orders in a manner that could be compared to the way in which a fractal algorithm generates ordered forms in a seemingly random process.
B. Generative Order:
The QF is permeated by and is in correspondence with Q from which both waves and particles arise. Q acts on the entire QF and relates every particle to every other particle. Q does not carry energy but rather information. The effect that Q has on a particle is determined by Q’s form and the information carried by Q determines its form. Form is the structure, pattern, shape or organization conferred on a particle by Q. It is distinct from the particle itself and is analogous to the way the rules of syntax are independent of a sequence of words forming a sentence but guide its formation. Thus, Q can be thought of as the formative cause that guides the activity of a particle.
Order is dynamic and controlled by the information available in a specific context. What appears random in one context will be seen to be part of an ordered pattern in a broader context where more information is available. For example, evolutionary theory attempts to create an orderly description from apparently random events. Bohm’s model, however, suggests that what appear to be random events are actually embedded in a higher order that provides a broader context in which the random events become part of an orderly pattern. Order exists along a spectrum of orders that represents an open and potentially infinite system. For example, when a mystic perceives the reality of an implicate order, the mystic’s context has been enlarged or broadened. However, the level of detail or content available will be less than that perceived by a physicist from the context existing in the corresponding explicate order.
C. Implicate Orders:
1. Formative Order:
Bohm’s second implicate order. The subtle level of formative, organizing and creative activity. The “blueprint” for the material order.
2. Material Order:
Bohm’s first implicate order (first in the sense of being the first level above the explicate order). At this level particles (the basic building block for matter) undergo rapid creation and annihilation causing matter to appear to be blinking on an off. Particles are created by the convergence of waves in the QF causing an interference pattern or ripple referred to as a wave packet. The process described as “blinking” is also referred to as enfolding and unfolding and as projection and injection. A particle is explicated, unfolded or projected into the explicate order and then implicated, enfolded or injected back into the implicate order. One complete cycle is called a moment. The more rapid this process the greater the appearance of seamless continuity as perceived from the explicate order. It is the unfolding of the implicate order to produce the explicate order that creates the perception of time. The more separation between unfolding and enfolding the less apparent is continuity and the more events appear to be random. For example, when an electron appears to “jump” unpredictably from one position to another, the amount of separation in the electron’s moment causes it to display what appears to be random, discontinuous activity. One way that this can be thought of is as a series of photos. When presented slowly, one merely has a set of individual pictures, which may appear random. When presented rapidly, one has a movie.
D. Explicate Order or Three Dimensional Reality:
Three dimensional reality is a derivative of multidimensional reality. The appearance of direct causal connections in the explicate order are actually representations of relationships in the implicate order. Bohm’s model indicates that space-time was enfolded into the implicate order and was explicated in a pulse of light energy (comprised of all waves that move at the velocity of light). This pulse is now described as the big bang, which brought our expanding universe into existence. In some ways, matter can be thought of as condensed or “frozen” light. Since the QF is infinite and eternal, there is no reason to doubt that there are other universes created in the same manner.
Physical (soma) and mental (significance) are reciprocals of one another and there is a two-way flow of energy and information between them. Each significance has a corresponding soma structure. The relationship between soma and significance is meaning. Meaning is roughly equivalent to consciousness and spreads out over a spectrum. Consciousness thus is implicit in all matter in 3D reality but consciousness is not equivalent to self-awareness. The deeper meaning is enfolded into the implicate order the more subtle it is. The perception of shades of subtle meaning requires insight and cannot be attained through analysis alone. A change in meaning changes soma and a change in soma changes meaning. Content is meaning extracted from a given context.
Formative cause is similar to meaning and gives form to the activities of an entity as well as goals toward which the entity is moving. In a sentient being consciousness is its formative cause and thus a sentient being has the ability to self-direct its activities and the goals toward which it is moving; i.e., the being can exercise free will.
The manifest world provides a display. The 3D world then is like a computer monitor that allows the display of relationships between objects and events that are free to vary and create new relationships within limits imposed by the underlying software. Having a display allows consciousness or intelligence to become active. Recall that the pulse between the implicate and explicate order is two-way. The explicate order enfolds or injects information back into the implicate order. The implicate order then assimilates this information and incorporates it into what is unfolded or projected into the explicate order. The holomovement appears to be experimenting and thereby learning or evolving. A process that implies purpose for the 3D universe.
The above is my less than complete understanding of the presentation of Bohm’s reformulation (or interpretation, if you prefer) of quantum physics taken from the section on Bohm in: Friedman, Norman (1990). Bridging Science and Spirit: Common Elements in David Bohm’s Physics, The Perennial Philosophy and Seth.
Here is an expert opinion on Bohm’s reformulation quoted in the above book. John Bell, of Bell’s Theorem fame, upon reading Bohm’s reformulation said, “…one could see immediately that what he was saying was right.”
The earlier piece (Goswami’s Quantum Philosophy I) was an overview of his interpretation of what quantum physics means philosophically. That overview can be briefly summarized using the analogy introduced in Part I. Think of a computer with a huge amount of RAM or working memory. Within this “working memory” there is nestled a small reserved area, which might be thought of as having a shell that partitions it off from the rest of working memory. Within this reserved area there is a self-evolving virtual reality program running. The program has to follow certain rules, which impose limits on what it can produce but still allows a number of degrees of freedom for its operation. From the sheltered perspective of the virtual reality program, the reality created by the program is all there is and the vast field of “working memory” within which it runs goes largely undetected. Think of the huge “working memory” as the unified field of consciousness (UFC), the shell around the reserved area as space/time, the self-evolving virtual reality program as the materialist model of reality and the rules that govern the operation of the program as classical (Newtonian) physics (see first Figure, in P1).
Part II will look at the relationship of quantum waves of possibility in the UFC and the manifestation of human beings as objects in the material world. The following analogy from Part I will provide a brief review of the collapse of quantum waves of possibility (see second Figure, in P1). Imagine that a wave of possibilities is like a rapidly spinning loop of images, where there are 6 images of A, 5 images of B, 4 images of C, 3 images of D, 2 images of E and 1 image of F. The varied number of copies of each image represents the probability for that image. Thus, if one slows down the loop until one image alone comes into focus, you have the collapse of the wave of possibilities. Statistical determinism tells us that the image that becomes the focus is most likely to be image A (p = .30) but could be image F (p = .05). The loop (wave) has taken on the appearance of a single frame (particle) or collapsed possibility wave. However, recall that one has only slowed down the loop, not frozen it. Thus, the loop (wave) is still progressing (spreading) but in very slow motion. Whether you or other observers will ever detect this slow movement depends upon how long and with how much precision you observe the image. Even though one now observes only a single frame, that frame still retains a “hidden” connection to the loop, which means it still retains a connection to the wave of possibilities from which it collapsed.
Every person past, present and future is represented in the UFC as a wave of possibilities, a transcendent consciousness or quantum monad. Each of those consciousnesses will vary depending upon previous entanglements with the material world. In all cases, a transcendent consciousness represents far more aspects than could be manifest in a single collapse. Thus, a given collapse from a transcendent consciousness consists of selected aspects of that consciousness. Recall from the analogy above concerning wave collapse, that even following collapse there remains a connection to the wave of possibilities from which the collapse originated. As a collapse linked to a physical manifestation takes place, it unfolds in graduated stages from the Oversoul or bliss body, which is grounded in transcendent consciousness. The manifestation that begins with the bliss body ends with a material representation or physical body.
One aspect of a material manifestation is referred to by Goswami as the supramental intellect or theme body. This subtle (non-material) body imposes the broad outlines for the manifestation. These themes are similar to what Jung called archetypes. Another aspect of a manifestation is the mental body. The mental body is a suble body somewhat like a dictionary of meanings necessary for thought and feeling. The vital body is the last of the subtle bodies. The vital body contains the necessary forms for the manifestation. The biologist Rupert Sheldrake has proposed a similar function in biology that is carried out by what he refers to as morphogenic fields. Finally, as the collapse is completed the physical body is articulated by its connections to the subtle bodies (see Figure below). Thus, the structure of the physical body is controlled by the “blueprints” in the vital body being mapped onto the physical body. The mental body “writes” or maps its program onto the brain, making possible the meaningful processing of experience. The theme body provides broad parameters within which experiences are understood and related. The theme body, however, is not mapped onto the brain. Running throughout is the original thread of consciousness that began in and is still tethered to the bliss body. Only the physical body is a temporary abode for consciousness. The theme, mental and vital bodies comprise what Goswami calls a quantum monad, which is a permanent feature of the bliss body (a.k.a. Oversoul).
Using a different frame of reference, the quantum monad could be thought of as essentially equivalent to the religious concept of soul. There are important differences, however, between a quantum monad and a soul. Generally, the term soul is used to refer to an individual spiritual entity that has an existence independent of God as well as of matter. A quantum monad on the other hand is an integral part of a unified whole. The unified whole in which a quantum monad resides is in religious terms God. Thus, the traditional view of the soul is a dualistic conception that has each and every soul standing alone and separate from God and from the material world. The quantum view of the soul is a monistic conception in which each soul is merely an aspect of God as is the material world. In the quantum view the soul’s separateness or independence from God is merely an illusion. A persistent illusion but an illusion nevertheless.
What then might we learn of the soul by examining the probable characteristics of the quantum monad? In part one, ego identity and the idea of conditioning was discussed. Classical memory is the basis for conditioning and is an essential component in the process whereby one comes to have strong response predispositions. These response predispositions limit our choices from the broad range of possibilities that are always before us. At any given time we are free to make any of the choices available in the flow of consciousness. However, conditioning makes habitual choices the most likely. One outcome of conditioning of choices is that in the aggregate they come to form patterns. What we often call character in a person is related to the patterns that have come to dominate his or her thoughts, feelings and actions. Such general patterns are impressed upon the quantum monad through what Goswami calls quantum memory. The particulars of classical memory are not preserved in the quantum monad but the general patterns derived from experience are preserved by quantum memory within the monad.
For any individual consciousness an essential goal is to learn through experience that it is an integral component of the UFC or an extension of God, that is, to achieve enlightenment. Once that goal is met the individual consciousness is enfolded into the UFC and returns to a state of unity with God, enriching the whole in the process. Accepting unification of an enlightened consciousness with the UFC as a goal, it is clear that achieving such a goal is unlikely in a single lifetime. Goswami argues that this would necessitate what is known in religious terms as reincarnation. What is reincarnated is a quantum monad while the experiences and knowledge of the incarnated quantum monads is accumulated in the Oversoul.
Goswami’s proposed quantum monad is capable of quantum memory and thereby will retain memories of prior incarnations. These will not be memories in the classical sense, such as recalling how to tie a shoe or speak French. Access to classical memories from previous incarnations is possible through the principle of non-locality, which operates outside of space and time. However, access to classical memories from previous incarnation through non-local connections is relatively rare. Usually, the operative memories will be quantum memories of general patterns such as character traits like generosity or jealousy, of talents such as music or mathematics or of behavioral tendencies such as risk taking or phobias. Many such patterns are acquired through the experiences made possible by physical manifestations or incarnations. It is from these quantum memories that consciousness chooses what to make manifest through the quantum monad when a new incarnation is undertaken. The patterns held in quantum memory are in religious terms known as karma.
Unless an Oversoul has liberated itself from the need for physical manifestations, it will repeatedly incarnate quantum monads until it achieves liberation through enlightenment, which requires an awareness, through direct experience, of one’s unity with God. In the non-liberated, Consciousness identifies opportunities for physical incarnation that have a strong correlation with associated karmic patterns comprising a thread of karmic need within a given Oversoul. In other words, a developing physical form that has the biological foundations (for example gender and temperament) and the situational circumstances (for example ethnicity and nationality) to support in whole or large part the karmic thread identified. The incarnated quantum monad subsequently comes to articulate the selected physical form. Some aspects of the collapse associated with the vital body can begin quite early. However, there can be no mapping of the mental body, which in traditional religious terms is most closely associated with the idea of a soul, until the brain has formed. Thus, the mental body begins mapping onto the brain after about six months of development.
Karma or quantum memory influences current incarnations by biasing the probability that certain choices will be made within a given context. In short, the conditioned response biases acquired in one incarnation can be carried across into a new incarnation. For example, if one had developed a pattern of responses that might be called jealously in one incarnation, Consciousness may choose to manifest that pattern through the quantum monad in the next incarnation. Therefore, an individual on to whom a bias toward jealousy has been mapped will in suitable contexts be predisposed to make habitual responses associated with jealousy. The purpose is to provide the individual with opportunities to rise above this obstacle to enlightenment. The converse would be true for a more positive pattern such as a musical talent. Having such a talent mapped onto the physical manifestation will increase the probability that one will make choices that create appropriate contexts for further developing the talent. The purpose is to exercise the ability and make positive use of the creative energies available through Consciousness. Thus, unless a consciousness has no previous incarnation, each incarnation brings with it a collection of patterns or karma accumulated during prior incarnations. In other words, an opportunity has been created for one to overcome negative patterns and to creatively enhance positive patterns.
Karmic patterns impressed onto a correlated physical form in a selected situation do not impose outcomes. They set the conditions that are likely to lead to certain types of learning opportunities. Habitual response patterns predispose one to respond in a certain way to those situations. Because of free will, there is always the possibility that one will choose a less probable response that is a more positive response to a given circumstance. This entails being creative in the face of a challenge rather than habitual or reactive. Repeated success in exercising free will to make better choices will result in a change in the conditioned pattern and thus in one’s karma.
Free will is possible because of a brief grace period between the eliciting of a conditioned response and the actual response. Studies have shown that when a stimulus is presented, it is processed in the unconscious (i.e., beneath conscious awareness). The habitual pattern of response will predispose one to make the most probable response, which is to follow the path of least resistance. However, between the unconscious response and the physical implementation of this response there is a very brief delay. It is this delay that opens the door to free will. Through this brief window there is an opportunity to deliberately choose an alternative response from the possibilities that exist within consciousness. Of course, one might choose a worse or an equally bad response but one can also choose a better response. Better in the sense that it weakens rather than reinforces the negative pattern.
Free will and creativity are the tools available for working on one’s character or karmic patterns. Neutralizing negative karma and building positive karma opens the possibility for enlightenment. Ego is the persona that embodies our habitual patterns of thinking, feeling and acting. It is a mask behind which we hide and with which we identify so closely that we are blind to our true nature. The single biggest obstacle to liberation is ego. Stripping away this mask is an essential step in changing our character.
Birth and death are complimentary aspects of the karmic cycle. Death is the end of one wave in the cycle and usually the antecedent for the next wave in the cycle. Death is simply withdrawal of consciousness from a degraded physical form, a form that has served its purpose as a temporary vehicle for experience in the material world. Death is a phenomenon of the material world and therefore an illusion. The UFC and the Oversouls within it are immortal and eternal as are the quantum monads or souls within it. Death is also an exceptional window of opportunity. It says in the Tibetan Book of the Dead that a conscious death is a process that can lead to liberation (see also The American Book of the Dead). As consciousness withdraws from the physical body, it is possible through non-locality to become fully aware of all of one’s past incarnations and the obstacles that need to be overcome. In this moment of total clarity and spiritual joy, enlightenment is possible. Conscious dying requires preparation and intent for which guidelines exist.
*This interpretation of Goswami’s thinking is based solely upon my understanding of Goswami’s writing and is largely based upon his book titled Physics of the Soul, which I recommend to anyone who wants to pursue his reasoning more deeply.
To begin I want to distinguish between three terms: agnostic, atheist and true believer. True believers are simply people who uncritically embrace on faith any belief or system of beliefs for which there is no empirical validation. For example, true believers make a categorical assertion that a being called God exists. An atheist on the other hand denies the validity of any belief or system of beliefs for which there is no empirical validation. In counterpoint to true believers, an atheist categorically asserts that a being called God does not exist. In the cases of true believers and atheists, the psychological processes underlying their apparent contradictory positions is very similar. Both make absolute assertions about something that they can’t prove. An agnostic, on the other hand, takes a middle road between these two extremes and simply pleads ignorance.
While not limited to religious beliefs, it is within such a context that one most frequently encounters the use of the terms just described. Agnostics recognize that it is unlikely that either claim can be put to an empirical test and publicly validated. Therefore, agnostics stand aside and take no position. The existence or non-existence of a being called God appears to be a question of belief rather than one of fact. The one requires blind faith and the other empirical evidence. Clearly, a very large contingent of the world’s population have historically been true believers of one sort or another.
To further elucidate the assertions above that “The existence or non-existence of a being called God is a question of belief…[that]…requires blind faith…,” I will draw on points made in other essays, specifically The Natural Mind and Discernment, both of which can be found in posts on this site. In The Natural Mind it was suggested that what drives the vast majority of individuals is a fictive-self. This fiction is a complex narrative that is created and maintained to explain to ourselves the thoughts, feelings and behaviors that arise from our automatic programs (APs) [see sub-section in Part I]. These APs are acquired through conditioning over the course of our lives and remain, for most of us, largely beneath conscious awareness. In short, who we think we are is a product of the mind. In Discernment a similar case was made that what we call the world (human culture), as distinct from the earth (matter and natural processes), is likewise a product of the mind and is therefore at root purely conceptual. Imagine the earth without any humans and see how much of what I’ve called the world remains. A few material artifacts of human culture may persist for a time but the earth will soon enough consume them.
Most people mistakenly believe that their narrative about themselves represents objective reality. The basic narrative normally begins developing in early childhood and there are both personal and cultural components. Various components of the world are included that lead to belief in institutionalized paradigms representing such things as social structures, political institutions, economic systems, religion and so on. Thus, one finds that many people have a personal narrative that includes, among other conceptual paradigms, belief in a religion. Belief in a religion in turn supports belief in a God. The operative word in the case of religion and God is belief, which makes both merely an idea, a product of the mind.
There are, historically and currently, people whom many would call mystics. Mystics describe what is often referred to as Unity Consciousness, The Divine or The Absolute. The claims of such individuals are said to rest upon personal experience with a direct knowing of (as opposed to belief in) Unity Consciousness, The Divine or The Absolute. However, such assertions about personal experience cannot be objectively evaluated or publicly validated. The difference between a mystic and a religious person is that a mystic does not ask you to believe anything but instead invites you to seek personal confirmation through your own experience of what he or she reports. To put this another way, a mystic invites you to engage in a single-subject experiment that often comes with a methodology for implementing the experiment. A religious person asks you to take on faith his or her beliefs.
As an imperfect illustration, suppose I returned from a trip to a country that included a exotic fruit in its diet. I had eaten the fruit many times while visiting but you have never heard of it. I can tell you a lot of things about the fruit but you then only have some limited knowledge or information that in no way duplicates the actual experience of eating the fruit. Unless you repeat my direct experience by eating some of the fruit you will never know what I’ve tried to relate to you. The taste of the fruit is just an idea in your mind, not an actual experience. You may believe from the description that the fruit would be tasty, but you can’t know if that is true without direct experience.
Thus, if I recommend that you obtain some of the exotic fruit and try it for yourself this is analogous to the approach of a mystic. If I tell you about how tasty the fruit is and you believe what I say and begin telling everyone you know how great this fruit is that is analogous to the approach of a religious person. As is said in Zen, “Don’t confuse knowledge with knowing.” Thus, personal experience is subjective and can’t be transmitted to anyone else, except as an idea. Mere ideas are always subject to misunderstand-ing and distortion and often are corrupted in their transmission. One should never invest belief in the truth of an idea.
Individuals who have mystical experiences that reveal to them what they experience as “God” almost universally invite others to personally test their reports and to experientially verify them for themselves. Thus, I’m personally inclined to at least give mystics the benefit of doubt, since they do not ask anyone to believe their reports based on faith. Interestingly, many religious narratives grow up around such individuals after their death. These narratives often appear to significantly distort and elaborate what the mystic actually said or taught. These religious narratives, in my opinion, almost always serve some personal, social or political purpose. I’m reminded of my favorite religious joke that can be found on the Poetry and Related Items page on this site.
Thus, I am an agnostic because I can see no way to give belief in the existence or non-existence of a being called God a factual basis. Related to the question of whether or not a Supreme Being exists, there is also the issue of religious belief. Because I am aware of strong human tendencies to invest faith in beliefs arising from mere ideas, which are often the product of irrational thinking, I cannot embrace any religion. Religious beliefs can have a strong emotional appeal and may moderate existential anxiety, but like all beliefs they are just ideas and have no reality outside of the mind. I recognize and accept that there are awesome mysteries about the nature and origin of the universe that I cannot fathom, but religious dogmas about these mysteries are not satisfying, and ultimately explain nothing. I am open to experimenting with methods suggested by mystics as ways one might gain a direct, intuitive and personal understanding (gnosis) of these mysteries. However, belief in institutionalized religious dogma articulated through a formal organizational structure is the antithesis of such methods. Even should I have success with methods recommended by mystics, I recognize that the experience would be personal and would not and could not extend to anyone else. The Truth known by mystics is subjective and only available on an individual basis.
In conclusion, I suggest that agnosticism should be one’s ground state. I think that taking an agnostic attitude toward any and everything that one has no experiential basis for accepting should be one’s goal.