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I am a retired academic, comfortable and content. I live with my wife (Shirley) in a semi-rural area about 50 miles northwest of Atlanta. I have two adult sons and two grandsons. I took up exploration of the spiritual side of life as my retirement activity because of some noetic experiences that I had earlier in my life. I have been meditating regularly since 2010. I've done retreats based in Theravada Buddhism, Tantrik Yoga and Kriya Yoga. I have read a good bit of spiritual literature written, for the most part, by current practitioners and teachers.

Goswami’s Quantum Philosophy II

          The earlier piece (Goswami’s Quantum Philosophy  I) was an overview of his interpretation of what quantum physics means philosophically. That overview can be briefly summarized using the analogy introduced in Part I. Think of a computer with a huge amount of RAM or working memory. Within this “working memory” there is nestled a small reserved area, which might be thought of as having a shell that partitions it off from the rest of working memory. Within this reserved area there is a self-evolving virtual reality program running. The program has to follow certain rules, which impose limits on what it can produce but still allows a number of degrees of freedom for its operation. From the sheltered perspective of the virtual reality program, the reality created by the program is all there is and the vast field of “working memory” within which it runs goes largely undetected. Think of the huge “working memory” as the unified field of consciousness (UFC), the shell around the reserved area as space/time, the self-evolving virtual reality program as the materialist model of reality and the rules that govern the operation of the program as classical (Newtonian) physics (see first Figure, in P1).

Part II will look at the relationship of quantum waves of possibility in the UFC and the manifestation of human beings as objects in the material world. The following analogy from Part I will provide a brief review of the collapse of quantum waves of possibility (see second Figure, in P1). Imagine that a wave of possibilities is like a rapidly spinning loop of images, where there are 6 images of A, 5 images of B, 4 images of C, 3 images of D, 2 images of E and 1 image of F. The varied number of copies of each image represents the probability for that image. Thus, if one slows down the loop until one image alone comes into focus, you have the collapse of the wave of possibilities. Statistical determinism tells us that the image that becomes the focus is most likely to be image A (p = .30) but could be image F (p = .05). The loop (wave) has taken on the appearance of a single frame (particle) or collapsed possibility wave. However, recall that one has only slowed down the loop, not frozen it. Thus, the loop (wave) is still progressing (spreading) but in very slow motion. Whether you or other observers will ever detect this slow movement depends upon how long and with how much precision you observe the image. Even though one now observes only a single frame, that frame still retains a “hidden” connection to the loop, which means it still retains a connection to the wave of possibilities from which it collapsed.

Every person past, present and future is represented in the UFC as a wave of possibilities, a transcendent consciousness or quantum monad. Each of those consciousnesses will vary depending upon previous entanglements with the material world. In all cases, a transcendent consciousness represents far more aspects than could be manifest in a single collapse. Thus, a given collapse from a transcendent consciousness consists of selected aspects of that consciousness. Recall from the analogy above concerning wave collapse, that even following collapse there remains a connection to the wave of possibilities from which the collapse originated. As a collapse linked to a physical manifestation takes place, it unfolds in graduated stages from the Oversoul or bliss body, which is grounded in transcendent consciousness. The manifestation that begins with the bliss body ends with a material representation or physical body.

One aspect of a material manifestation is referred to by Goswami as the supramental intellect or theme body. This subtle (non-material) body imposes the broad outlines for the manifestation. These themes are similar to what Jung called archetypes. Another aspect of a manifestation is the mental body. The mental body is a suble body somewhat like a dictionary of meanings necessary for thought and feeling. The vital body is the last of the subtle bodies. The vital body contains the necessary forms for the manifestation. The biologist Rupert Sheldrake has proposed a similar function in biology that is carried out by what he refers to as morphogenic fields. Finally, as the collapse is completed the physical body is articulated by its connections to the subtle bodies (see Figure below). Thus, the structure of the physical body is controlled by the “blueprints” in the vital body being mapped onto the physical body. The mental body “writes” or maps its program onto the brain, making possible the meaningful processing of experience. The theme body provides broad parameters within which experiences are understood and related. The theme body, however, is not mapped onto the brain. Running throughout is the original thread of consciousness that began in and is still tethered to the bliss body. Only the physical body is a temporary abode for consciousness. The theme, mental and vital bodies comprise what Goswami calls a quantum monad, which is a permanent feature of the bliss body (a.k.a. Oversoul).
 Using a different frame of reference, the quantum monad could be thought of as essentially equivalent to the religious concept of soul. There are important differences, however, between a quantum monad and a soul. Generally, the term soul is used to refer to an individual spiritual entity that has an existence independent of God as well as of matter. A quantum monad on the other hand is an integral part of a unified whole. The unified whole in which a quantum monad resides is in religious terms God. Thus, the traditional view of the soul is a dualistic conception that has each and every soul standing alone and separate from God and from the material world. The quantum view of the soul is a monistic conception in which each soul is merely an aspect of God as is the material world. In the quantum view the soul’s separateness or independence from God is merely an illusion. A persistent illusion but an illusion nevertheless.

What then might we learn of the soul by examining the probable characteristics of the quantum monad? In part one, ego identity and the idea of conditioning was discussed. Classical memory is the basis for conditioning and is an essential component in the process whereby one comes to have strong response predispositions. These response predispositions limit our choices from the broad range of possibilities that are always before us. At any given time we are free to make any of the choices available in the flow of consciousness. However, conditioning makes habitual choices the most likely. One outcome of conditioning of choices is that in the aggregate they come to form patterns. What we often call character in a person is related to the patterns that have come to dominate his or her thoughts, feelings and actions. Such general patterns are impressed upon the quantum monad through what Goswami calls quantum memory. The particulars of classical memory are not preserved in the quantum monad but the general patterns derived from experience are preserved by quantum memory within the monad.

For any individual consciousness an essential goal is to learn through experience that it is an integral component of the UFC or an extension of God, that is, to achieve enlightenment. Once that goal is met the individual consciousness is enfolded into the UFC and returns to a state of unity with God, enriching the whole in the process. Accepting unification of an enlightened consciousness with the UFC as a goal, it is clear that achieving such a goal is unlikely in a single lifetime. Goswami argues that this would necessitate what is known in religious terms as reincarnation. What is reincarnated is a quantum monad while the experiences and knowledge of each incarnated quantum monad is accumulated in the Oversoul.

Goswami’s proposed quantum monad is capable of quantum memory and thereby will retain memories of prior incarnations. These will not be memories in the classical sense, such as recalling how to tie a shoe or speak French. Access to classical memories from previous incarnations is possible through the principle of non-locality, which operates outside of space and time. However, access to classical memories from previous incarnation through non-local connections is relatively rare. Usually, the operative memories will be quantum memories of general patterns such as character traits like generosity or jealousy, of talents such as music or mathematics or of behavioral tendencies such as risk taking or phobias. Many such patterns are acquired through the experiences made possible by physical manifestations or incarnations. It is from these quantum memories that consciousness chooses what to make manifest through the quantum monad when a new incarnation is undertaken. The patterns held in quantum memory are in religious terms known as karma.

Unless an Oversoul has liberated itself from the need for physical manifestations, it will repeatedly incarnate quantum monads until it achieves liberation through enlightenment, which requires an awareness, through direct experience, of one’s unity with God. In the non-liberated, Consciousness identifies opportunities for physical incarnation that have a strong correlation with associated karmic patterns comprising a thread of karmic need within a given Oversoul. In other words, a developing physical form that has the biological foundations (for example gender and temperament) and the situational circumstances (for example ethnicity and nationality) to support in whole or large part the karmic thread identified. The incarnated quantum monad subsequently comes to articulate the selected physical form. Some aspects of the collapse associated with the vital body can begin quite early. However, there can be no mapping of the mental body, which in traditional religious terms is most closely associated with the idea of a soul, until the brain has formed. Thus, the mental body begins mapping onto the brain after about six months of development.

Karma or quantum memory influences current incarnations by biasing the probability that certain choices will be made within a given context. In short, the conditioned response biases acquired in one incarnation can be carried across into a new incarnation. For example, if one had developed a pattern of responses that might be called jealously in one incarnation, Consciousness may choose to manifest that pattern through the quantum monad in the next incarnation. Therefore, an individual on to whom a bias toward jealousy has been mapped will in suitable contexts be predisposed to make habitual responses associated with jealousy. The purpose is to provide the individual with opportunities to rise above this obstacle to enlightenment. The converse would be true for a more positive pattern such as a musical talent. Having such a talent mapped onto the physical manifestation will increase the probability that one will make choices that create appropriate contexts for further developing the talent. The purpose is to exercise the ability and make positive use of the creative energies available through Consciousness. Thus, unless a consciousness has no previous incarnation, each incarnation brings with it a collection of patterns or karma accumulated during prior incarnations. In other words, an opportunity has been created for one to overcome negative patterns and to creatively enhance positive patterns.

Karmic patterns impressed onto a correlated physical form in a selected situation do not impose outcomes. They set the conditions that are likely to lead to certain types of learning opportunities. Habitual response patterns predispose one to respond in a certain way to those situations. Because of free will, there is always the possibility that one will choose a less probable response that is a more positive response to a given circumstance. This entails being creative in the face of a challenge rather than habitual or reactive. Repeated success in exercising free will to make better choices will result in a change in the conditioned pattern and thus in one’s karma.

Free will is possible because of a brief grace period between the eliciting of a conditioned response and the actual response. Studies have shown that when a stimulus is presented, it is processed in the unconscious (i.e., outside of conscious awareness). The habitual pattern of response will predispose one to make the most probable response, which is to follow the path of least resistance. However, between the unconscious response and the physical implementation of this response there is a very brief delay. It is this delay that opens the door to free will. Through this brief window there is an opportunity to deliberately choose an alternative response from the possibilities that exist within consciousness. Of course, one might choose a worse or an equally bad response but one can also choose a better response. Better in the sense that it weakens rather than reinforces the negative pattern.

Free will and creativity are the tools available for working on one’s character or karmic patterns. Neutralizing negative karma and building positive karma opens the possibility for enlightenment. Ego is the persona that embodies our habitual patterns of thinking, feeling and acting. It is a mask behind which we hide and with which we identify so closely that we are blind to our true nature. The single biggest obstacle to liberation is ego. Stripping away this mask is an essential step in changing our character.

Birth and death are complimentary aspects of the karmic cycle. Death is the end of one wave in the cycle and usually the antecedent for the next wave in the cycle. Death is simply withdrawal of consciousness from a degraded physical form, a form that has served its purpose as a temporary vehicle for experience in the material world. Death is a phenomenon of the material world and therefore an illusion. The UFC and the Oversouls within it are immortal and eternal as are the quantum monads or souls within it. Death is also an exceptional window of opportunity. It says in the Tibetan Book of the Dead that a conscious death is a process that can lead to liberation (see also The American Book of the Dead). As consciousness withdraws from the physical body, it is possible through non-locality to become fully aware of all of one’s past incarnations and the obstacles that need to be overcome. In this moment of total clarity and spiritual joy, enlightenment is possible. Conscious dying requires preparation and intent for which guidelines exist.

*This interpretation of Goswami’s thinking is based solely upon my understanding of Goswami’s writing and is largely based upon his book titled Physics of the Soul, which I recommend to anyone who wants to pursue his reasoning more deeply.

Why I Am an Agnostic

           To begin I want to distinguish between three terms: agnostic, atheist and true believer. True believers are simply people who uncritically embrace, on faith, any belief or system of beliefs for which there is no empirical validation. For example, true believers make a categorical assertion that a being called God exists. An atheist on the other hand denies the validity of any belief or system of beliefs for which there is no empirical validation. In counterpoint to true believers, an atheist categorically asserts that a being called God does not exist. In the cases of true believers and atheists, the psychological processes underlying their apparent contradictory positions is very similar. Both make absolute assertions about something that they can’t prove. An agnostic, on the other hand, takes a middle road between these two extremes and simply pleads ignorance.

While not limited to religious beliefs, it is within such a context that one most frequently encounters the use of the terms just described. Agnostics recognize that it is unlikely that either claim can be put to an empirical test and publicly validated. Therefore, agnostics stand aside and take no position. The existence or non-existence of a being called God appears to be a question of belief rather than one of fact. The one requires blind faith and the other empirical evidence. Clearly, a very large contingent of the world’s population have historically been true believers of one sort or another.

To further elucidate the assertions above that “The existence or non-existence of a being called God is a question of belief…[that]…requires blind faith…,” I will draw on points made in other essays, specifically The Natural Mind and Discernment, both of which can be found in posts on this site. In The Natural Mind it was suggested that what drives the vast majority of individuals is a fictive-self. This fiction is a complex narrative that is created and maintained to explain to ourselves the thoughts, feelings and behaviors that arise from our automatic programs (APs) [see Chapter One, P. 21]. These APs are acquired through conditioning over the course of our lives and remain, for most of us, largely outside of conscious awareness. In short, who we think we are is a product of the mind. In Discernment a similar case was made that what we call the world (human culture), as distinct from the earth (matter and natural processes), is likewise a product of the mind and is therefore at root purely conceptual. Imagine the earth without any humans and see how much of what I’ve called the world remains. A few material artifacts of human culture may persist for a time but the earth will soon enough consume them.

Most people mistakenly believe that their narrative about themselves represents objective reality. The basic narrative normally begins developing in early childhood and there are both personal and cultural components. Various components of the world are included that lead to belief in institutionalized paradigms representing such things as social structures, political institutions, economic systems, religion and so on. Thus, one finds that many people have a personal narrative that includes, among other conceptual paradigms, belief in a religion. Belief in a religion in turn supports belief in a God. The operative word in the case of religion and God is belief, which makes both merely an idea, a product of the mind.

There are, historically and currently, people whom many would call mystics. Mystics describe what is often referred to as Unity Consciousness, The Divine or The Absolute. The claims of such individuals are said to rest upon personal experience with a direct knowing of (as opposed to belief in) Unity Consciousness, The Divine or The Absolute. However, such assertions about personal experience cannot be objectively evaluated or publicly validated. The difference between a mystic and a religious person is that a mystic does not ask you to believe anything but instead invites you to seek personal confirmation through your own experience of what he or she reports. To put this another way, a mystic invites you to engage in a single-subject experiment that often comes with a methodology for implementing the experiment. A religious person asks you to take on faith his or her beliefs.

As an imperfect illustration, suppose I returned from a trip to a country that included a exotic fruit in its diet. I had eaten the fruit many times while visiting but you have never heard of it. I can tell you a lot of things about the fruit but you then only have some limited knowledge or information that in no way duplicates the actual experience of eating the fruit. Unless you repeat my direct experience by eating some of the fruit you will never know what I’ve tried to relate to you. The taste of the fruit is just an idea in your mind, not an actual experience. You may believe from the description that the fruit would be tasty, but you can’t know if that is true without direct experience.

Thus, if I recommend that you obtain some of the exotic fruit and try it for yourself this is analogous to the approach of a mystic. If I tell you about how tasty the fruit is and you believe what I say and begin telling everyone you know how great this fruit is that is analogous to the approach of a religious person. As is said in Zen, “Don’t confuse knowledge with knowing.” Thus, personal experience is subjective and can’t be transmitted to anyone else, except as an idea. Mere ideas are always subject to misunderstanding and distortion and often are corrupted in their transmission. One should never invest belief in the truth of an idea.

Individuals who have mystical experiences that reveal to them what they experience as “God” almost universally invite others to personally test their reports and to experientially verify them for themselves. Thus, I’m personally inclined to at least give mystics the benefit of doubt, since they do not ask anyone to believe their reports based on faith. Interestingly, many religious narratives grow up around such individuals after their death. These narratives often appear to significantly distort and elaborate what the mystic actually said or taught. These religious narratives, in my opinion, almost always serve some personal, social or political purpose. I’m reminded of my favorite religious joke that can be found on the Poetry and Personal Items page on this site.

Thus, I am an agnostic because I can see no way to give belief in the existence or non-existence of a being called God a factual basis. Related to the question of whether or not a Supreme Being exists, there is also the issue of religious belief. Because I am aware of strong human tendencies to invest faith in beliefs arising from mere ideas, which are often the product of irrational thinking, I cannot embrace any religion. Religious beliefs can have a strong emotional appeal and may moderate existential anxiety, but like all beliefs they are just ideas and have no reality outside of the mind. I recognize and accept that there are awesome mysteries about the nature and origin of the universe that I cannot fathom, but religious dogmas about these mysteries are not satisfying, and ultimately explain nothing. I am open to experimenting with methods suggested by mystics as ways one might gain a direct, intuitive and personal understanding (gnosis) of these mysteries. However, belief in institutionalized religious dogma articulated through a formal organizational structure is the antithesis of such methods. Even should I have success with methods recommended by mystics, I recognize that the experience would be personal and would not and could not extend to anyone else. The Truth known by mystics is subjective and only available on an individual basis.

In conclusion, I suggest that agnosticism should be one’s ground state. I think that taking an agnostic attitude toward any and everything that one has no experiential basis for accepting should be one’s goal.

 

Goswami’s Quantum Philosophy I

          Traditionally science and the educated public have held a Newtonian view of the world, which is in most respects a common sense view rooted philosophically in materialism. The materialist model is reductionist and holds that all macro phenomena can be reduced to the basic building blocks of matter, i.e. atoms. The quantum model superseded this model nearly a century ago. However, the materialist model was not supplanted but subsumed. One can think of the materialist model as a special case subsumed within the quantum model, which works well enough for many purposes but has been shown to be capable of only inaccurate approximations when tasked with describing the reality underlying the world and indeed the universe. To see an outline comparing scientific materialism with Goswami’s alternative paradigm click here.

 By way of analogy, think of a computer with a huge amount of RAM or working memory. Within this “working memory” there is nestled a small reserved area, which might be thought of as having a shell that that partitions it off from the rest of working memory. Within this reserved area there is a self-evolving virtual reality program running. The program has to follow certain rules, which impose limits on what it can produce but still allows a number of degrees of freedom for its operation. From the sheltered perspective of the virtual reality program, the reality created by the program is all there is and the vast field of “working memory” within which it runs goes undetected. Think of the huge “working memory” as the unified field of consciousness, the shell around the reserved area as space/time, the self-evolving virtual reality program as the material model of reality and the rules that govern the operation of the program as classical (Newtonian) physics (see Figure below). With the advent of quantum physics, cracks have been opened in the shell. Through these cracks in the shell, the inhabitants of this world are beginning to get glimpses of a broader and deeper perspective on reality.

 

To appreciate the quantum perspective one needs to look at its impact on the defining aspects of the materialist model. The first aspect is causal determinism or the hypothesis that the world is a machine like a mechanical clock. Events proceed in a linear fashion, where A is the antecedent for B and B is the antecedent for C and so on. In other words classical determinism requires the identification of the originating cause and the end result. Experimental studies in quantum physics demonstrate that the exact position and velocity of an electron cannot both be known. In the Newtonian model, classical determinism depends upon being able to predict exactly both initial position and initial velocity. If things cannot be predicted with precision, classical determinism is out the window because the beginning point for the causal chain can never be known. Thus, all one can do is create probability distributions (bell curves) for both variables and identify probable values for the variables. The two distributions of values together represent a wave of possibilities. Heisenberg, one of the co-founders of quantum mechanics, expressed this finding in his now famous uncertainty principle. What is left is statistical determinism.

Why don’t we experience the effects of statistical determinism in everyday life? Planck’s constant h fixes the scale at which quantum effects are large. Fortunately, h is small, which means that quantum effects are only “large” and easily observed effects at the micro level. The small value for h hides quantum effects at the macro level. However, even macro objects have been demonstrated to retain some aspect of the wave of possibilities from which they collapsed. The wave aspect of a collapsed possibility continues to spread out over its probability distribution extremely slowly. Collapsed waves or objects (comprised of particles) are still governed by statistical determinism but the collapsed wave spreads so slowly that its inherent uncertainty can be ignored for all practical purposes. However, even though it is hardly detectable with the most sophisticated instrumentation, the continuing spread of the collapsed wave implies that there remains some connection to the wave of possibilities existing prior to collapse and material manifestation.

One way to think of this process might be to imagine that a wave of possibilities is like a continuous loop of images, where there are 6 images of A, 5 images of B, 4 images of C, 3 images of D, 2 images of E and 1 image of F. Thus, if one slows down the loop until one image becomes the focus, you have the collapse of the wave of possibilities. Statistical determinism tells us that the image that becomes the focus is most likely to be image A (p = .30) but could be image F (p = .05). The loop (wave) has taken on the appearance of a single frame (particle) or collapsed possibility wave (see Figure below). However, recall that one has only slowed down the loop, not frozen it. Thus, the loop is still progressing but in very slow motion. Whether you or other observers will ever detect this slow movement depends upon how long and with how much precision you observe the image. Even though one now observes only a single frame, that frame still retains a “hidden” connection to the loop. This analogy also illustrates the difficulty of identifying a linear chain of causation within a loop (wave of possibilities).
The second aspect of the materialist model is continuity or the hypothesis that all change is continuous. Experimental studies confirm that atomic energies exist at discontinuous energy levels, which are fixed. Thus, an electron cannot exist at intermediate energy levels residing between fixed levels. When an electron changes orbits, which are at fixed distances from the nucleus, it goes from one discrete energy level (orbit) to another in a single quantum leap. The electron’s change in orbit provides evidence for spatial discontinuity. This is further illustrated by the phenomenon known as quantum tunneling. This can be observed in transistors in which an electron disappears from one side of a barrier and reappears on the other side without passing through the barrier. More concretely, think about standing with your back to the wall of an empty room. You look to your left and there is your mother standing against the wall to your left. You look to your right and your mother is now standing against the wall to your right. You had a clear view of the entire room and you never detected your mother’s transit from the wall on the left to the wall on the right. The move was not a progressive transit of space over time but instantaneous. Your mother simply disappeared from one location and reappeared at a different location.

 The third aspect is locality or the hypothesis that all effects and their causes occur in space with a finite velocity over a finite amount of time. Before quantum mechanics, all influences were assumed to be local, i.e., taking a certain amount time to travel through a certain amount of space. Think about your mother walking from one side of the room described above to the other side. However, in quantum mechanics the discontinuous collapse of a sprawling possibility wave is instantaneous and therefore nonlocal. Think of your mother as a wave of possibilities and one of those possibilities is that she will manifest on the right side of the room. When that possibility is collapsed, your mother instantly materializes on the right side of the room. A possibility wave exists in transcendent potentia, that is, outside of space and time, which is why when it collapses and becomes manifest within space-time, the effect is instantaneous. Nonlocal correlation (Einstein’s spooky action at a distance) between quantum objects has been experimentally verified and confirms that a transcendent domain is part of reality, which contradicts the locality assumptions of the materialist model and affirms non-locality.

The fourth aspect is strong objectivity or the hypothesis that the material world is independent of observers (consciousness). However, as we’ve seen, the wave is transcendent and the particle is manifest. What then causes the transition from wave to particle? It is widely accepted that observation or measurement produces the collapse. Mathematician John von Neumann suggested that the operative property in observation or measurement is consciousness since an instrument cannot observe anything. Think of a telescope pointed at the moon. Is the telescope observing the moon? Or is it the astronomer looking at the moon through the telescope that is observing the moon. While not conclusively demonstrated, it appears that consciousness chooses where a wave will manifest as a particle in a particular event. Thus, how can there be strong objectivity in physics if consciousness has the power to choose material reality? If consciousness causes wave collapse, the material world (collapsed waves) cannot be independent of observers.

The fifth aspect is reductionism or the hypothesis that every material phenomenon can be reduced to its essential components. If reductionism is correct, then all of physical reality can be reduced to elementary material particles. In other words, everything arises from the bottom up as aggregates of material particles coalesce into ever-larger objects, including us. However, if consciousness is needed to collapse waves of possibility into material actuality (particles), which is top down causation, one has mutually exclusive causal mechanisms. In such a case, reductionism ultimately fails.

In the materialist model, phenomena such as consciousness are considered as epiphenomena or secondary properties arising from matter. Thus, all non-material phenomena such as mind, thought and consciousness can ultimately be reduced to matter by considering them epiphenomena of the brain. From this view arises a dualism such that mind and body are from different classes of phenomena, i.e., a difference in kind. However, if consciousness has the causal power to determine material reality, how can it be a derivative of matter? The long, progressive build up to a material brain capable of producing consciousness could never take place, if consciousness is required for the collapse of a possibility wave into a particle of matter to begin with. Thus, while reductionism and bottom up causation may be a useful way of looking at phenomena within the context of the classical worldview, its utility is limited when it comes to understanding the ultimate nature of reality.

Thus, quantum physics has demonstrated empirically that the principles of causal determinism, continuity and locality do not in the final analysis hold up. Quantum physics has also raised serious doubts about but not yet empirically demonstrated that strong objectivity and reductionism are likewise ultimately invalid. These principles do work reasonably well in that subset of quantum reality that we think of as Newtonian or classical physics, which underlies the material model of reality. They just aren’t suitable for grasping the underlying nature of reality.

Given the above, what are the implications for how we view the nature of reality? Amit Goswami, emeritus professor of physics at the University of Oregon, offers some thoughts on this question. The implications that he draws are radical and generally considered to be extreme by many physicists because they turn the world upside down. According to the interpretation of Goswami, Consciousness is the ground of all being and matter exists only as a possibility within consciousness. Thus, there is nothing but consciousness or as some might say, God is all that is. You and I are material manifestations of God as are plants, bacteria, insects, fish, animals, chairs, shirts, houses shovels, pistols, water, earth, planets and stars, ad infinitum. From this one might jump to the conclusion that all things are interconnected. However, Goswami argues that this is an over interpretation and that any two things are only potentially interconnected. They do, however, always have in common their origins in the unified field of consciousness.

Goswami says that dualism is an illusion. The belief that the mind is distinct from the brain or that spirit is distinct from matter or that man is distinct from God is all an illusion. There is only the unified field of consciousness. Everything is a manifestation of consciousness. Consciousness permeates and fills our being, and our brain is a conduit for waves of possibility. When self focuses upon a possibility, wave collapse takes place and there is awareness of the object of the choice. The presence of awareness implies a subject-object split between the subject and the object. One might ask: if we can affect reality by our choices, why isn’t there constant conflict and chaos? For example, everyone who buys a lottery ticket would choose to have the winning number but obviously everyone’s choice can’t prevail. Goswami suggests that the reality that is commonly perceived is created by what might be thought of as a consensus of consciousness. We have the freedom to make choices that affect us but not consensus reality. We can’t personally change consensus reality.

The apparent split responsible for dualism is the product of the dependent co-arising of the subject that chooses and the objects of awareness. Herein objects refer to anything that is perceived as “not me” and can include ideas or thoughts as well as material objects. The consciousness from which both the subject and the object arise identifies with the subject pole of the dyad. This gives rise to the mistaken perception that there is a subject independent of objects. This mistake or illusion is necessary in order for experience, as we know it, to occur. The basis for this mistaken perception or illusion is self-reference, which is not unlike the circular meaning in the statement “I am a liar.” In this sentence the predicate defines the subject and the subject redefines the predicate, the predicate then redefines the subject, setting up an endless oscillation. This is called a tangled hierarchy. The meaning in this statement seemingly forever eludes us, as does the recognition that I (ego) and it (object) arise from the same source.

For Goswami the subject-object split is an epiphenomenon. If we don’t identify with the subject in the subject-object dyad we can escape the illusion. This state of consciousness is what the American mystic Franklin Merrell-Wolff called introception, which denotes consciousness without an object (and thus also without a subject). To experience a state of pure consciousness is to achieve enlightenment or bliss consciousness. The illusion of self develops as choices are made, memories are formed and habitual responses are established and reinforced. As this process unfolds, the range of free choice constricts and consciousness repeatedly collapses conditioned outcomes from among the myriad possibilities actually available. Thus, personal identity or what we call ego is created through a conditioned pattern of perception and response. Habitually adhering to this conditioned pattern in making choices is what the psychic Edgar Cayce referred to as following the path of least resistance or collapsing for oneself what is the most probable outcome or possibility. The freedom to make creative choices is always present but seldom exercised. Understanding that we have this freedom and the exercise of it allows us to step beyond ignorance and discover our true nature.

 *This interpretation of Goswami’s thinking is based solely upon my understanding of Goswami’s writing and is largely based upon his book titled The Visionary Window, which I recommend to anyone who wants to pursue his reasoning more deeply.

Gamma Waves and Advanced Meditators

          Researchers at the University of Bonn in Germany say they have an explanation for the states of consciousness that arise as a result of meditation. They indicate that gamma wave states, associated with expert-level meditation, assist in the reshaping of brain structures. Gamma wave activity is thought to be associated with “neuroplasticity” or the ability of the brain to form new connections and build on structures already present. Data show that expert meditators often exhibit increased cortical thickness and more gray matter in specific parts of their brains indicating physical changes from extended experience in meditation. These brain changes produce effects that are evident even when one isn’t meditating.

Brain researchers Jürgen Fell, Nikolai Axmacher, and Sven Haupt, at the University of Bonn in Germany report, in the journal Medical Hypotheses, that beginning meditators’ EEG readings show alpha wave states and that theta wave activity is also often increased. EGG readings for experts show high-frequency gamma waves, which distinguishes expert meditators from novices. In fact, gamma wave activity is higher even when the experts aren’t meditating. Advanced meditators apparently experience the world in a fundamentally different way from non-meditators and beginners and appear to experience novel states of consciousness.

Richard Davidson at the University of Wisconsin in cooperation with the Dalai Lama undertook a study of Buddhist monks in India who had between 10,000 and 50,000 hours of meditation practice. In this study the monks and inexperienced controls were asked to meditate with a focus on “unconditional compassion.” The results from this study of monks published in the Proceedings of the National Academy of Sciences, reported that the monks exhibited significantly more gamma band activity and some of the monks produced gamma wave activity more powerful than any previously recorded in a healthy person. The longer a monk had been meditating the stronger was the gamma activity recorded. The kind of gamma activity seen in these monks has been linked to the networking of separated brain circuits and to heightened awareness. Much of the activity was associated with the left prefrontal cortex a region previously associated with happiness, positive thoughts and positive emotions. Given that the monks exhibited greater gamma activity than controls even when not meditating suggests to Davidson that meditation probably produces permanent changes in the brain. He said, “What we found is that the trained mind, or brain, is physically different from the untrained one.”

In an article in Scientific American, Terry Sejnowski and Tobi Delbruck report that Robert Desimone at MIT has shown that attention to a specific stimulus increases the number of cortical neurons that fire in synchronized spikes in the gamma band (30 to 80 hertz), which appears to emphasize the importance of whatever is passing through conscious awareness. Further, Pascal Fries of the Ernst Strungmann Institute of Neuroscience in Frankfurt, Germany has found evidence that the gamma band is involved in signaling between widely separated cortical areas. Synchronized firing of spikes in the gamma band have also been found to strengthen the connection between synapses in the cortex. Research also indicates that gamma band activity seems to be deficient in certain disorders such as schizophrenia and autism.

Finally, William Bengston, an academic sociologist, conducts research on energy healing using both animal and human subjects. He describes one of the techniques that he has developed for training people to do energy healing. He thinks this technique may have its effect by increasing gamma band activity. His hypothesis is based on brain wave data collected on a gifted healer who introduced him to energy healing and described himself as using a technique that Bengston now calls “cycling.” Some years ago, the healer’s brain wave activity was recorded by the American Society for Psychical Research. They recorded activity that today would be classified as in the gamma band but at the time was attributed to equipment malfunction because gamma wave activity was not recognized. If he is correct, cycling may be a short-cut to significantly increasing gamma band activity. Bengston says that cycling requires a lot of practice to master. However, it doesn’t take the thousands of hours reported in the studies of the Buddhist monks described above.

Bengston’s technique is described in his book The Energy Cure and is essentially a visualization technique. He says the purpose of the technique is to completely occupy the ego and get it out of the way. He says one must use a minimum of twenty images and each image should be of something that the ego wants. He cautions against the use of ideals and says to focus on ego gratification or ego desires. World peace is not suitable but a new sports car is suitable. Each image should be envisioned as already attained not merely as a wish. Don’t imagine the sports car in the showroom window but imagine yourself blazing down the highway driving it. Once you’ve created and memorized your set of images, he instructs you to practice cycling through them as rapidly as possible until you can go so fast they are a mere blur. You should also reach a point where you can cycle them in mixed order rather than a fixed order. Especially, important he says is getting to where you can effectively cycle while in a state of emotional arousal. An experimental test of this hypothesis remains to be done.

A Proposed Classification System for Sexual Variation

The proposed classification scheme below is based upon the assumption that there are at least four variable dimensions to human sexuality that can and do vary independently of one another.

           Beginning with the first dimension, bodily sex in its physical expression is a biological phenomenon. When considering bodily sex there are at least three considerations. The first consideration is the external morphology that determines what physical characteristics associated with sex are evident. This in most cases will be clearly male or female but will in a small minority of instances be ambiguous as in cases of partial androgen insensitivity syndrome. The second consideration is internal morphology that determines the physiological characteristics associated with sex and that will determine functionality. For example, one can have the external characteristics of the female morphology but lack the internal morphology necessary for reproduction as in cases of complete androgen insensitivity syndrome (see “Speculation on Transgender Conditions“. The third consideration is the sexing of the nervous system, especially brain structures, or neurological sex. Evidence for neurological sex is not conclusive but a considerable amount of evidence suggests that the nervous system is shaped by the degree of hormone exposure and the timing of that exposure See Male, Female: The Evolution of Human Sex Differences by David C. Geary). In some cases, the hormonal exposure may directly influence the development of various brain structures or in other cases the hormonal exposure may have an indirect effect by activating or deactivating genes related to sexing of the nervous system. Gene effects controlled by triggers such as hormones have only recently begun to receive attention in the new field of epigenetics.

The second dimension, sexual identity, is the subjective sense of one’s sex. The proposal in this classification system is that sexual identity is dependent upon the neurological aspect of physical sex making it too, at root, a biological phenomenon. Sexual identity is usually male or female and is generally congruent with external morphology but can vary. At the extreme there can be a complete disconnect between one’s sense of sexual identity and both external and internal morphology. This is most likely a product of a sexual identity that is the complete inverse of bodily sex. In other instances, the sexual identity can be ambiguous. Ambiguity in most cases is represented by a mixed sexual identity which often presents as a primary and secondary identity rather than a seamless integration.

The third dimension, sexual orientation, is the focus of one’s sexual interest. The proposal implicit in the classification system offered below is that sexual orientation, like sexual identity, is dependent upon the neurological aspect of bodily sex making it too, at root, a biological phenomenon. However, sexual identity and sexual orientation can and do vary independently such that sexual identity does not necessarily indicate anything about sexual orientation. Generally, sexual orientation will be reflected by orientation to external stimuli associated with bodily sex. However, it is conceivable that sexual orientation could be influenced by “personality” characteristics associated with sexual identity. Commonly, sexual orientation will have a single focus but it is not limited to a single focus.

The final dimension is gender identity. Gender is usually either masculine or feminine and its content is socio-cultural in nature. Gender identity is congruent with one’s configuration on the other three biological dimensions. Gender identity, however, is biological only in the sense that it is motivated by the biological dimensions described above, especially sexual identity, but is otherwise socio-cultural (for a possible exception see Beauty Culture). By way of analogy think of hunger. Hunger is a biologically based sense of a bodily status. Hunger motivates you to seek ways of satisfying that bodily status. How the status is satisfied is almost entirely socio-culturally determined. What one eats, when one eats, where one eats, how one eats to satisfy a sense of hunger is largely socio-culturally determined while, at root, having a biological source or motivation. One’s biologically based sense of sexuality, which includes bodily sex, sexual identity and sexual orientation, motivates one to find avenues of expression for that biologically based sense of self. How gender identity is expressed, however, is largely determined by socio-cultural learning.

Probably in the vast majority of cases there is sufficient congruence between the independent variation of the four dimensions to call the outcome “normal” or typical. Even in a typical outcome, there is some range of variation but the range of variation is within limits considered “normal.” There are clearly many instances where there is a lack of congruence between the independent variation of the four dimensions that results in outcomes that are not considered “normal” or typical. The term normal herein is being used in a statistical sense, not in a evaluative sense. Anything that occurs is a natural outcome and should not be evaluated negatively simply because it is outside the boundaries of what is considered a typical outcome.

Of the four dimensions, gender identity is the most complex because of the many potential permutations contributed by the other three dimensions. The four subcategories used for transgender in the gender classification are adapted from The Transgender Phenomenon by Richard Ekins and Dave King. Because gender is socio-cultural, learned and subject to many social contingencies governing its expression, individuals with atypical gender identities are more susceptible to suppression of their motivation to acquire and express their gender identity or identities. Suppression of the social expression of a biologically based sense of self can contribute to the development of various psychological problems such as depression and in extreme cases can lead to suicide.

The classification system that follows is color coded, The coding of each dimension can be sequenced with the other dimensions in a chain while retaining the distinction between dimensions through a distinctive color. By way of analogy, one might think of a human sexuality code like a gene sequence. The chain of codes is analogous to a genotype consisting of four unique genes that describe different phenotypical outcomes. Two examples of dimensional codes are given at the end of each coded dimension and an example of a four dimension coded sequence with a verbal description is provided at the end.

I.              Bodily Sex

               A.             Male (congruent morphology, physiology and

                                neurological sex)

              B.              Female (congruent morphology, physiology and

                                neurological sex)

              C.              Cross-sexed

               1.              External characteristics

               a.              Male external characteristics

               b.              Female external characteristics

               c.              Ambiguous external characteristics

               2.              Internal physiology

               a.              Male internal characteristics

               b.              Female internal characteristics

               c.              Ambiguous internal characteristics

               3.            Neurological sexual explication

               a.              Male neurological sexual characteristics

               b.              Female neurological sexual characteristics

               c.              Ambiguous neurological sexual characteristics

For example: IA or IC1c2a3b describe two different possible configurations

II.              Sexual Identity (subjective sense of sexual self)

              A.              Male (congruent with sex)

              B.              Female (congruent with sex)

              C.              Cross-sexed (full congruence absent)

               1.              Male primary and female secondary

               2.              Female primary and male secondary

               3.              Male/Female balance

 For example: IIB or IIC2 describe two different possible configurations

III.              Sexual Orientation

              A.              Male

              B.              Female

              C.              Male primary and female secondary

              D.              Female primary and male secondary

              E.              Cross-sexed

               a.              Ambiguous external characteristics

               b.              Sexual identity

               c.               Gender identity

 For example: IIIA or IIIC describe two different possible configurations

IV.              Gender Identity

              A.              Masculine

               1.              Hyper-masculine

               2.              Assertive masculine

               3.              Typical masculine

               4.              Subdued masculine

               5.              Hypo-masculine

              B.              Feminine

               1.              Hyper-feminine

               2.              Assertive feminine

               3.              Typical feminine

               4.              Subdued feminine

               5.              Hypo-feminine

              C.              Transgender

               1.              Oscillating (IVA1-5 alternating with IVB1-5 where one is the primary and the other is the secondary gender identity.  A true balance would probably be classified as IVC3)

               a.              Imaginal

               b.              Practicing (subsumes imaginal)

               2.              Migrating (transitioning from (a) to (b) or (b) to (a) below)

               a.              IVA1-5

               1.              Role

               2.              Body (subsumes role)

               b.              IVB1-5

               1.              Role

               2.              Body (subsumes role)

               3.              Transcending (blending IVA and IVB)

               4.              Negating (neutralizing IVA and IVB)

 For example: IVA3 or IVC2

Thus a complete classification of an individual might be: IC1a2a3c IIC1 IIID IVC1

The above classification code describes and individual who is cross-sexed with external male characteristics, male internal physiology and mixed development of sexual identity. This individual has a mixed sexual identity in which the male identity is primary and the female identity is secondary. The individual’s sexual orientation is mixed with orientation to females being primary and to males being secondary. This individual’s gender identity is transgender of the oscillating type in which there is an alternation between a masculine identity and a feminine identity. The secondary sex orientation toward males is most evident during oscillation from the male primary to the female secondary gender identity, which in turn is controlled by the male primary and female secondary mixed sexual identity.

 

 

 

Sex, Gender and Language

          One of my personal peeves is the regular substitution of the word “Gender” for “Sex” on forms and in conversation. While the choice “Sex: Male or Female” when strictly referring to biological or external morphological characteristics is not always accurate, the choice “Gender: Male or Female,”  in my opinion, marginalizes, if not pathologizes everyone outside the normative range (statistically speaking). Below I will outline the understanding of these terms that leads me to see absurdity in the way that they are frequently used.

To keep this post relatively simple, I ask that you read an earlier post that while not exhaustive elaborates in some detail various terms that will be used below, especially as it pertains to bodily sex and gender identity. The discussion below leaves out the confounds of internal morphology, which includes internal sex organs, and genetic sex or what pair of chromosomes one carries in one’s cells. These two confounds are most clearly illustrated in cases of CAIS (complete androgen insensitivity syndrome). In this condition, an individual would be classified as female by the external morphological criterion above. This individual would most likely self-identify as female and would be almost universally seen by others as female. However, this individual will not have internal female organs and will have an XY genotype. A third confound is the growing evidence for the possibility of “sexed” brain functions, which can occur independently of the sexing of external morphology during gestation. This sexing of the brain is probably responsible for one’s subjective “sense” of sex or sexual identity. The sexing of the brain may also be related to sexual orientation independently of one’s bodily sex and sexual identity. Given the imposed limitation, there are three discernible possibilities: male, female and intersex.

Gender is a more complex term and has far more social, cultural and behavioral components to it than apparent bodily sex. Gender identity probably has an underlying biological component affecting one’s sense of sexuality. Gender is often used as if it had a one-to-one correspondence with apparent bodily sex, which is clearly not the case. The most common gender terms are masculine and feminine but these are not all-or-nothing categories and include a spectrum of possibilities.

While sex can be treated as categorical without grossly distorting reality, especially if three categories are used, gender is clearly dimensional. Gender can significantly vary along a somewhat normal (or bell shaped) distribution curve describing a dimension. Clearly, there are numerous potential positions all along this continuum that aren’t being given labels. If conventional classification of someone by gender is the goal one might do better to use a numeric scale where 1 is hyper masculine, 4 is neutral and 7 is hyper feminine.

There is one further complication to gender that must be introduced to make this discussion somewhat complete. The concept of transgender is important to this discussion as well. Presentation of transgenderism can be either overt, covert or both and along both behavioral (doing) and cognitive dimensions (imagining). Overt behavioral presentations can be either public or private. Some variations of transgenderism would not be observable and would only be known through self-identification.

The use of sex and gender as interchangeable terms implies that reality conforms to the following structure:

1.                  Sex:                 Male &                    Female &

2.          Gender:                 Masculine             Feminine

A more accurate, if incomplete, structure would include three categories for sex and three anchor positions on a dimension for transgender. For each combination of sex with gender, the latter will have multiple possible permutations. Please refer to the post linked in the beginning for some of the possible permutations.

What is being illustrated by the above discussion is that sex and gender and especially gender identity is a complex topic and one that is grossly over simplified in the ordinary use of language. Add to this an individual’s sense of sexuality and sexual orientation and the complexity grows exponentially.

 In ordinary verbal or written reference to people by sex, I would favor using labels that conform to how they identify and present. Asking about bodily sex might be relevant under limited circumstances, e.g., for medical purposes. I would be opposed to asking about gender because the meaning of the term is far too complex to be easily queried and would seldom be relevant for most public purposes, including conversational use of the term. I would definitely favor disassociating the terms male and female from the concept of gender because it confuses two different concepts: bodily sex (biological) and gender identity (socio-cultural).

The equating of gender with sex in common language usage is in fact an example of how the modal majority “democratically” attempts to define a public, social reality and marginalize and at worst imply pathology in anyone not fitting the majority stereotype. As Milton Diamond founder of the Pacific Center for Sex and Society has said, “Nature loves variety. Unfortunately, society hates it.” Language is the primary tool for creating socio-cultural reality and how it is used has important implications that should not be taken lightly.

A Libertarian’s Perspective on Abortion

          A lot of arguments over the abortion issue are tied to religion. I think religions can best be characterized as beliefs about insights gained by exceptional individuals. As belief systems, they substitute dogma and ritual for spiritual insight. Thus, I consider religions to be aspects of popular culture that are at best a means of social influence and at worst a method of exploitation. The abortion issue is just the type of emotional issue that religious “leaders” can and historically have used to accrue political and social power to themselves. Up until a few decades ago the hot emotional issue used by many religious “leaders” to garner political and social power was racial segregation. In the future, it will no doubt be something else. I reject any argument marshaled by individuals whose primary motive is probably social manipulation for the purpose of imposing their beliefs/dogmas on people who don’t agree with them.

The next line of argument I’d call a “natural law” argument for lack of a better term. This position argues that any living being capable of self-agency owns his or her life (I’d prefer body) and ethically speaking no one has a right to take that life (I’d prefer appropriate that body). Thus, the debate comes down to one about property rights, which are defended by libertarians, among others. The sticky point in this argument comes in determining when one has achieved the status of a human being and hence acquired property rights to one’s body.

I do not consider a dividing cell mass a human being. It may have the potential to be a human being but so does a skin flake in your bedding, given the development of cloning technology. Until a developing fetus is capable of sustaining itself outside of a parasitic relationship, it is not a realized human being and has no property rights over its developing body. (Note: Mere birth does not convey the status of human being under the definition used, though there is a high probability that the two will coincide, which in no way implies that one causes the other.) In fact, to give such a cell mass property rights is to put its property rights in direct conflict with the property rights of the host of whose body it is an integral part. As long as the cell mass is in a parasitic relationship with the host’s body, it is for all practical purposes a part of the body over which the host, a realized human being, exercises sole property rights.

The only way to prevent abortion is by the appropriation of a person’s body (property) by threat or physical force. A role usually assumed by the state, but certainly not limited to the state. Usurpation of property rights is not limited to the state and can be done by other types of organizations or even by individuals. Those who wish, for whatever reason, to involve themselves in the property decisions of another have only one acceptable means. They may attempt to affect the decisions of another through rational persuasion, if the person is willing to entertain their arguments. They never have a moral or ethical right to impose by force or coercion their belief or preference on another sovereign individual.

On Women as Female Impersonators

          In an interview on C-SPAN, Anna Quindlen used the phrase female impersonators in reference to women and attributed the phrase to Gloria Steinem. Steinem, in an interview in Mother Jones magazine, appears to use the term to refer to the socialization of women beginning at about 12 to 13 years of age. A partial quote “… when you were 9 or 10 or 11, and maybe you were this tree-climbing, shit-free little girl…and then at 12 or 13 you suddenly turned into a female impersonator…”

Allan Johnson in his book Gender Knot argues that feminine gender behavior is a social construct. What Johnson argues is that society is a male-dominated and male-centered social order. In such a social order men operating through social institutions have the power to define social roles. Thus, in his view, the behaviors associated with the feminine gender role are in whole or part determined by men. These behaviors include such things as speech, dress, attitudes and mannerisms to name the more obvious. It is likely that these role behaviors are at root based in biological differences, such as reproductive functions, reproductive strategies, physical attributes like strength and dexterity and possibly differences in brain organization affecting such things as verbal skills and emotional intelligence. Even assuming some root biological basis, socially defined femininity in a male-dominated society will be influenced by what men view as feminine, not necessarily what women might view as feminine (however, see the recent post on Beauty Culture).

Likewise in a society dominated and defined by men, masculinity will also be determined by men. Again, it is likely that there will be some root biological basis for the masculine role behaviors associated with masculinity but how these are articulated culturally has a great deal of latitude, as is true in the feminine case as well. One of the attitudes that masculinity is imbued with in a male-centered society is an orientation toward women as sexual objects, which is a common complaint from women about the social role they have been assigned. Thus, it seems likely that one of the reciprocal effects of “women as sex objects” is a corresponding subset of male defined feminine role behavior. Looking beyond this likely influence on femininity as a socially defined set of role behaviors that articulate gender in a male-centered society, it is unclear to what extent other gender linked behaviors are reflective of female behavioral tendencies whose explication have been controlled by women and to what extent they are influenced by the power of male-centered society to define appropriate gender behavior. Ultimately, social definition of gender roles will be a “dance” between the two biological sexes but one in which men have historically led.

Female impersonation then captures the role played by many if not most women in a male-centered society. That is, acting out the role of male defined femininity due to an unequal balance of social power between the sexes and a lack of a viable alternative. That many women embrace this role construction and even take satisfaction in it does not alter the fact that it is at least in part a male defined construct. There are, however, many women who are not entirely comfortable with this definition of femininity or who resist it both covertly and overtly. The latter are the women most likely to be attracted to feminism as a political movement, which appears to be an attempt to bring into balance the power relationship between men and women. Such a re-balancing opens the possibility for a redefinition of social organization but also leaves open the possibility of simply allowing women, who wish to do so, to participate more fully in the hierarchical power relationships that presently underlie society.

While this latter outcome certainly provides women with greater access to both economic and political power, the former could lead to a transformation of society. Evolutionary psychology suggests that men have evolved to organize themselves into hierarchical social structures that are predicated on status competition, dominance and the exercise of power. Perhaps the quintessential such model for this is military organization. Women who succeed in such an organization must “play the game” and become male impersonators or never make any real progress toward achieving significant organizational power. Whether this is a viable route to social equality remains to be seen. However, evolutionary psychology also suggests that women have evolved to organize themselves into lateral social structures that are predicated on cooperation, mutuality and the exercise of support. Assuming there is a factual basis for this hypothesis, it seems unlikely that most women will find male impersonation and competing in a dominance hierarchy appealing.

If it comes down to an overt “battle of the sexes” over who will determine social organization, it would appear that men have the advantage for evolutionary reasons as is evident from their historical dominance. Thus, it may be that women who simply play the game for personal advantage may enjoy some success but are unlikely to change the system in any substantive manner. On the other hand, if women who are successful at playing the game act as a “fifth column” that undertakes a covert strategy to change organizational structures they may succeed. Women who achieve organizational power should be in a position to plant seeds that could take root and grow into lateral networks in which cooperative strategies are as important to success as competitive strategies. This has potential as a strategy for change to the extent that current circumstances represent conditions in which such strategies confer an advantage on the society that embraces them. Such a society would reflect a merging of organizational styles rather than a dominance of a particular organizational style.

Since the label female impersonator when used in conversational speech most commonly evokes the idea of male to female impersonation, it might be appropriate to make a closing comment on this use of the phrase. There are, of course, men who adopt female gender behaviors, especially those of dress, speech and mannerisms. Many such men consider themselves transgendered and have, to varying degrees, a female sexual identity, which is probably rooted in neurobiology and underlies their desire to adopt to varying degree a feminine gender identity.

Such individuals have at times been the subject of hostile comments from “feminists.” The reason for this might be deduced from the above reflections. It would appear that these individuals are viewed as members of the “oppressive” sex who are reflecting in their behavior some of the most observable aspects of the feminine gender identity that most feminists are resisting to one degree or another. To the extent these feminists see their “mission” as redefining femininity, they find male impersonation of that traditional definition of femininity objectionable. Thus, instead of seeing these men as potential allies, who too are “victims” of a male-centered cultural stereotype, they are seen as possibly worse than men who simply conform to a male-centered masculine identity. These male, female impersonators seem to be a visual taunt or seen as a caricature. The better it is done the more like a taunt is appears and the worse it is done the more like a caricature is seems. In neither case, is it likely that what is perceived is what is intended.

In defense of men who are transgendered, they are exposed to the same models of femininity as are women in this society. That they mimic the prevalent model is no more a failing in them than it is in the typical woman. Further, it is unlikely that mere adoption by such men of the prevalent model is done in a deliberate effort to make either a cultural or political statement to women. Finally, due to the identity conflicts implied by their behavior, they are probably less able to see through the imposed feminine stereotype than is the typical woman. It is unreasonable to expect anything different from such men until a socially viable alternative femininity is constructed by women who see through the stereotype, are dissatisfied with it and can resist being co-opted by the hierarchical power-centered structure of a male-dominated society.

Speculation About Transgender Conditions

[Note: I use transgender in a broad sense and do not limit the term to persons who transition physically into the binary alternative to their assignment at birth (bodily sex). Personally, I make a distinction between sex identity (biological basis), gender identity (usually associated with a biological basis but is largely socio-cultural) and sexual orientation (biological basis). I consider each to be a separate factor in every individual, in whole or part. I also consider these factors to be variable and interactive producing a wide range of outcomes. While some outcomes are atypical relative to the norm, I consider all to be natural outcomes.]

          Incidence data suggests that transgender (TG) conditions have a wider occurrence in males than in females and this post will be largely focused on TG in males. I do not intend to dismiss TG in females, I am simply trying to keep the level of complexity in this piece manageable. Demonstrating biological basis for TG is unlikely. Such a definitive answer would likely require experimental research on humans, which would be unethical to perform. Further, a human subjects review board would never allow it even if some scientist or group of scientists had no ethical qualms about performing the research. An animal alternative will not provide a definitive answer because animals aren’t human beings and generalization from animal studies to humans will always be open to challenge, especially in something as unique as human sexual and gender identity.

What is left then? I would suggest that the next best thing to controlled, experiments on humans is what’s often called a natural experiment. These are unplanned, unintentional events that often provide a source of data that would otherwise simply never be available.

For example, there is the case of David Reimer. Reimer was born a male along with a twin brother. Shortly thereafter, the two brothers were taken for circumcisions. The operation on David was badly botched. After consulting with “experts” on sex and development, David’s parents decided to have him surgically modified to be structurally female. From that point on he was reared as a girl and was on estrogen therapy appropriate to developmental needs. At an early age David began resisting his status as a girl and insisted that he was a boy. By the time that s/he reached the age of 14, the parents gave up and explained what had actually happened. From that point forward, David did everything that was within his power to reverse what had been done to him. He subsequently took a male name and lived as a man. Unfortunately, David ended his own life at age 38 (more here). There are apparently a number of such failed natural experiments, but David Reimer is the best known because he decided to allow all the details of his case to be made public.

What this natural experiment clearly suggests is that there appears to be no significant socio-cultural contribution to sex identity. You cannot have a cleaner test of the socio-cultural hypothesis than a young child surgically modified to conform to external female morphology, socialized during childhood as a girl and given estrogen therapy at puberty. Even if one argues that the parents weren’t fully committed to the path they had chosen, the influences marshaled to affect a change in sex identity were far greater than can be imagined under any set of typical childhood circumstances. The likelihood that the parents weren’t fully committed to making this natural experiment a success seems remote. They were convinced that it was possible by doctors who were supposed to know about these things. They chose to embark on the recommended course of treatment. A treatment that for all practical purposes was irreversible after the surgical procedures to remove the male testes and modify the genitalia was completed. They, no doubt, gave the project their best effort knowing that there was no going back. It just didn’t take.

Another natural experiment that has a bearing on some of the issues is that of individuals with complete androgen insensitivity syndrome (CAIS) [more here]. The bodily cells in these individuals do not have receptors for testosterone and do not respond to the hormone. The default morphology in such cases is female. When this occurs in a male fetus, the outcome is a child that is genetically XY or male and whose external morphology is female. Such individuals do not, however, have the internal female reproductive organs. In other words, a male genotype and a female phenotype, at least in most observable respects.

Individuals with CAIS are reared as girls and the parents and the child are often unaware of the presence of the condition until puberty. Many of these individuals do suffer psychological issues when they become aware of their condition but they do not grow up thinking they are male. Further, they almost invariably live as women and follow a typical female life course. They are sexually oriented toward men and usually marry. Many also become mothers and rear adopted children within their marriages. When there are other than temporary identity problems in these cases, they seem to be mostly accounted for by partial AIS (PAIS) in which the male child is born with deformed or incomplete genitalia. In such cases, the insensitivity to testosterone is not total. In some such cases, they may be surgically modified to be female depending on the status of the genitalia.

What this natural experiment suggests is that sexual identity is not a simple product of DNA or genes. The outcome in CAIS is, for all practical purposes (other than reproduction), a woman with male genes. These genetic males have female physical features, female sexual identity, feminine gender identity and a female sexual orientation (i.e., toward males), which seems to be the human default condition. A cell biologist, Bruce Lipton, argues that DNA directly controls nothing and these cases appear to bear him out. Lipton argues that DNA is simply a blueprint for various proteins and that like any blueprint it is not self-activating. DNA in a cell’s nucleus must be turned on or activated before it will respond and produce a protein. What turns it on, according to Lipton, is a signal that is external to the cell. Such signals attach to a receptor on the surface of a cell and cue the cell to send a signal to the appropriate DNA sequence or gene in the cell’s nucleus to activate it. Testosterone clearly seems to be a signaling chemical that can activate sex related genes and modify some cellular functions. In the absence of the external signal, the genetic sex of a male remains unexpressed.

Sorting out the particulars and understanding the mechanisms and the variations may be possible by a careful study of natural experiments. The two types of cases discussed above seem to clearly rule out socio-cultural factors and simple genotype. The answer to the questions about TG in males will probably be found in exploring natural experiments that represent the middle ground between these two types of cases. It appears that the middle ground is probably formed by individuals with PAIS. What seems probable is that, at least in TG males, sex hormones are probably the external cues that activate genes related to sexual identity.

In TG males, testosterone production is adequate for activating the genes that modify the fetus to follow a male line of morphological development. However, at some point or points in development the fetus is either exposed to the wrong hormone, an inappropriate quantity of the correct hormone or the absence of a hormone at a critical time. It seems likely that the critical function gone awry is related to signaling the neurons in the brain and feminizing, as yet unidentified, neuron clusters in the fetus’ brain. Several possibilities follow but do not represent an exhaustive list:

1.              The body fails to produce a sufficient quantity of the critical hormone during a critical period of brain development.

2.              Hormone production is adequate but enhanced, blocked or neutralized by some interfering chemical during a critical period of brain development.

3.              There is some interference with the sensitivity of the hormone receptors on neurons by an outside agent during a critical period of brain development.

4.              Hormone production is normal, there is no external agent interfering and the cell receptors are functioning normally but the timing of the hormone release must match closely with a critical period in brain development and the timing is off.

5.              Normally, there are additional surges of hormones in male babies perinatally or immediately postnatally. There might also be a failure of this late surge or variable levels of weakness in it that could affect brain development related to sexuality.

 In any of the proposals above, the outcome is likely to be variable depending on a variety of factors. The outcome could be the gestational default (female sexual identity) resulting in a transgender or transsexual condition. The outcome could also be only a partial conversion of the default female sexual identity to a male sex identity (mixed sexual identity) resulting in a range of TG associated outcomes.

The speculative hypothesis put forward here is that TG males arise from hormonal signaling gone awry. The errant signaling is likely to be related to testosterone, especially too little hormone or weak sensitivity to the hormone at the wrong time. It seems likely that the explanation for TG women might also be found to be related to errant testosterone signaling or receptor sensitivity that occurs too late in the gestation process to affect morphology but could still cause neurons to activate DNA with sexual identity functions. It seems possible that TG males and females are due to errant androgen biology. In the former, this is probably due to a deficiency of some sort and in the latter probably due to an excess of some sort. It also seems likely that there would be fewer TG female outcomes simply because the default biology is female, which ensures redundant DNA, and should thereby be more robust and less susceptible to errant hormone signaling.

Genetic activation, to one degree or another, of biological sexual identity probably has some biologically based behavioral implications. There is some pretty clear evidence from evolutionary analysis that there are some basic differences in male and female reproductive strategies that lead to differences in behavioral styles. For a person who has some degree of sexual identity associated with the opposite sex, the greatest behavioral impact will be through socialization. Much of socialization takes place through social learning, which is observation based. The most critical factor in observational learning is attention to models. Thus, sexual identity might be considered an attention orienting variable. For example, a male with a female sexual identity, in whole or part, will to some degree be biologically oriented toward attending to female models. This is not unlike the priming that a fetus’s brain receives to focus attention on language models to facilitate acquisition of language in its developmental environment.

The content that makes for femininity or gender identity is largely socio-cultural and will vary by time and place. An individual with a focus of attention for female behavior will through observational or social learning acquire some degree of those behaviors and attitudes associated with the female models in his or her life. The strength of this biological orienting response will affect how strong or weak are the learning conditions. A further impact on the strength of the learning will be governed by whether or not the environment supports and reinforces the learning of feminine content. In the case of TG individuals, there often will be variability in the strength of sexual identity both for male and female aspects. This should result in variable degrees in the attention orienting response to both male and female models. Combine this with variability in the environmental support for or disapproval of attending to and imitating cross sex models and there exists the potential for a wide range of outcomes ranging from fantasy male femaling (to borrow a phrase from Richard Ekins) to medically orchestrated sex change, which in fact is what is seen in many TG males.

In sum, the hypothesis is that a male’s sense of sex identity is determined at the biological level and is related to hormonal signaling. When this signaling goes awry, TG males (and TG females) result. It seems likely that the errant signaling is related to too much androgen signaling at a critical time or selective cellular insensitivity to androgen signaling at a critical time or more generally. The degree to which the signaling goes awry accounts for different degrees of expression seen in actual TG males. That femininity and masculinity are learned expressions of gender identity is, no doubt, largely true. However, it is also proposed that the focus of attention needed to readily acquire expressions of gender through observational learning has a biological basis in one’s sense of sexual identity. Finally, attempts to socialize against one’s biological sense of sexual identity, as in the Reimer case, will be met with resistance and will likely fail.

My Most Challenging Unitarian Universalist Principle

Commentary on an essay by Richard S. Gilbert on UUA Principle Two: We affirm and promote justice, equity and compassion in human relations. Printed in With Purpose and Principle by Edward S. Frost (ed.).

          In opening, Reverend Gilbert offers us a bit of history for his discussion of Principle Two, including the focus on practical application of religious principles to daily life promoted by Faustus Socinus in the 16th century Minor Church of Poland; Ralph Emerson’s emphasis on deed over creed in the 19th century; and the contemporary appeal by Eugene Pickett “…to create heaven on earth.”

 Rev. Gilbert follows up on this introduction with a discussion of several concepts associated with Principle Two:

The essay defines compassion as shared suffering, which leads to empathy and finally to action. He goes on to ask, “How can we presume to understand our society without deep feelings of moral outrage at the pervasiveness of suffering and injustice?”

 As I discussed in an earlier piece, I think the development of social perspective taking leads to an expansion of empathy, which in turn engenders compassion. Compassion motivates an ego-free response, if any response is possible, toward the person for whom one feels compassion. I think that “moral outrage” is an emotionally motivated egotistic state that is incompatible with both empathy and compassion.

Personally, I don’t pretend to understand our society, which is the reflection of very complex, dynamic and organic processes. I suspect that Rev. Gilbert doesn’t understand it either. I think that he has certain beliefs about society through which he filters and construes his observations. While he doesn’t elaborate on what those beliefs are, they are no doubt the source for his emotional state of “moral outrage.”

The essay also offers us the position of David Williams that states, “We are joined together by a mystic oneness whose source we may never know, but whose reality we can never doubt…We are our neighbor’s keeper, because that neighbor is but our larger self…”

David Williams seems to be offering us a vision of a transcendent self that is merged in the unity of All That Is, which is similar to the unified field of consciousness that I have mentioned in previous talks. I would suggest that Williams’ perspective on caring for our neighbors grounded in the understanding that our neighbors and we are joined through the unity of transcendent consciousness is a firmer basis for compassionate action than “moral outrage.” Thus, I find it hard to reconcile “moral outrage” with “mystic oneness” and personally would find true compassion to be more likely to arise from the latter than the former.

 It seems to me that “moral outrage” must be against the alleged perpetrators of perceived injustice, which creates a dualism that is incompatible with the non-dualistic “mystic oneness” of David Williams. The “victim versus the perpetrator” struggle in Rev. Gilbert’s dualistic conception merges into transcendent unity in Williams’ non-dualistic conception. The former seeks victory of one over the other and the latter seeks reconciliation of differences. I would argue that the implications for actions arising from these two views are very different and makes this section of the essay a study in contradiction. Personally, compassion flowing from “mystic oneness” resonates better with me than “moral outrage.”

The essay states that equity is not equality but fairness. Rev. Gilbert then asserts that equity is the measuring rod for social justice and that social justice demands that society improve the conditions of its impoverished and call into question the corruption of its affluent. He asks, “How does one allocate resources and by what criteria in a free society?”

 I think it is important to understand the term “fair” since this is the core meaning of equity in Rev. Gilbert’s definition of the term. According to the dictionary, the primary meaning of “fair” is “free of bias or dishonesty;” and the secondary meaning is “proper according to the rules.” Of course rules can be or not be biased or dishonest so I’ll focus on the primary meaning. Bias in a negative sense implies that a rule is constructed in such a way that it arbitrarily favors one person over another person.

For example, a law prohibiting someone from using a public water fountain because of their skin color is not fair or equitable because it is based on an arbitrary characteristic of the person. On the other hand, prohibiting someone from using a public water fountain because they have a communicable disease that can reasonably be expected to be transmitted through use of the water fountain would be fair and not an arbitrary bias. Thus, the issue is not bias per se but arbitrary bias or arbitrary discrimination. I would suggest that “dishonesty” is simply another way of saying “arbitrary bias.”

 We can conclude then that justice requires that the rules or laws in a community, state or nation should be equitable, that is, free of arbitrary bias. Indeed, one of the primary meanings of justice is the quality of being equitable and one of the secondary meanings is that of lawfulness; that is, justice requires laws free of arbitrary bias both in wording and in enforcement.

 The notion of “social justice” is peculiar given the understanding of justice just arrived at. Justice could of necessity only be reflected within society either at the community, state or national level and is thereby inherently social. Thus, those who use the term obviously mean something different from the meaning of justice just discussed. The term social justice was initially used in 1840 by a Sicilian priest and was, a few years later, taken up by the utilitarian philosopher John Stuart Mill. The initial use of the term was a call for virtuous behavior by parishioners in their personal dealings with others. Mill’s use of the term implied that society should behave virtuously.

 The idea that an abstract entity, “society,” could take on virtue in the sense that an individual can be virtuous seems to me to be a case of fallaciously attributing human characteristics to an abstraction. Thus, what I take Rev. Gilbert to be suggesting is that some “agent” acting on behalf of society should impose his or her notion of virtue on the aggregate of individuals comprising society. This was precisely what Benito Mussolini did in his national socialist state in fascist Italy, which he proudly proclaimed to be a totalitarian state. At the time, totalitarian meant that the agent acting for the state, for example Mussolini, imposed his notion of virtue on all aspects of society or the total. Interestingly, emulation of Mussolini and his totalitarian state was suggested to Franklin Roosevelt in the 1930s as the way to overcome the economic depression. Fortunately, Roosevelt declined to fully embrace the idea.

 Rev. Gilbert asked the question, “How does one allocate resources and by what criteria in a free society?” I think the answer is that you don’t, because the question contains inherently contradictory elements. You can’t have an agent (or agents) acting on his or her notion of virtuous behavior decide how to allocate resources and have a free society at the same time. They are mutually exclusive. Having a so-called virtuous society would require an agent that can impose decisions about what is correct and incorrect behavior on the total population. In short, a totalitarian order imposed by dictatorial powers.

 The essay goes on to address justice, which I have already given considerable attention to earlier, separately from social justice. Justice according to Rev. Gilbert requires more than can be achieved by mere compassion. He states that justice requires a systemic approach that addresses underlying problems. A systemic approach he says must address government policy, taxation, welfare programs and income redistribution among others. It requires transcendent values or virtues that, according to Rev. Gilbert, cannot be determined by democratic processes or market forces. Thus, by implication he is arguing that a systemic approach must rely on values or virtues derived from and imposed by an authority.

 It seems to me that it matters little who that authority is. It is a call for an authoritarian or totalitarian approach to governing society so that it might be recast in the image of an individual or group of individuals believed by some to be virtuous. Clearly, this goes well beyond the definition of justice derived earlier as requiring that the rules or laws in a community, state or nation should be equitable, that is, free of arbitrary bias. Personally, I can embrace a definition of justice based on “equitable law” as previously discussed but find Rev. Gilbert’s notion of justice alien to my notions of equity and fairness.

 The essay continues beyond the three basic elements of the second principle to talk about the Beloved Community and the Prophetic Imperative. Rev Gilbert states that the concept of a beloved community best characterizes a liberal religious concern for justice, equity and compassion, which he finds to be in step with the UU tradition of attempting to build “heaven on earth.” I am immediately reminded of a quote from the philosopher Karl Popper, “The attempt to make heaven on earth invariably produces hell.”

The reason I think that Popper draws this conclusion is that there has never been a successful utopian community over the long term. Such communities invariably fail because they ultimately require a totalitarian order formulated according to the beliefs of some authoritarian leader. Since no one is infallible, there is always a flaw in the vision of such “leaders” and ultimately “heaven” sinks back into the mundane world in which real and ordinary people live.

 The prophetic imperative is, for Rev. Gilbert, the requirement that we all work to make the beloved community or heaven on earth a reality. He argues that we should attempt to repair the world, for in doing so we will repair ourselves. I’m not sure what prophecy his prophetic imperative is grounded in, but whatever it is, I am certain that it is flawed as have been all such idealistic notions.

 The need to repair something implies that at one time it was in good working order. What specifically does this repair intend to restore and when and where did it exist? I believe life is too “messy” for it to ever exhibit perfection. Can a community, state, nation or indeed the world be improved? I believe it can through a spiritual practice. I also believe that it can only be done by starting with oneself, not some abstraction such as society.

 In an earlier piece I offered some thoughts on employing a personal ideal or standard to guide one’s own behavior in interacting with others. Setting and following a personal ideal is a spiritual practice in its most basic sense and probably the best way to “repair” oneself. The primary way in which a personal ideal needs to be expressed is through interaction with others within the context of family, work and associations. It is in these very personal and daily relationships where you have the most power to affect the world. It is the cumulative effect of this type of action that changes the world. Change is a bottom-up process that begins with oneself, not with an abstraction. This I think was the intent behind the original use, by the Sicilian priest, of the term “social justice.”

The Monetary Factor in the 2008-09 Economic Downturn

          To see the role of the monetary factor one must look beyond the present or even the recent past. One could go back to the late nineteenth century or earlier, but the problem really got underway with the creation of the Federal Reserve by the Woodrow Wilson (D) administration in the early twentieth century (ostensibly to prevent recessions — that’s worked out really well hasn’t it?).

This was followed by Franklin Roosevelt (D) taking the U.S. currency off the gold standard (and confiscating gold from citizens) during the depression and thereby significantly devaluing the currency and giving the Federal Reserve a larger financial space in which to operate. Devaluing the U.S. currency in effect inflated the money supply, which allowed paying off government debts and obligations at a discount. The USG agreed to continue redeeming obligations to foreign governments in gold but at the new set price, which significantly discounted the obligations.

The problem really began catching fire with Lyndon Johnson (D) and his Great Society (War in Vietnam, War on Poverty and Medicare), which greatly increased federal debt and obligations. At the time, I recall reading an article in the “New Republic” lamenting the long-term economic effect this was going to have. The effects didn’t take long to catch up as the Richard Nixon (R) administration found itself potentially facing foreign government obligations and demands for more gold than the U.S. had in its reserves. Thus, Nixon was faced with either potentially defaulting on some or all of the obligations or finding a way to appear to be meeting them. Thus, Nixon took the U.S. the rest of the way off the gold standard declaring that the U.S. would no longer meet obligations to foreign governments in gold (implicitly saying we didn’t have the gold to meet the obligations we had incurred). In short, the U.S. dollar became fiat money.

This contributed to the runaway inflation of the 70s and a further devaluing of the currency. The original link between a dollar and an ounce of gold was 1:1. It is currently around 1200:1. It was during this period that a scheme, devised by Henry Kissinger, for tying the value of the dollar to the price of oil by forging an agreement with oil producers to price oil in dollars in exchange for U.S. military support. One side effect of this scheme was to significantly elevate the power and importance of big oil companies. The U.S. government (USG) under both Democrat and Republican administrations has continued merrily on down this path, which can only end in financial ruin and economic chaos. The Russian devaluation in 1998 should serve as an object lesson.

Recent political administrations seem hell bent on achieving “pedal to the metal” speed as we careen toward the immovable wall represented by what appears to be unavoidable insolvency. I’m not necessarily an advocate for tying the value of the dollar back to gold but it needs to be tied to something that isn’t easily subject to political whim. It is after all supposed to be a store of value.

In short, the USG has declared de facto bankruptcy twice. The first time was in the 1930s and the second time was in the 1970s. It appears we’re facing a third episode of de facto bankruptcy, except this time there appear to be no exits from the burning house of cards. Some think it could be avoided by economic growth but the kind of growth required is only found in entrepreneurial dreams. Even leaving aside such an unlikely degree of growth, the tax and other policies that define the U.S. economy mitigate against much economic growth at all. Low economic growth may have a silver lining in that the issue arising at the intersection of ecological degradation and economic growth would be mitigated. 

We will be indeed fortunate to generate enough growth to tread water at or near our current levels. Look at the Japanese economy of the past two decades and you’re probably looking at the U.S. economy for the foreseeable future. The one major difference is that Japan had a huge cushion of private savings to soften their economic fall. Another option would be to simply let the house of cards collapse. This would be very economically painful and disruptive and there is not any stomach for it, especially among the political class. A third option that some see, based on a flawed understanding of the what ended the depression, is massive government spending to stimulate growth, which produces growth in the same sense that “speed” generates energy. What pulled the U.S. out of the depression was not the economic activity generated by public programs and then war time spending but the industrial infrastructure destruction of war that left the U.S. as the only industrially intact economy in the world. The recovery from the depression was thereby produced by manufacturing and exporting goods to the rest of the world, until their infrastructure was replaced and they began competing with us rather than depending on us.

Of course, there is the insane solution, a nice little tactical nuclear war that wipes out a lot of infrastructure around the world but not most of the populations while leaving our infrastructure intact. A somewhat less insane strategy would be to start a nice big conventional war (something along the lines of Vietnam) in the irrational belief that the war will stimulate enough economic activity to bail us out of our mess. At best such a war would provide a temporary distraction while digging the hole deeper. Iraq and Afghanistan won’t do it. Iran maybe?

Immigration Policy

              This country without doubt has a problem with illegal residents. Why? First and foremost is that there are many places in the world that are so politically oppressive and economically impoverished that there is no shortage of people who want to get out and find more favorable circumstances. Second, we have a problem because the U.S. has an immigration policy that is so restrictive that many people despair of ever being able to legally immigrate and decide to take matters into their own hands and ignore the law. Finally, we have a problem because the federal government has shown itself either unwilling or unable to maintain the integrity of the territory comprising the U.S. The latter is a problem that goes well beyond illegal residents and includes problems related to smuggling and security to name two major concerns.

I favor immigration reform and reform that would significantly increase the number of immigrants. Why do I favor immigration reform? The answer is out of self-interest. First, immigrants supply a pool of individuals with little or no stake in the status quo. A regularly renewing pool of such individuals provide the fresh perspective and talent needed to keep the country moving forward. Second, without immigrants the U.S. population is approaching zero growth due to a falling birth rate. Without immigrants the U.S. population will very likely begin contracting within a few decades. Population growth rates below replacement levels are already a problem for many countries such as Italy, Japan and Russia. Further, it is a problem faced in the near future by a number of countries such as the U.S. and China. Thus, many of the countries in the world will soon be in competition for a diminishing pool of working-age adults who want to immigrate. The U.S. has a huge debt, an even larger pool of underfunded obligations and unfunded guarantees that need to be met. These cannot be satisfied with a flat or declining working-age population. In short, we must grow economically or face an economic collapse such as that recently endured by Russia.  Leaving aside, for the present, the issue created by the intersection of economics and climate change.

I application for immigration status should be open to anyone who meets a couple of simple tests. First, the person should be capable of supporting him or herself as evidenced by sufficient assets to do so or by having secured a contract for suitable employment within the U.S. Second, the person should pose no clear threat to civil order or national security. I think immigration status once granted should extend to an applicant’s immediate family, which includes spouse and dependent children but reaches no further. I would place no limits on the number of immigration applications approved each year and would not have any restrictions related to country of origin. I would offer work visas under the same guidelines as immigration (excepting the asset criterion) to anyone wishing to legally work here on a temporary basis.

We have restrictive policies that generally limits immigration and virtually prohibits immigration from some parts of the world. We also have a less than flexible policy about temporary work visas. Given these conditions it is not surprising that we have a large population of illegal immigrants who have made their way here from around the world. Migrants from Mexico, Central and South America probably comprise the majority due to geography but certainly points of origin extend beyond this hemisphere. I do not think it wise to allow this de facto immigration policy to continue to operate. I also do not have much sympathy for people who are willing to flaunt U.S. immigration law, even though it is flawed. I personally know people who would like to immigrate to the U.S. but who are not eligible to apply and who have enough respect for the rule of law not to take the matter into their own hands. If I had to choose between these two types of people, I would favor those that respect the law. However, we do have around 15 million illegal residents in the country so one issue is what to do about them.

It is unlikely that we are capable of deporting 15 million people not to mention the problems this would cause in many cases. For example, in families where the adults are illegal and the children are citizens what is the proper course of action? Personally, I think citizenship by birth granted to children of non-citizen parents in the U.S. is something that needs to change. However, it is the law and those children are not only legal residents but citizens. Because of the complexity of the situation, I favor amnesty for illegal residents whose only legal violations have been of immigration law. Convicted felons should not receive amnesty for violations of immigration or criminal law.

By amnesty I mean forgiveness not legalization. Legalization of past law violations is logically equivalent to making something illegal retroactively. Amnesty should be limited to forgiveness of violations of immigration law. In short, if you are granted amnesty you will not be subject to prosecution for violation of immigration law. Amnesty does not mean being rewarded with a fast track to citizenship and jumping ahead of everyone else in the world who wants to immigrate to the U.S. For example, when Vietnam era draft dodgers were granted amnesty, they were relieved of any risk of being prosecuted. They were not, however, rewarded with veterans’ benefits along with amnesty. So, where does that leave formerly illegal residents who have been granted amnesty?

I think any such resident who is employed should be able to apply for and be granted a work visa good for a fixed period such as three years. This visa should cover the applicant and any dependents in his or her immediate family. Renewal of the visa should be available as a matter of course at the end of the visa period. If such a person wishes to apply for immigrant status and be on track to citizenship, he or she should follow the same application procedures as anyone else in the world who wants to immigrate and become a citizen. If the immigration reform that I favor and discussed above were to be adopted, persons already in the country and holding a work visa would have an advantage in the immigration process. I see no easy way to avoid visiting this injustice upon persons outside of the U.S. who want to immigrate. It is an imperfect world.

The proper venue for getting changes in immigration law is the U.S. Congress. If you want changes in the ground rules for immigration, you should be advocating and lobbying with your congressional representatives. No one else has the authority or power to change the laws in the U.S. All other actions are a waste of time and largely amount to political grandstanding.

I do have a major concern related to Mexican immigration into the U.S., especially in border states. Niall Ferguson, a well known historian who studies economic history, has put forth an historical hypothesis about the causes of the conflicts in the twentieth century. He discussed his hypothesis and the evidence supporting it in his book War of the World. What he argued was that the recipe for conflict has three ingredients. These ingredients include overlapping ethnicities populating a geographic area, economic stress and either an inability or unwillingness by authorities to maintain order. Today one can see these ingredients coming together in several locations including the area where Iraq, Iran and Turkey come together (the Kurd “problem”); the area including the northwestern part of China (Xinjiang) and the territories in northeastern Pakistan (the Uygur “problem”); and the southwestern U.S. and Mexico (the Mexican “problem”). All of these areas, among others, have the potential to become violent. There exists a real possibility that an increase in Mexican immigration into border states could fuel the fires of ethnic conflict. I don’t argue that immigration should be restricted because of this concern but one should recognize the potential and attempt mitigate the factors that could cause conflict to erupt.

I also think that there is a downside to increasing immigration that is often overlooked. While immigration reform would increase the population and expand the tax base, which has some clear economic benefits, it also means growth. For those who are concerned with energy independence, conservation of resources, pollution, protection of the environment and similar endeavors, growth is a significant threat to all of those goals. If one advocates for expanding the population it follows that the economy must be expanded to accommodate the new citizens and the increased birth rate that will follow them. An expanding economy will put additional strains on meeting the goals mentioned. There is an inherent contradiction between increases in population, economic expansion and concern for the quality of life. We may have to choose between economic stagnation and financial chaos or environmental degradation and diminished quality of living conditions. Carefully consider what you ask for because you may get it.

See Also:

Borderlands and Immigrants

Arizona, Borderlands and U.S. — Mexican Immigration