Search Results for: The Natural Mind

The Natural Mind

          The natural mind is called by many names, including among others, the unconditioned mind, original-mind, presence and selflessness. It is, in my view, the unconditioned awareness that you were born into when you entered this world. It is always present but most of us have “lost” it.

How could you lose your natural mind? The process begins to unfold very early. There are three aspects to the process. The first might be called primary programs that are biological in nature. These programs send signals into conscious awareness that we react to. Hunger is one example. When you become aware of a hunger signal, you engage in activity directed at responding to the signal. You engage in activity that results in you consuming food, and the program rewards your activity by eliciting satisfaction. Secondary programs come to be built upon primary programs through choices made and repeated. At the earliest stages one has little choice except to reject or accept what is offered by a caretaker. Later, one begins to have a wider range of choices and some independence from caretakers’ choices on your behalf is achieved. Through choices and repetition of those choices new programs are acquired.

Once a program is established it becomes automatic. Given a choice of foods, you don’t have to consciously think about the choices and, even if you do, the probability favors you making a selection that has a repeated history under similar conditions and in similar circumstances. Your automatic program (AP) makes the decision for you and when an impulse to act on the decision enters your conscious awareness (CA), you mentally say to yourself something like, “I think I’ll have candied yams. They are really tasty.” When given choices that you have no history with, such as in an ethnic restaurant whose menu is outside your range of experience, you may be conflicted without your “inner guidance” and will have to actually apply conscious decision making to the choices by seeking more information about the items on the menu or, failing availability of sufficient information, resort to a random selection.

Even in such a situation, your APs may come into play as you gain information and an AP partially matches up with a menu item because of some commonality in an ingredient or ingredients with established choices. An AP may make a decision based on additional information and send a choice (as an impulse) into CA and you mentally say to yourself, “Oh yeah, that dish has lamb in it and I like lamb so I’ll go with it.” Lacking ingredient similarity, an AP may act on similarity in aroma or appearance. An adult with a lot of established programs may seldom fall back on a purely random choice.

In addition to secondary programs there are tertiary programs. Tertiary programs are programs established through directed learning experiences. These may be informal, such as being taught a language or languages in the home, that our family doesn’t eat pork, Americans support their country, men are leaders and women must pay attention to their appearance. Other informal learning experiences may have other social influences that are outside the family such as a peer group, community organizations and the media. You may acquire APs related to such things as music preferences, clothing preferences, religious beliefs, sexual attitudes, political ideals, occupational preferences and prejudices. Other directed learning experiences may be more formal like those found in educational programs to teach subjects like reading, writing, mathematics, history and physics.

[Note: If you would like a demonstration of the reality of these APs, click on “Implicit Attitude” and take some of the tests, especially those on social attitudes, and compare what you believe about the topics with what the tests reveal at the unconscious level.]

Many APs will usually be functional, efficient and of great benefit. Other APs may do no great harm. Some may be or may become highly dysfunctional and create a constant source of problems, the origins of which are difficult to identify. One simple example might be a woman who repeatedly makes poor choices in men because of dysfunctional APs that influence what she finds appealing in a man or, conversely, a man who finds problematic women appealing because of dysfunctional APs.

As you develop and acquire more and more APs, you begin to engage in a lot of thoughts, feelings and actions that arise from beneath CA. Conscious awareness creates explanations to explain the occurrence of these thoughts, feelings and actions. Over time the explanations are woven into narratives that explain who we are and why we think, feel and act in certain ways. This becomes an evolving self-description or what might be called a fictive-self. The fictive-self usually has several narrative variations, which draw on existing APs and new APs that may develop out of circumstances peculiar to a particular variation. There is usually a variation for each of the long-term roles that we acquire in the course of our lives, such as student, spouse, parent, employee, partner, friend and so on. Some of these variations may be more functional than others and especially dysfunctional when they are contradictory and in conflict.

Another important process in the creation and maintenance of our fictive-self is memory and imagination. When our “mind” is not externally focused on some attention-requiring task like composing this essay, it goes into narration mode. Memories associated with our narrative arise in CA. We ruminate on past accomplishments, pleasures, failures or misfortunes as a way of illustrating and reinforcing our story. If a memory doesn’t fit our story well, we will modify and tweak the memory to bring it into better alignment with our story. We also project these memories through imagination into hypothetical future scenarios, which is different from drawing on past experience in considering how we can accomplish a specific goal. That type of thinking is called planning and is not pointless rumination. Narration strengthens our story and our identification with it.

We become strongly identified with the fictive-self we weave. It becomes us and we go through our lives thinking that we are the story that we have created to explain the APs operating beneath CA that direct our thoughts, feelings and actions. The more strongly we are identified with our fictive-self, the less aware we are of our original self and the less self agency we exercise. In short, we have lost our natural mind and, in the process, the ability to see the world as it is rather than as it appears through the explanatory filters we have created to explain the effects of our APs. Literally, I AM my story and my story is ME, but a story is just that — a story. Many people arrive at such an understanding spontaneously. This epiphany about the fictive-self tends to be powerful, transformative and often viewed as a spiritual event. Such events are also sometimes referred to as noetic events.

Personally, I had such a noetic event when I was seventeen years of age that revealed to me that my concept of self was simply a matrix of beliefs in which I had invested my identity. This was a transformative experience for me, but one that took years to manifest its effects and be fully understood. A decade later, I had a second noetic event in which I realized that, not only do we have a personal matrix of beliefs that we identify with, but there is a larger more universal matrix in which our personal matrix is embedded and entangled. If you’re interested in these two noetic events in my life, they are covered in A Personal Odyssey.

Stories can be changed. The first step is to recognize that who you think you are and why you think, feel and act in particular ways is because you’re following a script that you’ve created. The more strongly you’re identified with your fictive-self the more difficult it will be to change your story. The techniques discussed in my eBook, Self-agency and Beyond (see chapters 2, 3, & 4), include methods for working on your AP’s and the story you have written about them. Self-agency is the tool that needs to be developed, if you want to improve your story and change the way you relate to the world. Self-agency requires that you recognize that you have a fictive-self that you created and that you can change it. The second step is to employ some of the techniques available to understand your story and then to effect functional changes in the story. Just knowing that you are articulated by a story and making that story more functional can make significant improvements in your life.

However, recognizing that you are identified with a story and making improvements to that story will not alone restore your natural mind. Restoring the natural mind requires that you stop identifying with the story that you’ve woven around your APs and relax back into the pure awareness of being. Being present with the natural mind will provide a fresh perspective on everything and you can respond to situations as if they were unique happenings, not instances of AP-driven events that make up part of the story that is your fictive-self. Being in the natural mind will let life flow through you unimpeded by efforts to control and direct it to make it conform to your story.

Ending identification with your I, fictive-self, ego, personality or whatever term you want to use for the construct is not generally something that people find easy to do even once the idea becomes viable to them. There are many approaches to ending identification with the story and most of them involve extended programs of meditation. Meditation will give you greater access to material that has largely been beneath conscious awareness for most of your life. Coming to know and understand your APs will lead you to an intuitive understanding of the fictive nature of your ego or self. It is this direct understanding that begins to free you from identification with your story.

Many spiritual teachings speak of losing the self or getting rid of the ego or living totally in the present moment. All of these notions should be considered as metaphorical ways of saying that you should stop identifying with your story. You can’t get rid of your fictive-self because it serves useful purposes. But your phone, computer or car serve useful purposes and mentally healthy people don’t invest their identify in them. These and many other useful things in your life are just tools. Likewise, once you stop identifying with your story, your fictive-self simply becomes a cognitive tool that is used as needed and then put aside until needed again.

To illustrate what this might feel like, consider the following scenario. You were selected five years ago by your employer to go overseas to work in a subsidiary. Let’s say that you went to Germany. You lived in Germany for five years and became fluent in the language and came to understand the culture. Call this your German identity. At the end of five years, you return home to work in the corporate headquarters.

You now operate in a way consistent with your native culture and speak your native language. One evening you are having dinner in a restaurant and overhear some German tourists having difficulty with the menu and placing their order with the waiter. You get up go over to their table and in German ask them if you might be of assistance. They readily accept and you help them negotiate the items on the menu and place their order for them with the waiter. The Germans invite you to join them and you do so and put your German identity to work during the dinner. When this task is complete and the German identity is no longer needed, it is put to “bed” so to speak.

Think of your fictive-self as similar to this hypothetical German identity. When you can put it to “bed” and wake it up when circumstances require it, you will bring to an end almost if not all of the narration that has previously had a near continuous run in the theater of your mind. You can now live your life largely in the present moment, which is all that really exists. You will have a much fresher and unencumbered view of events and can respond to them on their own terms rather than in terms of the character in a play of your own authorship. Thus, you have recovered your natural mind.

Many spiritual traditions see the recovery of the natural mind as the first step in moving on to a transformation of consciousness and identification with what might be thought of as Source Consciousness. For example it might have been the natural mind that Jesus was referring to in the following:

Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.”

 A translation of this into other terminology might read, “Frankly, unless you can regain your natural mind, you will be unable to know Source.” You can replace Source with whatever terminology works best for you. Examples might include Christ consciousness, consciousness of the divine, God, unbound consciousness and so on.

Regaining the natural mind is significant in itself. However, for those so inclined, it can become a doorway. Passing through that doorway opens possibilities for several transformations of consciousness that end with experience of Source Consciousness, but that is beyond the scope of this essay (see Self-Agency and Beyond).

States of Mind: An Overview for Meditators

          There is a continuum of states of mind in which one might find oneself. Often, if we’re present with our current experience, we become aware of our state of mind. However, it is not unusual for us to become aware of a state of mind only in retrospect. Meditators are more commonly present with their state of mind and aware of their current state, especially during meditation. For beginning meditators this is often the first time they have actually monitored their state of mind and often find it more chaotic and distressing than focused and relaxed.

I will use four markers for points along the continuum. However, there are many points along a continuum, so these four markers are by no means exhaustive. They should, at least, make the nature of the continuum clear.

In a discussion of meditation in Part I of Self-agency and Beyond (see Chapter II, p. 28), I used four descriptors for states of mind during meditation that I will now elaborate a little on using a weather metaphor.

 1. Monkey Mind

Monkey mind is analogous to a rain storm with black clouds illuminated by lightning and punctuated by thunder. The black clouds represent thoughts and, as in a thunderstorm, fill the sky (mind), obscuring everything else in the sky. The lightning represents emotional content and the thunder represents powerful impulses that arise.

2. Hummingbird Mind

Hummingbird mind is more like a day in which the sky is overcast with gray clouds. Again the clouds represent thoughts and while they still obscure everything else in the sky, the thoughts they represent are not as dark and intense as those in a thunderstorm. There are scattered showers, but these do not represent the kind of emotional arousal represented by lightning, nor are there powerful impulses released as represented earlier by thunder.

3. Teflon Mind

Teflon mind is like a clear day with a blue sky punctuated by white clouds drifting slowly across the sky. The clouds represent thoughts that gently arise into untroubled awareness, represented by the blue sky, and then recede out of the field of awareness.

4. Natural Mind

Natural mind is like a pristine blue sky without a cloud in sight. Wisps of thin, white clouds appear from time to time and are all but obscured by the brilliant blue sky.

Practically everyone has experienced all the points on the above continuum. The difference between the typical person and experienced meditators is the relative amount of time spent at different points. This is illustrated below.

                                     

The typical person is predisposed to become absorbed in the clouds (thoughts). Meditators wait patiently for the mind to clear and present a break in the clouds and then focus their attention, not on the clouds but on the clear sky (pristine awareness). The goal of most meditators is to spend as much time as possible in or near the Natural Mind end of the continuum. The Natural Mind is the beginning point from which higher states of consciousness can be experienced, which is another topic.

The typical person who is absorbed in his or her thoughts almost always believes that the thoughts represent the self. That is, typically one identifies with one’s thoughts and believes that one’s self is defined by one’s thoughts. Meditators, however, come to realize that, unless directed at some specific task, their thoughts arise and subside on their own schedule and with no specific purpose. They just are. Thus, experienced meditators have learned to become absorbed in awareness of the present moment and to be a mere observer of any thoughts arising and subsiding in their awareness.

The critical question for anyone who has experienced being simply an observer of their thoughts is, Who is doing the observing? It clearly can’t be the thoughts observing themselves. This recognition negates the belief that one is one’s thoughts. So, Who are you?

The World Is An Illusion ?

“The world is an illusion” is a statement that gets tossed about in some quarters. It is my intention in this essay to share my understanding of the statement. An illusion is defined as “something that deceives by producing a false or misleading impression of reality. Most people that I have talked to about the title statement take “illusion” to be equivalent to “mirage.” A mirage has no substance, function or meaning. There is a big difference between a distortion of or misleading impression of something and its total absence. I would include in the idea of illusion the  revealing of an aspect or part of something rather than the whole. To take a simple example, think about what your impression might be if your first experience with a dog was only the tail. Your impression would surely result in a false or misleading perception of the actual nature of a dog. The word “world” in the title statement is probably better represented by the phrase, “your experience of and beliefs about reality.” Thus, we might translate the statement to read, “Your experience of reality provides a misleading impression,” while recognizing that “experience” begins as a perceptual phenomenon. This does not mean it has no substance, function or meaning. If someone uttering the title statement or someone hearing the title statement understands “illusion” as meaning “mirage,” I think the meaning of the statement is misunderstood. I think the original intent was to suggest that our perceived reality might seem to be true and correct but is in fact false or misleading. Hereafter, the word “illusion” is used to simply mean a distortion in our perception that results in a false or misleading impression of reality.

It is also likely that what you perceive is largely a cognitive construction. Neuroscientist Don DeGracia has pointed out that vision research shows that the visual cortex receives more input from the brain itself than from sensory input through the eyes. The eyes in turn are said to only take in about a fifth of the available sensory data. This appears to support the idea that we actually construct what we see. Persons who have been blind from birth and that medical science provides with an intact vision system still have to learn to see images that you take for granted. Some actually find the experience so confusing that they say they would prefer to be blind and wear dark glasses to block stimulus input. I will end this introduction with a quote from Albert Einstein that you might ponder, “Reality is an illusion, albeit a persistent one.”

 In the following, I will discuss the translated title statement relative to four perspectives, where the fourth is the likely source of the title statement.

The first perspective is biological. I will briefly describe here a way of looking at perception from an evolutionary perspective. There is only one person that I am familiar with who has developed and conducted research on this evolutionary perspective. If you’re interested in the details, I recommend you read Donald Hoffman’s book, The Case Against Reality.

The research done by Hoffman and the resulting scientific theory views what we perceive as “fitness icons.” Hoffman’s research and theory suggests that evolution has shaped our perceptions to be finely tuned to those aspects of the world that have fitness implications for us as biological organisms. Fitness refers directly or indirectly to things important for survival and reproduction. One way to look at this is that anything we perceive, including our body, is an “object” in a field of energies (note, what we call matter is just concentrations of energy) that go well beyond what we can sense. Evolution has shaped our sensory organs to only recognize those characteristics of the energy field that have fitness implications for humans. Further, what we perceive in a fitness icon is a representation of its critical features for us presented in a form that is most meaningful to us. There are many aspects of our environment that don’t have fitness implications for us and to which we are essentially blind. The limited amount that we do perceive seems to us to be reality. The belief that we see reality as it is, is an illusion. It is only a particular take on a segment of the sensory field. Your personal perception of reality is not reality as it is. It just seems that way.

The second perspective is psychological. Almost all normal people have what might be called a personality, self-concept or ego with which they identify. Whatever you wish to call it, this is what most people think they are. Bill, for example, has a lot of characteristics that he would ascribe to himself, such as hardworking, fairminded, charitable, shy, a poor public speaker, apolitical, good with animals, a victim of an abusive father, and so on. All of these things and more are woven into a personal narrative, and this narrative is based in large part on memories of past experience. This narrative gives Bill a road map that tells him where he fits in. It also provides a ready explanation for things that he thinks, feels or does. It shapes his life by determining what he believes he can and can’t do, what he expects from life and how he goes about being in the world.

The thing about personal narratives is that they are to a great extent a fiction. To begin with, the narrative is comprised of selected memories from the pool of all the memories available. These selected memories, like all memories, are subject to editing and revision. Research shows that memories are not stable though we like to think they are. Memories change over time in both subtle and dramatic ways. Even two or more people having a similar experience will create different memories of it. This is often apparent in conversations with siblings about experiences shared in the home while growing up. In the course of weaving the memories into a narrative some license is taken in order to create a cohesive story, which is believed without question. The narrative seems like who you are but it is just a psychological construct that is mentally active whenever you aren’t focused on a task. You frequently review, update, edit and reinforce this narrative to the exclusion of many other possible variations on the narrative. The psychological construct posing as you is a constructed fiction, which does have elements of truth in it. I would say it can also be thought of as an illusion because it is a distortion of your complete body of perceived experience. Usually, those experiences that have a strong emotional component are the ones selected to weave a story around. Your construed personal reality is who you believe you are. It seems like it is your true “self,” but it is an illusion in the sense that it is to some degree a distortion of your fully lived experience. I have discussed this further in a post (among others) titled The Natural Mind on my website and in Chapter Four of my ebook, Self-Agency and Beyond.

The third perspective is cultural. This is a much larger narrative than your personal narrative but a narrative nonetheless. Every culture and sub-culture has a story that explains to members who they are, what they should believe and how they should act. This narrative is embedded in history, literature, media, myths (e.g., self-reliant individualism) and other means of conveying and reinforcing the story. Cultural narratives often overlap a nation so we can, for example, talk about the American culture or the American story — albeit with sub-plots. In some cases, the culture is broader than a nation and may, for example, be tied to an ethnic group (e.g., the Kurds) spread across several countries. What seems to be true to you is but one of many stories that could be woven about your culture by making different assumptions and emphasizing different events, different people and different interpretations. In fact, for anyone who takes the trouble, it is often much easier to see the revisions, editing and modifications of a cultural narrative across historical time than to see it in one’s personal narrative. This first became apparent to me when, as an undergraduate, I took a three-term course in constitutional law. I completed this course seeing the U.S. Constitution as providing a foundation more like shifting sand than a rock solid foundation. Identification with a cultural narrative is belief in just one of many potential constructions. While it may seem to you to be correct and true, it is an illusion in the sense that it is a distortion of the total cultural experience. If you would like to explore this dimension in greater detail, I recommend Jeremy Lent’s book, The Patterning Instinct and an analysis based in neuroscience by Iain McGilchrist titled, The Master and His Emissary:The Divided Brain and the Making of the Western World. It is also not hard to find explications of alternate stories about cultures, especially from groups diminished by the prevailing story.

To summarize the first three perspectives, you have biologically imposed limitations and restrictions on what aspects of reality that you can perceive and how you construe them. You create a fictive-self as a tool for negotiating your way through life and explaining your thoughts, emotions and actions. You adopt a belief in a constructed cultural narrative in which to embed your personal narrative and try to sync the two to work together. All of these, in their own way, distort the deeper reality from which they are extracted. In short, relative to the deeper reality they are illusions. In most cases useful and also true in a superficial sense.

 The fourth perspective is the really deep dive in this essay. There are a number of labels that might be used for the fourth perspective. I will call it the spiritual perspective, because that is a term commonly used these days for some of the things that will be discussed. This is a perspective recognized by many traditions, including Christian, Buddhist, Moslem and the Vedantic and Tantrik traditions in India.

When talking about religious and theistic philosophical systems, it can be said that they often have two faces. The exoteric face, which is the public face and is most visible through its churches, temples and so forth and by its practices, ceremonies and rituals. The exoteric face is most often associated with systems of belief. Then there is the esoteric face, which may be associated with monasteries, ashrams, and even ascetics and hermits. The esoteric face is most often associated with systems of practice (see the Introduction and Part II of my ebook Self-Agency and Beyond) and personal experience of gnosis (intuitive knowledge of spiritual truth). The esoteric is a side of Christianity that has largely been absent for some time, but is currently seeing something of a revival. This segment will draw on the esoteric face and the teachings of individuals referred to as sages, awakened, realized and enlightened among other labels. The presentation will be somewhat generic rather than tradition specific.

The view from this perspective asserts, on the basis of phenomenological knowing or gnosis, that the material cosmos, including all life forms, are epiphenomena that arise from a universal primordial awareness/consciousness that has no beginning nor end. I make a distinction between awareness and consciousness in the Introduction to my eBook Self-Agency and Beyond but will hereafter stay with the term consciousness. This primordial consciousness contains the material cosmos but is not limited to the material cosmos. In another essay, I describe the cosmos as like a cosmic egg, characterized by locality*, floating in a sea of primordial consciousness (characterized by non-locality*). A sea of consciousness that is inherently intelligent, creative, inquisitive and unconditionally accepting of its own being and everything that arises from it, This type of conception can be found in either a theistic version called panentheism (see Part III of my eBook SelfAgency and Beyond or one of several essays such as this one) or a philosophical version called monistic idealism (see the works of Bernardo Kastrup and in particular The Idea of the World, which is for most readers not the book of his to begin with. I suggest starting with A Rationalist Spirituality). You can find a list of most of Kastrup’s books along with an audio interview about each book on a page on my website.

This view further asserts that particularized consciousness in each biological organisms is simply a contracted kernel of primordial consciousness that in its particularized form is unaware of its roots in primordial consciousness. The material cosmos was “imagined” into being by primordial consciousness to serve as a basis for the evolution of life. Life serves as the vehicle for kernels of particularized consciousness and in a self-conscious life form that might be called personal consciousness. The purpose of particularized consciousness is to provide primordial consciousness with the opportunity to explore its own infinite potential through experience. Experience arises out of the tension that is created through complimentary pairs, such as, satiety and hunger, hot and cold, life and death, love and hate, good and evil, male and female, health and disease, and so on. Once set in motion, this system is independent and autonomous, allowing full expression of whatever it generates.

This is a complex perspective with many variations that all point to much the same conclusions. The paragraphs above hardly do justice to the perspective but that was not their intent. If you want to explore the fourth perspective further there are a number of reference links above. You might also read Part I of Tantra Illuminated by Christopher Wallis for the philosophical foundation for the yoga tradition based in Tantra. You can also find additional essays on my website by employing the search engine or looking at the titles page. Finally, you might get some idea of this from the poem Conundrum that I recently wrote and that can be found on this page.

Many persons who have realized their true nature as vehicles for primordial consciousness and have opened to consciously embodying primordial consciousness have made statements such as the title statement for this essay. Their intent seems to be to convey that there is a deeper reality beneath what seems to be reality to most humans. From their perspective, what most of humanity calls reality is in fact closer to a lucid dream in primordial consciousness. This does not make it any less real or meaningful to participants in the “dream” but what the “dreamers” perceive as reality is a false or misleading perception of the deeper reality underlying it and therefore can be called an illusion. A similar statement that is associated with this perspective is that “There Is No Doer” about which I have also written an essay titled Are We Merely Divine Puppets?.

* locality and non-locality are physics terms that essentially mean within space/time and beyond space/time respectively.

finis

David Center

Zingers

The following are brief quotes loosely organized into the categories: Education, Economics, Philosophy, Politics, Psychology, Science and Spiritual.

Education

An investment in knowledge always pays the best interest.
Franklin

[Government] education is a mere contrivance for molding people to be exactly like one another.
John Stuart Mill

To educate a person in mind and not in morals is to educate a menace to society!
T. Roosevelt

Be careful about reading health books. You may die of a misprint.
Mark Twain

Economics

The market can remain irrational longer than you can remain solvent.
Keynes

Freedom’s only true defense is sound money…
Denning

No one ever lost money by taking a profit.
Rogers

The purpose of business is not to make money but to serve its customers so well that it is profitable.
Unknown

The problem with socialism is that sooner or later you run out of other people’s money.
Thatcher

The only function of economic forecasting is to make astrology look respectable.
Galbraith

In a free market without government privilege, people seeking profit are led as if by an invisible hand to create general benefits that may be unintended.
Adam Smith

It is [an] underlying confusion between wealth and debt which has made such a tragedy of the [current] era.
Soddy

If printing money made you rich, Zimbabwe would be the richest county on the planet.
John Key

…economists are most economical about ideas. They make the ones they learned in graduate school last a lifetime.
Galbraith

Under capitalism, man exploits man. Under communism, it is just the opposite.
Galbraith

Philosophy

Words are like bullets in truth’s bandoleer, and poets are truth’s snipers.
Wu

Our lives begin to end the day we become silent about things that matter.
King

The supreme sloth consists in failing to long madly for immortality.
Unamuno

Optimism is a duty!
Popper

What do you care what other people think?
Feynman

The attempt to make heaven on earth invariably produces hell.
Popper

Evil is the complete absence of empathy.
Unknown

The most common of all follies is to believe passionately in the palpably not true.
Mencken

Everyone takes the limits of his own vision for the limits of the world.
Schopenhauer

I’ve seen a heap of trouble in my life, and most of it never came to pass.
Twain

History doesn’t repeat — but sometimes it rhymes.
Twain

David
Intolerance is the natural concomitant of strong faith.
Durant

Preparation is temporary, regret is forever.
Curry

We are blindest to precisely whatever might be most illuminating
Banks

Happiness is when what you think, what you say, and what you do are in harmony
Mahatma Gandhi

Those who fear Hell follow a religious path, those who have already been there follow a spiritual path.
Unknown

I feel much better now that I’ve given up hope.
Center

Your point of power is always in the present.
Seth

As long as you believe in some Truth, you do not believe in yourself.
Stiner

We are not physical beings who have temporary spiritual experiences but rather spiritual beings who have temporary physical experiences.
Unknown

Trying to be compassionate is like trying to be spontaneous.
Beck

Worrying is praying for something that you don’t want.
Bhagavan Das

There are two ways to be fooled. One is to believe what isn’t true, the other is to refuse to believe what is true.
Kirkegaard

Fiction is obliged to stick to possibilities. Truth isn’t.
Twain

Skeptic: Someone who doubts everything including his own skepticism.
Bengston

Pseudo-Skeptic: Someone who exercises a set of prejudgments against anything that varies from the conventionally accepted, especially in the face of data to the contrary.
Center

Dialogue: A free flow of meaning between people in communication.
Bohm

Men never do evil so completely and cheerfully as when they do it from religious conviction.
Pascal

One of the first conditions of happiness is that the link between Man and Nature shall not be broken.
Tolstoy

The recipe for perpetual ignorance is to be satisfied with your opinions and content with your knowledge.
Elbert Hubbard

You only are free when you realize you belong no place — you belong every place — no place at all.
Maya Angelou

Being free is being able to accept people for what they are.
Maya Angelou

Courage is contagious. Every time we choose courage, we make everyone around us a little better and the world a little braver.
Brene Brown

When we use dehumanizing language, it says much more about us than the people that we’re railing against and it chips away at our soul.
Brene Brown

Political

Legislation… is the chief instrument of oppression.
Hayek

No government can in any way expand its powers over people but to limit freedom…
Unknown

If government cannot be limited, freedom is lost…
Garret

Government is not reason, it is not eloquence, it is force…It is a dangerous servant and a fearful master.
Washington

The tragic flaw in political parties is that they attract politicians.
Center

Political correctness is to religious orthodoxy as insensitivity is to heresy.
Center

Bureaucrats are individuals adept at aggregating small solvable problems into large unsolvable problems.
Center

A constitution is to…government, what law is to individuals.
Nelson

Democrats tax and spend, Republicans borrow and spend, libertarians are frugal.
Center

The greatest dangers to liberty lurk in insidious encroachment by men of zeal.
Brandeis

There is nothing so bad that government can’t make it worse.
Russell

Opinion polls are a symptom of mobocracy.
Unknown

Dissent is the highest form of patriotism.
Jefferson

Freedom is the length of the chain between your imagination and reality.
Unknown

The Christian religion is not an implicit part of the American government.
John Adams

A free society is a society where it is safe to be unpopular.
Stevenson

Politics is the business of getting power and privilege without possessing merit,
O’Rourk

Every decent man is ashamed of the government he lives under.
Mencken

Those who control history have leverage on the future.
Center

You can never be certain that something will happen until the government denies it.
Sir Humphrey

The top 5% pay 59% of income taxes and the bottom 50% pay 2.7% of income taxes.
IRS

I predict future happiness for Americans if they can prevent the government from wasting the labors of the people under the pretense of taking care of them.
Thomas Jefferson

I really look with commiseration over the great body of my fellow citizens who, reading newspapers, live and die in belief that they have known something of what has been passing in their times.
Jefferson

The United States of America have only one permanent criminal class, members of the U.S. Congress.
Twain

Never assumes the rules are what you think they are just because they are written down, if someone else can change them.
Mauldin

Ideology is the science of idiots.
Hamilton

Watching Republicans and the Democrats bickering over the U.S. debt is like watching two drunks argue over a bar tab on the Titanic.
Unknown

I speak the truth not so much as I would, but as much as I dare and I dare a little more as I grow older.
Montaigne

American politics has clearly demonstrated that you can indeed fool most of the people most of the time.
Center

Bipartisanship is alive and well as evidenced by the cooperative effort to bankrupt the country.
Unknown

Politics is not the art of the possible. It is choosing between the unpalatable and the disastrous.
Galbraith

An election is the advance auction of stolen goods.
Mencken

Any man who thinks he can be happy and prosperous by letting the Government take care of him; better take a closer look at the American Indian.
Ford

Libertarianism: A conspiracy to take over the government and leave you alone.
Unknown

Mandatory health insurance is older people mandating that younger people pay for their health care.
Dent

Changing the politician occupying an office is analogous to changing the font on a menu.
Tim O’Reilly

Fascism should more appropriately be called Corporatism because it is a merger of state and corporate power.
Mussolini

America is slowly discovering that the land of the free and home of the brave has become a corporate, fascist nightmare.
Chapman

There’s no question that this is a time when corporations have taken over the basic process of governing.
Galbraith

Blessed are the young for they shall inherit the national debt.
Hoover

When masses are raised above the individual,individuals suffer en masse.
Peters

Freedom consists of the distribution of power and despotism consists in its concentration.
Lord Acton

Western, educated, industrialized, rich, and democratic (WEIRD) cultures.
Unknown

The political establishment — proven wrong time and time again — thinks it know what its doing.
Rachel Riederer

I think that the federal government — just as an entertainment medium — is pretty good.
Dave Barry

Psychology

It is not so much what a man is that counts as it is what he ventures to make of himself.
Kelly

Behavior can be understood only by identifying the goals to which it is addressed.
Carver

There is no reason to expect anyone to think better of you than you think of yourself.
Center

Intelligence: The extent to which one can learn from experience.
Maturity: The extent to which one can learn from other people’s experience.
Center

The true test of character is power.
Center

Life is a task. You either cope with it or it gets you.
Szasz

True personal power is not the ability to cause change but the ability to inspire
others.
Ryerson

Nature loves variety. Unfortunately, society hates it.
Diamond

When we have knowledge, space grants us unbounded opportunity, and time presents us with infinite possibilities for change.
Manjurshri

[People] try to wring from the unknown the answers they have already shaped in their own minds.
Rice

People only accept change when they are faced with necessity, and only recognize necessity when a crisis is upon them.
Jean Monnet

Only insight can change the workings of a disordered mind.
Pearce

You create your own illusion and become entangled in it.
Pearce

Faced with the choice between changing one’s mind and proving that there is no need to do so, almost everyone gets busy on the proof.
Galbraith

Our judgments of any person [including self], event, thing, or set of circumstances are cloaked self-judgments.
Schwartz

Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom.
Viktor Frankl

Science

We can well believe that we will first understand how simple the universe is when we recognize how strange it is.
Wheeler

Specialization is for insects.
Long

Reality is an illusion, albeit a persistent one.
Einstein

Our sole responsibility is to produce something smarter than we are; any problems beyond that are not ours to solve.
Yudkowsky

The most important thing is this: To be able at any moment to sacrifice what we are for what we could become.
DuBois

Involuntary death is a cornerstone of biological evolution, but that fact does not make it a good thing.
Anissimov

Technology is a way of organizing the universe so that people don’t have to experience it.
Frisch

What can be asserted without evidence can be dismissed without evidence.
Hitchens

If it s obvious, it s obviously wrong.
Granville

Time and space are modes by which we think and not conditions in which we live.
Einstein

Mainstream medicine isn’t about healing but about enabling patients to continue dysfunctional life styles.
Anonymous Physician

The universe begins to look more like a great thought than like a great machine.
Sir James Jeans

Extraordinary breakthroughs in science always involve giving up a significant prejudice.
Dirac

As far as the laws of mathematics refer to reality, they are not certain; and as far as they are certain, they do not refer to reality.
Einstein

At it’s best, it [science] is completely open and excludes nothing. It has no entrance requirements.
Maslow

The beginning of knowledge is the discovery of something we do not understand.
Herbert

You can recognize a pioneer by the arrows in his back.
Rubik

There is no place in this new kind of physics both for the field and matter, for the field is the only reality.
Einstein

Through modern physics materialism has transcended itself.
Popper

Not everything that can be counted counts and not everything that counts can be counted.
Einstein

I refuse to commit the fashionable stupidity of regarding everything I cannot explain as a fraud.
Carl Jung

All matter originates and exists only by virtue of a force…we must assume behind this force the existence of a conscious and intelligent Mind. This Mind is the matrix of all matter.
Max Planck

Spiritual

Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.
Buddha

The true value of a human being is determined primarily by the measure and the sense in which he has attained liberation from the self.
Einstein

Fear is a mirror reminding you of where ego is still present.
Aaron

Words are unnecessary stains on silence and emptiness.
Beckett

Your purpose is to be Present with as much compassion, wisdom and skillfulness as is possible.
Aaron

…the intellect (consciousness) and matter are correlatives…they are in fact really one and the same thing, considered from two opposite points of view.
Schopenhauer

Enlightenment is an awareness, through direct experience, of one’s unity with All That Is.
Center

Enlightenment is a direct experience of the superposition of all dualistic systems thereby revealing their undifferentiated origin.
Center

God will not drive flies away from a tailless cow.
Fulani tribe saying

Your way of being in the world determines the reality you experience.
Center

If you don’t create your own reality someone else will
Chopra

I regard consciousness as fundamental. I regard matter as derivative from consciousness.
Planck

You can’t start the next chapter of your life, if you keep re-reading the last one.
Davis

So long as it “feels” like there are choices, its important for us to make skillful ones.
Davis

Mind cannot bring you to the direct knowledge of Self.
O’Keeffe

Ultimately, your greatest teacher is to live with an open heart.
Emmanuel

Thought is a tool to take you to the gate. Then you must leave your tools behind.
Emmanuel

Trust that nothing good that you offer into the universe is ever wasted.
Aaron

Prayer is extroverted and seeks to humble the ego,
Meditation is introverted and seeks to transcend the ego.
Esmann

Language conceals the Self.
Esmann

Read a little, meditate more and think of God all the time.
Paramahana Yogananda

The ego is like a black bug on a black rock on a moonless night.
Kadir

The way we live ordinary life is [our] spiritual practice.
Moss

[Once] you experience something, you do not have to believe in it any longer. It is not a matter of belief but a matter of experience.
Fox

The trap is to believe enlightenment is an experience.
Schlosser

For the religious person God excites the mind; for the mystic God stops it.
Moss

Don’t believe everything you think.
Aaron

Forgiveness means forgiveness of one’s self for insisting on replacing Reality with your version of it.
Hammer

You must allow the world to be as the world is.
Hammer

Experience is fundamentally an emotional attachment to physicality that exists to be transcended.
Center

Ego’s resistance to Being blocks Self-realization.
Center

Unconditional Love dissolves the attachment of ego to judgment.
Center

Therapy attempts to modify the ego, the natural mind transcends the ego.
Center

Presence and kindness are the tools with which we find freedom.
Aaron

Awareness precedes memory, memory precedes thought, thought precedes language and language precedes narration — peel the onion.
Center

Belief in God is the greatest obstacle to knowing God.
Jacobson

Religions must fail simply because mind cannot practice the truth of Being.
Jacobson

Don’t mistake knowledge for knowing.
Zen saying

If you believe in an entity that you call God, chances are God is just a character in the script you “wrote” to articulate your life.
Center

Abide in Presence.
Center

A change in meaning is a change in being.
Bohm

Beliefs, opinions and judgments are three of the many flavors of mental chewing gum — kick the habit.
Center

No path can take you to your true Self because you already are your true Self.
Jaxon-Bear

Ignorance is grounded in beliefs.
Spira

Meditation — Presence on training wheels.
Center

Not mindfulness but mindlessness.
Center

Compulsive thinking is cognitive avoidance of being Present.
Center

Ego is the mask God wears while pretending to be you.
Center

Awakening is the realization that one is merely a character in a cosmic soap opera.
Center

Idle thoughts arising in awareness have the same status as tactile sensations, sounds, smells or images arising in awareness — endless flux.
Center

To be Present focus attention on awareness.
Center

You are Love’s body.
Center

Pursuit of experience is avoidance of Presence.
Center

Seeking enlightenment is a spiritual snipe hunt.
Center

Cosmic Love is absolutely Ruthless and Highly Indifferent: it teaches its lessons whether you like/dislike them or not.
Lilly

ALL That Is emanates from Divine Love, Surrender to love and be one with ALL That Is.
Center

Is this enlightenment we are promising you? As long as you are seeking it, no. When you are being it, it is done.
Paul Selig

You cannot be the light and hold another in darkness.
Paul Selig

Being trumps doing.
Center

In the long run it is far more dangerous to adhere to illusion than to face what the actual fact is.
Bohm

 

Authenticity

Recently, I heard a claim that there were only two authentic expressions of sex, i.e., the natural binary of male and female. The speaker argued that this binary and only this binary is natural and therefore authentic. As I considered this claim, my thoughts went back to the early history of life on this planet when sex evolved as a reproductive strategy. Biological evolution, as a process, produced two reproductively distinct sexes. The strategy has endured because it improved the odds of successful reproduction of any species using it. Sexes exist for a biologically functional purpose and only for that reason. Remove the biological advantages from sexual reproduction and sexes never would have evolved. This means in its most fundamental sense male and female reflect reproductive sexes. The majority of individuals are male or female in the reproductive meaning of the two categories. Any fundamental differences between the two reproductive sexes, whether in anatomy, physiology, affect, cognition or behavior appear of necessity to be tied to reproductive functions. This seems to be what the speaker mentioned above had in mind. In another piece on this site, I have argued that male and female represent a complimentary pair that anchor the points at either end of a spectrum lying between the pair. The speaker denied as authentic the spectrum and thus anyone representing it.

Evolution is not an invariant process and a minority of births result in atypical outcomes related to sex, as well as other characteristics. Some atypical sex related outcomes are more easily identified than others. There are variations in anatomical outcomes such as in the structure of the genitalia. There are also physiological variations such as Complete Androgen Insensitivity Syndrome, which result in a genetically XY individual who appears female but has no internal female reproductive organs. There also appear to be a range of atypical sex related outcomes, possibly due to physiological processes, that aren’t well understood. For example, there are likely atypical outcomes due to hormone exposure during development that is hypothesized to occur at the wrong time or persist for too long or too brief of a period or to involve the wrong hormone altogether. These are usually only identifiable through overt behavior and/or reports of covert psychological states such as thoughts, feelings and behavioral impulses arising in awareness and becoming objects of consciousness, which may or may not be overtly acted upon. Thus, in addition to anatomical variations, there can be outcomes resulting in variations in sexual orientation, sense of sexuality and gender identity or even a lack of one or more of these. These atypical variations can be manifest in various combinations and to varying degrees and will be stronger and more intense in some individuals than in others. I would say that any variation that is a product of nature is natural and any claim that it is unnatural is a false claim.

If you take the variations above, which arguably have a basis in biology and then insert them into the psycho-social context represented by culture, a whole new layer of considerations emerge. Culture represents a range of interpretative narratives about human nature and the role of people in the institutions and practices of society. These include such things as religion, politics, medicine and psychology among others. During development, we all begin to build up a narrative about how we fit into this many-faceted cultural matrix. For example, many would call this personal narrative ego or self. How we define our fit into this matrix or allow it to be defined for us can have far ranging implications. It is my assertion that it is a human right for each individual to define for themselves their relationship to the cultural matrix in which they live. That said, understand that there are components within the matrix that resist such a right in many of the variations within a population. Deniers of human rights tend to have rigid personalities and a need for certainty even if they are certainly wrong. Such people could be said to be lost in their mind.

What I mean by the mind is that scaffold of mental constructs that go by names such as ideas, concepts, beliefs and facts that are usually revealed in our use of language. Our experiences are encoded through images and words and are therefore linked to the scaffold. The development of the cultural mind is supported by the experiences of the body in the physical world. Experience is a critical contributor to the development of the cultural mind. Complimentary pairs, like male and female or good and evil, exist because they make experience possible through the tensions produced by the contrast between the end points – if no contrasts, then no experience. You can’t have the experience of temperature without the binary of hot and cold.

The cultural mind, in my view, might be thought of as a cognitive structure existing within memory and is active in awareness most of the time. By way of illustration, imagine a large grassy field (awareness) with a complex set of “monkey bars” (cultural mind) set up on part of it. Most of us spend most of our time “playing” on the monkey bars and are largely oblivious to the field (awareness). When an experience occurs, we usually interpret it through the structures comprising the cultural mind. This is what is known as top-down perception. Looking at an experience from the perspective of the field and excluding the monkey bars is called bottom up perception and is typical of young children and awakened adults. This is the perspective of the natural mind.

I would suggest that the self that resides in the cultural mind is a personal myth and is a story woven from memories, which are selective and ever changing. This self can never be authentic in any foundational sense. Authenticity in a person is, in my view, to be found only in the beingness from which awareness arises, not in the cultural mind. Thus, to legitimately characterize someone as authentic is to speak of them as an expression of that underlying beingness, a state that precedes mind and body. A state that resides in the source of awareness, which is Primordial Awareness or Universal Mind. The authentic Self shines through some individuals’ way of being in the world and is hidden by others’ way of being in the world. It is not that one has it and another lacks it, for both have it. It is just evident in one and not the other. Let us seek communion with our authentic Self and then let it shine into the world to be seen by all who have eyes with which to see it.

A List of Posts by Title

Below is an alphabetical list of narrative titles that I have posted to this site. 
The titles are hot links and you can open them by double clicking on them. The most 
recent posts are listed in the window below the search engine on the right. Revised 
and updated titles are so marked:

A Brief Comment on Paradigms
A Libertarian Philosophy of Education
A Libertarian's Perspective on Abortion
A Personal Odyssey
A Proposed Classification System for Sexual Variation
A Quantum Metaphor for Enlightenment
Aesthetic Perception and Beauty Culture
An Eclectic Program of Meditation and Self-Inquiry
Are We Merely Divine Puppets?
Authenticity
Beyond Gun Control
Bioethics and Life Extension*
Bohm, Pribram and the Holographic Model
Brain Networks and Meditation
Choice
Climate Change and Global Warming (Revised)
Comment on a Klan Rally
David Bohm's Reformulation of Quantum Physics
Discernment and Acting in the World
Ego Is the Mask God Wears While Pretending To Be You
Entangled in Duality
Free Will and the Evolution of Consciousness
Further Ruminations
Gamma Waves and Advanced Meditators
Goswami’s Quantum Philosophy I
Goswami’s Quantum Philosophy II
Goswami's Brain-Mind Model
Immigration Policy
Institutionalization as a Factor in Educational Under Performance
Is Economic Growth a Viable Long-Term Goal?
Lost in Politics
My Most Challenging Unitarian Universalist Principle
Night Owl Interviews Jessie Christenson on Shamanic Energy Fields #1
Night Owl Interviews Teresa Gentry on Phenomenological Psychology #2
On Buber and Bohm
On Nonduality
On the Nature of Food
On Women as Female Impersonators
Reality Appears to Arise from Mysterious Foundations (Revised, Aug 2018)
Research Update on the Default Mode Network
Salvation Will Not Be Found in Politics
Sex, Gender and Language
Sex, Sexuality and Philosophy
Speculation About Transgender Conditions
Spiritual Practice and the Evolution of Consciousness
Spirituality and Religion
Standing On the Side of Love
States of Mind: An Overview for Meditators
Taken
The Looking Glass
The Monetary Factor in the 2008-09 Economic Downturn
The Natural Mind
The Nature of Evil
The Problem with Belief
The Purpose of Meditation (Conclusion added Dec 2018)
The Role of Belief in the Evolution of Consciousness
The World is an Illusion?
Thoughts on School Reform
What Is in the National Interest?
What is Science?
What is the Nature of Reality?
Why I Am a Philosophical Libertarian
Why I Am an Agnostic
Why We Believe

Ego Is the Mask God Wears While Pretending To Be You

           The fundamental assumption (a.k.a. ontological primitive) underlying the following comments is that of panentheism or monistic idealism. This assumption is that ALL That Is, is comprised of objects in Primordial Awareness. Consider Primordial Awareness to be an undifferentiated or unity state of potential Consciousness that is assumed to be omnipresent and have infinite intelligence, creativity and attentive capacity. Primordial Awareness, exercising its infinite intelligence and creativity, imagined a continuous process of Creation incorporating the principle of Evolution. This is not to be confused with Darwinian evolution, which is a superficial imitation of Primordial Evolution. The process of Creation then began generating objects of Consciousness in Primordial Awareness. When focus of Attention is active, then “objects” residing in Primordial Awareness are Perceived and become objects or evolving objects of Consciousness. In short, for Primordial Awareness to be Conscious of something means the “thing” becomes particularized within Primordial Awareness through focus of Attention, and thereby, there is Perception of it as individuated or separate from other “things.” Attention in Primordial Awareness is unlimited, and therefore, the objects of Consciousness are unlimited. Thus, Universal Mind comes into existence through activity in the field of Primordial Awareness. By way of analogy, one might think of Universal Mind as a movie playing out on a screen (Primordial Awareness). Some people might even say this is a description of the Mind of God. Call it what you will.

All That Is, is the content of Universal Mind and thus everything that exists is an object in Consciousness. Every object of Consciousness is an individuated subset of Primordial Awareness brought into Consciousness by the Attention given it. If you are made in the image of God, then that identity is due to you being an object of Consciousness in Primordial Awareness. An aspect of Primordial Awareness with biological potential can exist in a formless state within Consciousness or it can be expressed in a form. What you experience as a body is a biological form. The non-biological world that you experience is comprised of forms of varying densities (a.k.a. physical matter). Some physical matter will be denser than and some less dense than biological forms. All forms are objects of Consciousness and exist only in Universal Mind. All biological forms, as aspects of Universal Mind, have some degree of consciousness.

Since ALL That Is arises within Primordial Awareness and from its infinite intelligence and creativity, everything in Universal Mind is accepted unconditionally by Primordial Awareness. This unconditional acceptance, when experienced by a human form within Universal Mind, is experienced as Divine Love. Divine Love is always a fundamental characteristic of Universal Mind and therefore always applies to every object of Consciousness whether that object is aware of it or not. Unconditional acceptance or Divine Love cannot be judgmental, therefore, there is no “moral” hierarchy within Universal Mind — no good or evil, right or wrong, or other dualities necessary for experience.

Human forms can be thought of as attractors. A human form is too circumscribed to be the recipient of the infinite possibilities that exist within Universal Mind. Thus, each human form is like a receiver tuned to a limited set of content. In a human form, the receiver is defined by the initial conditions manifest in the biological form. Think of these initial conditions as genetic predispositions, epigenetic modifications, glandular configurations, neurological organizations, birth circumstances, etc. The initial conditions define and set certain limitations on the human form, which in turn determines what sort of content (thoughts, ideas, images, feelings, emotions, sensations, perceptions, impulses, etc.) that a human form initially attracts to itself from Universal Mind. These initial conditions in a human form are what I would equate with karma, which can be perceived as having both positive and negative aspects. Most elements comprising the initial conditions are prompts related to still unfolding development that would benefit from attention. A few elements comprising the initial conditions may be related to specific choices intended to provide entirely new conditions and an opportunity to learn from experiences related to those conditions. As long as you are identified with the body/mind, karma sets the agenda for your life. While the ‘blueprint” provided by karma can be and usually is followed, it can also be transcended.

Transcending karma requires a shift in identity. Almost everyone identifies with the body/mind, but the body/mind is only a vehicle, a means of providing Primordial Awareness access to an experiential dimension of its own creation. Your awareness is an aspect of Primordial Awareness. Interaction with the material dimension strongly focuses your awareness in the body/mind. Think of yourself as analogous to awareness and of an automobile as analogous to the body/mind. You use, appreciate and maintain the automobile but you do not identify with it; i.e., you do not confuse the automobile for yourself. Likewise, do not confuse your essential essence (awareness) with the vehicle (body/mind) that it employs. Identify “self” with awareness rather than with the body/mind and you may come to know the True Self and transcend your karma. Now, let’s return to ego.

Early in development, a human form perceives stimuli in its environment as neutral. This is what is known as bottom-up perception. Experience with environmental stimuli attracts content. There is a predisposition to react to that content according to initial conditions. A human form will then retain in memory some of the content, explore it, elaborate it and begin creating character traits or fundamental action patterns around it. Many of these patterns, along with core patterns (e.g., the survival pattern) that are preset, come to automatically produce interpretations, motivations, decisions and impulses to action. The more automatic they become the less awareness one has of their operation. These patterns, which I discuss as automatic programs (APs) a sub-section in Part I of the link, are eventually woven into a basic self-narrative. Part of the purpose of the self-narrative is to explain why one is thinking, feeling and doing things that are being driven by APs that operate outside of awareness.

With the emergence of the basic narrative, ego has begun forming and the process of top-down perception begins. Thus, the evolving ego structure becomes a framework for interpreting experience through the narrative-defining ego. Ego structure becomes a filter that both interprets experience and selects content attracted from Universal Mind. The ego structure is further elaborated by beliefs encountered in the environment that resonate with ego’s narrative. Especially important are cultural beliefs that are incorporated into the narrative supporting the ego process. The evolving structure is reinforced and strengthened by the resonant content recalled from memory or attracted from the Universal Mind. There is a neurological process called the default mode network (click here and here) that is closely tied to the maintenance and strengthening of ego. Anytime you are in a state of relaxed attention, it begins presenting you with material either drawn from memory or newly attracted from the Universal Mind. Attending to and engaging this material helps to refresh and elaborate the ego narrative.

As I pointed out in The Natural Mind, many spiritual traditions teach that one significant task, on the spiritual journey, is to regain the ability to return to using bottom-up perception. Both meditation and awareness in the moment (a.k.a. presence) practices are used to help meet this goal. In both cases, the objective is to quiet the mind, which means dampening the effect of the default mode network. Because content naturally arises from memory and is regularly attracted from Universal Mind, it is difficult, probably impossible, to stop this process entirely. However, it is sufficient to learn to not focus attention on this content in awareness and thereby avoid making the content objects of consciousness and thus become entangled in them.

Meditation helps you learn to maintain an attentive focus on a single stimulus such as the breath. While holding such a singular focus, it becomes possible to simply observe the flow of content in awareness as background rather than bringing it to the foreground and responding to it. Learning to simply observe content as a flow in the background will significantly reduce the amount of content arising in your awareness. In awareness practice, one focuses on a diffuse state of awareness where the field of awareness is usually external and may be full of content or potential objects of consciousness. However, none of the potential objects become true objects of consciousness. This is because nothing is singled out and established as a particular focus of attention. The focus of attention is on the field of awareness as a whole or a gestalt field and not on anything in particular within it. When awareness is holistic and no objects of consciousness are given focus, top-down perception is suspended.

Meditation and awareness practices are means of coming into a proper relationship with the ego process, which is a powerful process but still merely psychological. In the absence of disciplined attention, the ego process is unrestrained and dominant. Personal awareness identifies with the ego narrative, which is believed to arise from the body/mind. All experience is filtered through this narrative (top-down perception). Thus, top-down perception literally creates the reality that is experienced. A dominant ego interprets every thought, image or feeling that arises in awareness as being its thought, image or feeling and worthy of attention and thus as an object of consciousness.

A dominant ego process is the master of your life. Some narratives are largely functional, others largely dysfunctional and most somewhere in between. As one brings the ego process under control, making it a servant rather than a master, it is important that dysfunctional elements (entire sub-section of Part I in the link above) be addressed. If it is to become a useful tool (a servant), it needs to be a tool that is in good working order. Becoming a self-aware being that employs the ego narrative as a tool for negotiating the world, one uses top-down perception selectively. One becomes largely disentangled from individual and cultural narratives and thus in the world but not of the world. This does not mean disengaged from the world but rather being better at determining what to engage and what not to engage, knowing how to engage dispassionately and impeccably and accepting whatever the outcomes of engagement are with equanimity.

By way of analogy, imagine what it would be like to be an actor on stage with other actors, who are in a hypnotic trance, and thereby be the only one who is aware that a play is in progress and that everyone is merely preforming their part in the play. As is said in some spiritual circles, you would be the only one awake and the only one who actually understood what was going on. You could watch the play unfold, guided by its script, and understand that the actors are performing their parts while believing that they are engaged in reality. You, however, would have a choice whether or not to stay “in character” and perform as the other actors expect you to perform or deviate from the narrative (a.k.a. the script) controlling those expectations.

As an awake person or one grounded in the natural mind, there exists the possibility for unity with the unconditional acceptance or Divine Love that is the essence of Primordial Awareness. As discussed in a short essay, unification is not a causal event. That is, it is a response-independent event. Unity may happen and it may not. It is independent of anything you can do from within the “play.” However, being grounded in the natural mind is good preparation in the event of grace.

 

Entangled in Duality

Introduction

This essay begins with two assumptions; if you are uncomfortable with either one, this essay may be a challenge for you. The first assumption is that Awareness/Consciousness1 is the Source of All-That-Is. In this essay, idealism is the preferred perspective over materialism. I will begin with an excerpt adapted from another piece I wrote (see Chapter IX, p. 109) where this preference is addressed.
————————————————————————————–
1. When capital letters are used to begin a word such as in “Consciousness,” the reference is to a primary state as opposed to a derived state (lower case) such as when the word “consciousness” is used. In other words, Consciousness is a universal state and consciousness is a personal or individuated state derived from Consciousness.
————————————————————————————–
          There are two dichotomous views on the ultimate nature of reality. One can be called the Primacy of Matter (a.k.a. materialism) and the other the Primacy of Consciousness (a.k.a. idealism). Classical physics and everyday experience support the former, and some interpretations of quantum physics and the experience of various mystics support the latter. The two views have significantly different implications. For example, materialists explain consciousness as an epiphenomenon (derivative) of matter, while idealists explain matter as an epiphenomenon of Consciousness. There is considerable contention around which view is correct. The likelihood is that neither conception will ever be conclusively demonstrated to the satisfaction of everyone.

Both views are faced with essentially the same conundrum, that is, initial origination. If you are of the Primacy of Matter persuasion, you must ask how did matter come about and from what? One hypothesis is the so-called “big bang” event or the near instantaneous expansion of an extremely dense concentration of energy (a.k.a. the primordial atom). Even assuming it is correct, there still remains the question of where did this “primordial atom” come from? The noted physicist Stephen Hawking, for example, suggests spontaneous creation or the creation of something from nothing. If you are of the Primacy of Consciousness persuasion, you must ask where did Boundless Consciousness (hereafter just Consciousness) come from? I know of no hypothesis about the origin of Consciousness. Some Primacy of Matter advocates might argue that matter has always existed and the material universe has cycled through endless re-generations. Likewise, some Primacy of Consciousness advocates might argue that Consciousness has always existed and always will exist. In the end, both camps reach a point where they really have no choice but to say that either matter just is or that Consciousness just is. Regardless of which hypothesis you find the most plausible, you are ultimately faced with a leap of faith.

I make the assumption that Consciousness is primary simply because it provides a model that is broader and deeper than materialism. However, one need not throw off materialism entirely when adopting idealism, because materialism can be subsumed under idealism as a secondary construct. In fact, the two models can be construed to be almost identical except with different root assumptions or starting points. The second assumption that I will make is that evolutionary biology is a valid and powerful process operative at many levels. This almost doesn’t need to be put forward as an assumption since the theory describing the process has pretty well been empirically established. There are, however, some points within the theory that can be argued on scientific grounds, such as the reliance upon random change to the exclusion of any other potential factors. The details of the debate around that issue or others are not necessary to this essay. There are also some who reject the theory out-of-hand, because it is inconsistent with their religious ideology. Such individuals will have to tentatively entertain this assumption for purposes of understanding this essay or stop reading now.

An idea related to the first assumption is that of the indivisible whole. If Consciousness is the source state of All-That-Is, then there is only one Consciousness albeit with many derivative consciousnesses. Thus, All-is-in-Unity becomes an unavoidable philosophical position. The indivisible whole hypothesis is supported by science within the limits of the “physical” universe. Experiments that have been replicated support the quantum state of entanglement by which two particles 2 become connected and share information. If the information is changed in one, it immediately changes in the other even if the second particle is on the other side of the universe. Since the exchange of information in the space/time universe is limited by the speed of light and the speed of light is too slow to account for this near instantaneous exchange of information, entanglement implies an underlying non-locality that is outside of space/time.
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2. There is no such thing as a particle as the general public understands the word. The continued use of the term is a carry over from classical physics but it no longer has the “physical” characteristics it was thought to have in classical physics. In short, a particle is not made of matter as it was understood in the classical sense. Some now describe a particle as a concentration of energy and others as a packet of information.
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One physicist who has described this entangled universe as an indivisible whole is Menas Kafatos. He further suggests that from our perspective this whole only seems to consist of parts. The perception of these parts or aspects arise from Niels Bohr’s Principle of Complementarity, which was originally proposed to explain the complementary pair of particle and wave but was extended by Bohr to go beyond applications in physics. A complementary pair consists of two aspects of one reality. Thus, hot and cold, male and female, wet and dry, life and death, chaos and order and so on are complementary pairs within the ordinary world. The world that we experience appears to express or manifest itself through such pairs. Thus, the relative world arises within an absolute — Consciousness. In a sense then, only the whole represented by these pairs is “real.” Each member of the pair arises from the whole. The apparent function of complementary pairs is to create a dynamic, dimensional condition that permits change, which is necessary for experience. Change is, for example, the driving force for the second assumption mentioned above.

In summary, we are living in a local world of flux that has arisen out of a Boundless  Consciousness that is non-local. We are individuated derivatives of Consciousness that within a physical universe that is at root connected or entangled.

The Core Function of Evolution

While the point might be argued, I will present the core function of the evolutionary process to be reproductive success. I suggest this simply because lack of reproductive success brings the “game” to a halt. Thus, first and foremost, evolution must operate in ways that ensures that life thrives. The evolutionary process has been very successful in meeting its core function. The proof of this is evident in the overwhelming diversity of life and the numbers of people that populate this planet. Presently, there are around seven billion people, and projections are that it will likely peak at around ten billion people later in this century. This did not happen due to a failure of evolutionary driven reproductive success or even through marginally successful reproduction.

At root, human life appears to be about sexual reproduction. The strongest evolutionary motive seems to be the sex drive. Take that away and all the derivatives collapse like a house of cards: art, culture, science, politics, sports and so on. The complement of reproduction is extinction. One cognitive scientist, Donald Hoffman, has even run experiments that demonstrate that it is likely that the very way in which we perceive the world (Interface Theory of Reality) is designed to ensure reproductive success. His experiments suggest that our perception is finely tuned to show us what is important to reproductive success, not how “reality” is in any fundamental sense. As the philosopher Emmanuel Kant recognized in his discourses, we can never know a “thing” in itself. All we can know is what our senses present to us and how our minds interpret those sensory signals, which represent a very limited set from what is available. In a manner of speaking, we are framed by our biology and embedded within the matrix of our consciousness.

Very few of us recognize the degree to which we are driven by biological systems that operate outside of our awareness. At best, we often become aware of impulses and desires that arise from the operation of these systems. Acting on these impulses and desires usually generate immediate rewards, though our actions may have long-term consequences. For example, pleasure from sexual activity leads us to regularly engage in this behavior, and it can frequently lead to reproductive outcomes as evidenced by the size of the human population. If there is a reproductive outcome, other biological systems come into play with the purpose of facilitating a successful outcome long-term. For example, hormone-influenced behaviors toward a child and its care produce rewarding feelings and bonding effects. Further, these biological systems rooted in our early evolution have been incorporated into and articulated through culture. For example, culture creates social extensions of these biological systems that define relationships between the sexes and between parents and adult relatives and children that are generally accepted with little critical examination. We are to a great extent like puppets under the control of our biological systems and their cultural extensions. Most of us go through life more or less on script as if we are automatons. For a longer discussion of this topic click this link.

The complementary pair represented by sex plays a critical role in what we think of as reality. Recall that complementary pairs exist within the context of an indivisible whole. Thus, only the whole is “real” in an absolute sense. Neither party to a complementary pair embodies Reality. Any single aspect of such a complementary pair only has reality relative to its complement. Thus, male and female are somewhat like complements of one another. It would appear that a “male” person from his perspective cannot know the whole of which he is one aspect nor can a female person from her perspective know the whole of which she is one aspect.

The question then becomes, can a part ever know the whole? The whole, of course, is ultimately far more than the merged aspects of a single complementary pair. However, solving the riddle posed by a complementary pair can pull aside the veil that hides the indivisible whole. Perhaps sex is the Rosetta Stone that can lead to deciphering the puzzle posed by a reality comprised of a metaphorical dance between the complementary pair male and female. Hindu thought seems to support the idea of sex as a Rosetta Stone. This is evident in a picture I once saw of a statue depicting Brahman. Brahman, in Hindu thought, is the ultimate reality in the universe. Parabrahman is Absolute reality from which the universe arises. The picture of Brahman showed a statue with two faces. On one side of the head was the face of Shiva (representing the male principle) and on the other side was Shakti (representing the female principle). This same construct is also present in the West through the depth psychology of Carl Jung and his concept of the collective unconscious. The animus (male principle) and anima (female principle) are both archetypes in the collective unconscious. They are also aspects of the unconscious of each individual and both influence the psyche of every individual to varying degrees.

The Sexed Ego

How then might one know the whole? The only way to know the whole is to connect with the whole on a fundamental level. To do this one must see beyond the mask that temporarily permits an individuated self to develop and become entangled in the relative world. This mask is often called ego, where ego represents the narrative or story through which most people live. Perhaps the most basic mechanism involved in the development of an ego is sexing. Inculcation of the biological division of sex often begins prior to birth and certainly at birth. The importance of this biological division is given a critical role in virtually all cultures and is evident, in part, through cultural gender norms. Often this division by sex is insisted upon even in the face of the ambiguity often served up at the margins by the inevitable diversity resulting from biological variability. Neither the evolutionary process nor biological reproduction is rigidly precise, though most cultures prefer to pretend that it is invariant. In fact, it is somewhat like a continuum that is heavily weighted at the ends, while the middle supports a richness of diversity.

I said above that sex might be the Rosetta Stone that can lead to deciphering the puzzle posed by a reality grounded in complementary pairs. Anyone who seeks to dissolve relativity arising like a veiling mist from the Absolute must overcome a divided perspective. One’s entanglement in sex seems like a good place to start deconstructing this divided perspective. The Jungian anima and animus archetypes, according to Jung, exist in all of us with different degrees of emphasis and may even be in open conflict in people such as some transgendered individuals. Thus, if one can reconcile or balance these archetypes within one’s mind or psyche, it should be possible to acquire a perspective on the whole. To quote Joseph Chilton Pearce, “To become whole all parts must be left behind for a whole is not the sum of its parts but a different state altogether.” Understandably, almost everyone attempts to objectify one element of the complementary pair male/female to the exclusion of the other element. An alternative might be to integrate the elemental pair into a whole and become non-binary.

Unity

Knowing the universal whole through direct experience is sometimes referred to as union with the Absolute or the indivisible whole. This is probably only possible for those who have softened their relativistic conditioning. One cannot experience the whole while deeply entangled in relative thinking. Striving to exemplify one side or the other of a complementary pair simply perpetuates entanglement in a relative perspective. Thus, a likely first step is to bring into greater balance complementary pairs and for reasons already given, sex/gender seems like a good place to begin the work, though there are other possible starting points. Even if one achieves no more than a better balance between anima and animus within one’s personality, there should follow a better integrated psyche.

How might one go about such an undertaking. There are many possible methods that might be employed but perhaps the two most essential methods are first to identify and then pay close attention to those complementary pairs in which one is entangled. The goal here is to understand the tensions that drive your ego narrative (“Know thy self.”). For example, if you’re entangled in politics, stop reacting and start reflecting on how the tensions produced by politics engages your personal narrative and thereby affects your thoughts and feelings. Become an observer of the process rather than an unwitting participant.

No doubt, one of the complementary pairs that one will be entangled in will be sex and gender since this is almost a universal source of entanglement. The fundamental tensions here will derive from innate biological programs, culturally instilled programs and personal programs learned from experience. These programs usually operate outside of one’s conscious awareness. Thus, make a practice of trying to bring these programs into conscious awareness through your attention. When you become consciously aware of them, recognize how their influence operates through your body/mind but has no effect on the attentive awareness that is inspecting them. For example, when one of your sex/gender programs is aroused by a stimulus in the environment, try to follow this back to its fundamental source, that is, the program that drives it and then try to understand the underlying purpose of that program. Try to deconstruct it and stand back from it. Through understanding try to bring this reactive response under the control of your self-agency (Part I, p. 1). Follow this up by trying to imaginatively or intuitively bring the complement of this program into awareness and perform the same type of examination that you did on its inverse program. Persons on the transgender spectrum should find this easier to do since they probably have, to some degree, pairs of complementary sex/gender programs operating.

Having cleansed oneself of the illusions of a life grounded in relative programming, one settles into the natural mind. The journey of transformation doesn’t end at the natural mind. From the natural mind one can live a contented life, or one can seek intuitive knowledge of the Absolute. All complementary pairs are merely part reflections of fundamental aspects of the Absolute. To know directly the indivisible whole requires a critical shift in perspective. A shift that transcends one’s assumption that “I am a body/mind.” The use of the term “seek” implies that this is something to be found, but in fact it is a realization of a perspective that is always available. When the shift happens, it has profound implications for how one views the relative world and one’s place in it.

There are things that one can do to prepare for this shift in perspective. Many use meditation, cultivation of Presence or Self-inquiry (click here for elaboration) to “fertilize the ground,” but it can’t be made to happen (see Taken). The reason it can’t be made to happen is simply that it requires a perspective that originates outside of the psychological structure referred to as ego. Doing is the province of the ego and the ego can’t take a perspective that requires an awareness operating outside of ego’s structure any more than an eye can examine itself.

When this shift takes place, one realizes that one is not a body/mind but the awareness that inhabits the body/mind. This is not an intellectual understanding but a direct and intuitive knowing. The word “inhabits” is used in the same sense that one inhabits a dwelling. The person inhabiting a dwelling is not the dwelling, and should the dwelling be torn down, the person who inhabited the dwelling goes on. In the same sense, awareness and the individuated consciousness expressed through it arises from the indivisible whole and persists for as long as the Absolute persists. When one is taken by the realization that one is not a body/mind but pristine awareness itself, one also recognizes that pure awareness is devoid of all dualities. Awareness is not good or evil, not male or female, not life or death, not order or chaos. It just is. With this realization comes freedom from history and tradition, culture and words. Freedom from the past and from the future. Freedom to simply be. True perceptual liberation from entanglement in the illusion of complementarity and relativistic reality (see my poem Outlaw that tries to capture such a shift in perspective that happened to me in my late 20s).

Taken

          The title for this piece, unlike the book by the same title, has nothing to do with alien abductions. It is drawn from something one of my sons used to say when very young. If asked why he did something he would often reply, “It just took me.” That observation seems apropos to the content of this essay.

After reading and listening to a number of people that I feel confident are spiritually enlightened people, I have come away with the following points about Enlightenment:

1.     You can’t develop it. There are no steps you can master one at at time. It is not like working through a belt system in karate. There is no black belt to be attained in the end.

2.      You can’t learn it. The study of theology or philosophy will not help. As one Enlightened being remarked, “…many of you are too intelligent for your own good. You have developed ways of interpreting the world that are highly complex. And so in order to address you…I am called upon to help you get past your education back to the simplicity of being, which is that God is Love….”

3. You can’t earn it. Being charitable and doing good works may make you feel good and may be needed and appreciated by the recipients, but they do not contribute to some “spiritual score board.”

Enlightenment is equally available to a serial killer and a pious nun. Going to church and going to a casino are equally efficacious. In short, you have no control over it. It is largely out of your hands. It just takes you.

So, how do you come to be taken? The simple answer is by Grace*. Most of the sources I’ve read or heard suggest that there are only two things that you can do that might serve as an “invitation” to Supraliminal* Consciousness (Christ Spirit, Buddha Nature, Holy Spirit, Shakti or what have you) to manifest. The operative word here is “might.” The first is meditation. The specific practice is not important as long as it makes the fictive-self* or ego transparent. This simply means getting mentally out of the way so that there is an opening through which Supraliminal Consciousness can shine through your mask. A transparent self is essentially what was discussed in The Natural Mind.* Returning to this state of mind has many benefits in and of itself. It is not, however, a condition necessary for Grace. The second is by Transmission.* Transmission is an invitation extended through a person in whom full enlightenment has manifest. Contact with the power of Supraliminal Consciousness emanating from such a person can create an opening in those exposed. The operative word here is “can.” Neither of these two methods will produce Enlightenment. In the end, it is entirely dependent upon Grace.

Terminology:

*Grace, a non-contingent, unconditional gift. It is independent of any response you can make to affect it.

*Supraliminal, liminal refers to a threshold of perception. Think of Source Consciousness flowing through you like a beam of light. Your individual conscious awareness is comprised of those frequencies of the light that you can perceive. There are frequencies that are both below (sub) and above (supra) your conscious awareness.

*Fictive-self, see The Natural Mind below.

*Natural Mind, a state of unconditioned awareness unobstructed by your story about yourself .

*Transmission, a term in a spiritual context that means transmitting a level of subtle energy that is only present in a fully enlightened person that can provide an opening in the perceptual barrier between conscious awareness and Supraliminal Consciousness. In early Christian practice this was called Initiation or Conveying Blessing and probably has had no real role in Christianity in nearly two thousand years. In Siddha Yoga this is called Shaktipat and has been and still is a recognized practice. It is not commonly practiced but is available through a small number of persons.

Discernment and Acting in the World

This essay is in large part grounded in two earlier essays: The Nature of Evil and The Natural Mind. A brief summary of those two essays is included but reading the essays could also be helpful.

          In the Nature of Evil essay it was posited that within relative reality, which is subsumed by absolute reality, there is a bipolar conception of behavior that ranges from ignorant at one end to enlightened at the other end. Of course, as with any bipolar construct one might define a number of intermediate positions between the anchor points at either end of the dimension. In the earlier essay, ignorant behavior was defined as including what is generally thought of as “evil” but went on to include many types of behavior that probably would not generally be thought of as evil, though they might still be considered wrong. The core defining characteristic of ignorant behavior is perceiving everything external to oneself (subject) as an “object” suitable to be used in anyway one sees fit to meet one’s needs and especially wants (egocentric). Wants in this case being something that one has no objective need for but has acquired a desire to possess or consume in some manner. Objects external to the self can be anything, including material objects, social structures and biological organisms, especially other people. The core defining characteristic of enlightenment is Self-realization or recognition that one’s consciousness is in fact not an individual phenomenon but is a localized manifestation of a unbound Consciousness, which becomes the operative form of Consciousness within enlightenment. Some residual subject/object functioning remains a necessity even for an enlightened person, due to the necessity of operating in a relativistic context. However, egocentric wants will no longer drive the motivational state of such a person, and thus such a person will not view objects in the world to be simple means to an end.

In The Natural Mind essay, a state of functioning that might be thought of as ego-free but without experience of Source Consciousness was described. A state of child-like innocence was offered as a state analogous to the natural mind. The Natural Mind is a follow-up to a discussion of ways in which one can work to eliminate or modify conditioned programs that govern much of our emotional/behavioral functioning. Methods for working on conditioned, automatic programs (APs) [see Part I, p. 01). These conditioned programs are acquired largely through our socialization and come to be organized around and understood through a narrative, which may consist of multiple related stories, constructed from our memories. In the essay, this narrative was called the fictive-self. Neutralizing many of our conditioned ways of interpreting the physical and social environment facilitates becoming free of ego-driven thinking, feeling and acting; i.e., deconstructing and ending our identification with the fictive-self. Once operating from the natural mind, one is available for (i.e., not resisting) a transformation of consciousness through an opening to Source Consciousness. This is not, however, something that one can “make” happen but must allow to take one (see the brief essay Taken).

The question then arises as to how one functions in the relative world when no longer motivated by the fictive-self (egocentric self) and is not yet an open channel for Source Consciousness. As long as one lives in the relative, there will be choices arising out of the dualistic underpinnings of relative reality. Jon Marc Hammer in one of his books makes an interesting distinction. Hammer referred to the earth and the world as being distinct. The former is Gaia-like, which according to Wikipedia, refers to a hypothesis proposing that “…organisms interact with their inorganic surroundings on Earth to form a self-regulating, complex system that contributes to maintaining the conditions for life on the planet.” Hammer would go one step further and say that this complex system is an organism and that all components of it arise out of Source Consciousness and to varying degrees possess consciousness. The world according to Hammer is a complex of ideas, concepts, beliefs and expectations that govern a drama called “human culture and civilization” performed on a stage called earth. Hammer’s drama recalls to mind some lines from a poem (Outlaw) I wrote many years ago in an effort to capture a truth revealed to me during a noetic event (see note at end)*. Several lines from that poem: :

And the man knew God

And he was made free.

All history and tradition

Culture and words

Rescinded — Grace.

Freedom from the past

And from the future.

An outlaw.

Eckhart Tolle makes a similar distinction albeit on a smaller scale. He speaks of one’s life-situation versus one’s life. Your life-situation is analogous to how you “stand” in relation to the world. Your life is related to your role as one of the biological organisms of which the earth is partially comprised. The world and life-situations are governed by the mind while the earth and life are governed by natural processes.

Consider the world to be a large web spun around the earth. The strands comprising this web can, for example, be thought of, but not limited to: political systems and ideologies, systems of law and concepts of justice, economic and financial systems, occupations, art, music, fashion, religions, philosophies, moral systems, science and technology, social mores, educational systems, systems of kinship and social classes based on racial, ethnic, wealth, sex, gender and various other characteristics. One’s life-situation results from the strands one identifies with and uses to define oneself through. Now, imagine that all human life were eliminated from the earth. What would happen to this web comprising the world that most of us think of as reality? It would vanish instantly, clearly showing that it was not real at all but simply the product of the mind. What would happen to the earth and life? They would continue on following the natural processes that have always ordered them.

A person acting from a conditioned mind is entangled in the world and cannot see beyond it. When one is functioning from a conditioned mind or ego, choices are ruled by APs, which are conditioned programs, many of which reflect beliefs, opinions and expectations that we have adopted about the world. Such choices are often described as judgments or prejudices. Someone who has regained their natural mind acts through the application of refined thought or discernment. Thus, the natural mind functions in the world through the development and practice of discernment. Discernment means seeing the “unfiltered” nature of things or seeing through the web. Thus, the natural mind must weave its way through the world distinguishing between essential and superficial characteristics when choices must be made.

Do understand that the web comprising the world is not an illusion and has real consequences that one must take into account. However, the natural mind helps give one a perspective on the web that opens the possibility of navigating it without becoming lost in it. The American mystic Franklin Merrill-Wolff spoke of what he called the “high indifference,” by which he seemed to be referring to this ability to rise above the web and gain some perspective on it. This does not mean one is indifferent to the real needs of the living but only that one responds to them independent of egoistic influences. While Merrill-Wolff recognized that it is virtually impossible to completely disengage from the world, he thought that one could function in the world without being of the world. The natural mind is grounded in life and being not in the world of the mind or as Leonard Jacobson prefers, “…in the world of time.”

Some choices involve simple preferences and do not require discernment. For example, given a choice between several flavors of creamer for your coffee, personal preferences are adequate for making a choice. However, having found your way back to the natural mind, one no longer has beliefs and opinions (prejudgments) to rely upon in making most choices. One is left with discernment as the basis for making these choices. This means carefully considering the worldly context for a choice and then determining the best course of action, which minimizes any potential harm that might result from the choice to yourself or others and making choices that could potentially be life enhancing. This seems to be close to what the Buddhist mean by right action. There are no hard and fast rules for right action. However, if one approaches decision points without being entangled in and identified with the world, one will usually intuitively understand what to do. For those who have freed themselves from the conditioned mind, right action arises from the heart, not the mind.

* A noetic event, in my experience, is a shift in consciousness that, while it may not always be permanent, one nevertheless never fully returns from it. You can read more about noetic events in my life here: A Personal Odyssey. The term “noetic” was popularized by the moon astronaut Edgar Mitchel who used the word to describe something that happened to him on the way back from the moon. He subsequently founded the Institute for Noetic Sciences (IONS) to study noetic events.