The post category containing my commentary on things spiritual

The Purpose of Meditation

The Purpose of Meditation

          Meditation began moving westward from Asia in a serious way in the late nineteenth and early twentieth centuries. An early example that has persisted to this day is the work of ParamahansaYoganada. As early as the 1970s, the eastern process of meditation was being westernized. The Harvard cardiologist Herbert Benson transformed eastern meditation into the The Relaxation Response about which he said, “We claim no innovation but simply a scientific validation of age-old wisdom.” 

Eastern meditation was thus on the slippery slope that led from a phenomenological way of directly experiencing alignment with the source of all being to a medicalized, objectively validated way of managing stress and anxiety. Today it can be found under “scientific” scrutiny in universities and employed as an intervention procedure by clinicians. Western science has turned a spiritual practice into a scientifically validated health procedure and redirected its age-old wisdom from transcendence to stress management. For those who prefer dancing with shadows, I will leave you here with the sanitized version made “safe” for western peoples.

What I will now do, in a generic way, is introduce you to how I see the true purpose of eastern meditation. To begin with, let’s examine the worldview that lies at the root of meditation. In the origination stories of eastern traditions we find an explanation for the world that runs more or less along the following line. The material universe is a manifestation of a source state from which everything arises. This is often described as a primal vibration, frequency or sound. Interestingly, this has a parallel in western science by way of string theory in physics, which posits that everything in the material universe arises from vibrating stings of energy.

The source sound is often represented by the Sanskrit symbol for the sound “Om.” While everything that manifests has its own unique sound or frequency expression, at its core or root is the primal vibration of “Om.” The source state has many descriptions and names, which can include: The Ground of All Being, All That Is, The Unified Field of Consciousness, Nothingness, Emptiness, Universal Mind, God, and so on. Let’s just call it Source.

Mystics throughout the ages, including some western mystics, have taught that a direct knowing of Source is available to each and every human being. To know Source one should look for it within. First one should “tune in” to one’s own unique vibratory pattern and then follow that inward to its core expression, which will be the primordial vibration of Source. In short, the way to Know Source is to come into harmonic resonance with the Source frequency, which is within yourself. Mystics often describe resonance with Source as a merging with absolute and feeling unconditional love. The only other way to Know Source is to experience it indirectly through the personal expression of Source by one who is in harmonic resonance with it.

Looking at meditation from this perspective suggests that the purpose of meditation is to turn within and silently listen for one’s unique connection to Source. If one has “ears to hear,” then one will begin to move into harmonic resonance with one’s underlying vibratory nature. The greater the state of resonance the purer the reflected expression of Source.

Mystics describe several states that can be thought of as changing levels of resonance. To illustrate these states two charts adapted from two different perspectives are provided. Assuming that one begins in the ego state (fictive-self) where one is identified with the body/mind, then the state prior to Self-realization is what I have called the natural mind and others have described simply as I AM. One is on the cusp and in a state of consciousness in which the dominant mode of being is presence, a state in which one has recovered the state of resonance with the natural self into which one was born. Such a shift moves one away from using the enculturated top-down perception learned during development to the bottom-up perception of a young child. In other words, you can see the world clearly as it is and unencumbered by beliefs, stories and conceptual schemes.

While meditation can be made into a complex subject, it is simplicity itself. It is not a doing but a being. It is not had by mastery but by surrender. Transformation, when it comes, takes one. It is not an achievement. Or, in the words of Michael Valentine Smith, “With waiting comes fullness.”

The essence of meditation, inclusive of its many variations, can be thought of as a doorway into presence. Or, as I sometimes say, “meditation is presence on training wheels.” It is not surprising then to find that there are teachers who de-emphasize formal meditation and advocate for immersion in presence. In other words, life becomes your meditation. Meditation isn’t something you add to your life and engage in daily at 7 am. It is not another of your activities. It is not a search for something that isn’t here. It is your way of being in the world.

When life becomes your meditation, you become a state of present awareness, observing your life unfold in the moment. You monitor to learn when your awareness is no longer focused on the moment, that is, when you have left a state of presence. Where can you go, you might ask? One teacher, Richard Moss, answers this question through the Mandala of Being. A mandala is often described as a circle. Think of yourself as standing inside of and in the center of a circle. When you are fully focused and centered in the circle, you are present. You are fully aware of what is right here, right now. If your focus shifts to the rear you, you are focused on the past. You are engaged in memory. If your focus shifts to the front, you are focused on the future. You are engaged in imagination. If your focus shifts to the left, you are focused on your personal story. You are engaged with your identity or fictive- self, that is, who you think you are. If your focus shifts to the right, your are focused on narratives about the external world. You are engaged in your beliefs, opinions and concepts, that is, explanations you’ve created or adopted about the nature of things in your world.

Another teacher, Leonard Jacobson, points out in his book Journey into Now that, at root, there is only one place you can escape to from presence and that is into the mind. Memory, imagination, identity stories, beliefs, opinions and concepts are all products of the mind. He suggests that most of us, most of the time, are lost in the mind. We become deeply immersed in our memories, imagination, stories and beliefs. We are too self-absorbed to be truly conscious of our life as it unfolds in the moment. Jacobson doesn’t teach abandoning the mind but rather learning to recognize it for what it is — a tool. We use it when it is appropriate and then set it aside. Do you need to plan a trip? The mind is a great tool. Do you need to find an error in a computation? The mind is a great tool. However, we actually need this tool far less frequently than we think. We are susceptible to overusing the mind because we’ve become addicted to thinking and confuse ourselves with our thoughts.

You are not your thoughts. You are pristine awareness or as Ram Dass says, “loving awareness.” One benefit of being fully aware in the present moment is that you become an observer of thoughts arising and subsiding in your awareness. You neither cause them to arise or subside. Typically, you can and usually do focus your attention on them and begin unpacking them, which is analogous to chasing after a butterfly through a tangled forest. You usually spend endless hours lost in pursuit of elusive “butterflies” and become lost in the forest of the mind.

Jacobson simply asks that we learn to be aware of when we are lost in the mind and bring ourselves gently back to the present without self-judgment or self-criticism. For those of us strongly addicted to thinking, it may be necessary to find some way to cue ourselves periodically to monitor our thought. To reconnect with presence, Jacobson suggests that we find something in the moment to be present with to help us focus in the now. It doesn’t matter what it is. It can be a tree, a pet, a child, a spouse, a friend, the feel of bread dough being kneaded, the smell of onions being grilled, the sound of a piano playing, the feel of our body resting against a chair, the unfolding of the road before us as we drive, the feel of our breath moving in and out of our body and so on. Jacobson does not object to using meditation as long as it is focused on presence.

The program that Jacobson offers is first to return to presence any time you become aware that you have left it, other than to accomplish a task. This is continued until being present becomes habitual. The second aspect of his program is to become aware or conscious, if you prefer, of the things that, unnecessarily, pull you out of presence. Of these things, he asks that they be examined for commonalities so that patterns of “seductive” thoughts or escapes from presence can be identified, examined, understood and released. One handy clue about when you’re being seduced by your mind is when you find your thoughts cluttered with personal pronouns. The second activity is an important part of becoming anchored in the present. Once you are at home in presence, Jacobson says that the deepening process begins. The deeper into presence you settle, the greater your resonance with Source. At the deepest levels of presence one’s harmonic resonance with Source may bring you into unity with All That Is.

If you find it useful to begin with a program of meditation, there is no reason not to do this. You should go into a meditation program with the recognition that it isn’t an end in itself. Once you’ve acclimated yourself to being present for short periods of time during meditation, you should consider weaning yourself off of a formal meditation process. If you need a transition between meditation and being present in your daily life, I would suggest that you use a Buddhist meditation called rigpa, for which there is an example at the end of The Looking Glass. From a foundation in rigpa you can begin the transition to being present as frequently as possible in the course of your daily life. This is where the real action is and the sooner you can get there the better.

Ego Is the Mask God Wears While Pretending To Be You

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

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

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

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

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

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

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

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

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

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

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

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

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


An Imaginative Contemplation on Being

For me, I AM emerged into this “reality” frame on April 15, 1942.

          Me is the “fictive-self” created by the ego that evolved within I AM. Ego helps guide this body/mind (i.e., avatar) through the web of the world (i.e., collective stories) into which I AM emerged. I AM is a “wave” of individuated consciousness and sense of beingness transmitted from a larger field of consciousness (i.e., a seed consciousness) and received by a biological device tuned to it (i.e., a brain). It is also responsible for what we call awareness. For I AM to emerge, its biological vehicle (i.e., avatar) must be born. A reality frame (i.e., the material universe) can be thought of as a complex and dynamic context created within Source Consciousness. A reality frame has both shared aspects (i.e., the generic template), which include “rules of engagement,” so to speak, and individuated aspects that serve to maintain a degree of separation between the avatars (i.e. body/minds) of individuated consciousnesses.

A seed consciousness is a finite field of consciousness capable of generating individuated consciousnesses. By way of analogy, think of planting a seed that generates a plant that creates leaves (think individuated consciousnesses). A seed consciousness exists within and was manifested by the infinite and eternal field of Source Consciousness. Source Consciousness created seed consciousnesses in its own “image,” which means there is an essential identity between the two. In the same sense, a cup of coffee drawn from an urn of coffee retains identity with the coffee in the urn.

A seed consciousness is too extensive to be “fed” by a single biological vehicle (i.e., a body/mind) in a reality frame. “To be fed” refers to the feedback function between individuated consciousness and seed consciousness. In the plant analogy, this would be the energy for the plant created by each leaf through photosynthesis. Thus, an individuated consciousness is an avatar for a seed consciousness that gains experience in a reality frame, which then contributes to the maturation of the seed consciousness. All consciousnesses that have ever existed arose from and within Source Consciousness. Seed consciousnesses lie outside of a reality frame, which exists within Source Consciousness, but the rules governing the reality frame restrict though don’t completely prevent interaction of consciousnesses within it with consciousnesses outside of the reality frame.

A generic template is the common or shared aspects of a reality frame that are the same for all consciousnesses within the reality frame. For example, all living organisms share the requirement for nutrients, all organisms experience granite as having a hard surface, all organisms experience the effects of gravity and so on. The rules of engagement are the principles that govern the relational aspects of the reality frame. These rules define what the nature of the relationship is between one aspect and another within the reality frame. For example, two combustible materials related by friction produce fire. In terms of ordinary daily experience, these rules can be thought of as very similar to the principles of classical physics.

Individuated aspects are aspects that are relatively unique to each individuated consciousness within the reality frame. On the one hand, you might think of these as variations in physical characteristics that make one vehicle distinguishable from another. On the other hand, you can think of these as variations in psychological characteristics that give rise to differences in perceptions that influence the relationships between vehicles. Individuated aspects are necessary for experience within the reality frame. They give rise to the perceptual duality of me and not me. It is the perceived differences arising from perceptual duality that make experience possible. If no differences were perceived, there would be no experiences, as we ordinarily understand experience.

 For “psychological characteristics,” it is necessary to consider the notion of “mind” (see “What is Mind?” a sub-section in Part I). Mind is an evolved psychological construct within awareness that comes to consist of an amalgamation of concepts, beliefs, attitudes and interpretations through which sensations are filtered and become perceptions. Perceptions in turn provide a method by which one creates meaning from the sensations that arise in one’s awareness. When one emerges into the reality frame, perception is what is called “bottom-up.” This is probably what the ancient Indian sage Patanjali meant by “naked awareness.” To infants and young children all events are neutral; that is, no interpretation or meaning is imposed upon them. In short, there is no prejudgment.

As a child begins to acquire experience, ideas, especially about repetitive events, begin to form. This process is greatly accelerated by the acquisition of language. Language becomes an efficient way to acquire, second hand, the knowledge, concepts, beliefs, attitudes and interpretations of those one has relationship with such as parents, relatives, peers and cultural structures such as educational, religious, commercial and political institutions. As this process gains momentum, perception becomes what is called “top-down.” In short, few, if any, events are experienced as neutral. Events are interpreted through the filters represented in mind. Top-down perception is necessary for the emergence of the “world.” To the extent that one shares the topdown perceptional scheme of another, then to some degree, “one lives in the same world” as the other.

This interpretive structure* can be thought of as a major activities of mind along with memory and ego . Most events are now filtered through and prejudged against the interpretive structure embedded in memory. This mental structure lies mostly outside of awareness and usually operates outside of awareness (for more on this topic see “Automatic Programs” a sub-section in Part I). It is accessed by conscious awareness and becomes active in mind only when conscious attention is required, which is mediated by ego . Some aspects of the mental structure are so deeply embedded that they are not easily accessed and therefore not easily modified. Since most of the interpretive process is outside of conscious awareness, many of the decisions we make happen automatically and without our being aware of the process. The actions we take resulting from these decisions would often appear mysterious to us except that ego creates explanations for them. Some of the more elaborate explanations are what is sometimes referred to as the myths we live by. Ego also is responsible for creating a sense of “self” (I, me) to explain who is performing these actions. Thus, ego serves as an interface between events requiring conscious attention and our interpretive structure and memories. The concept of “self” (a.k.a. fictive-self) created by ego is often referred to as our story or narrative and includes the explanations for or myths about why we do what otherwise might be inexplicable (see also “Pathway Four into the Inner Ego” a sub-section in Part I).

A key concept that is usually a part of the interpretative structure is that of linear time. Time is largely the product of memory. If you did not have a hierarchy of memories from previous events to place current events into a linear context, you would have little or no sense of linear time. Once a timeline between previous events and current events comes into existence, an imaginative extrapolation becomes possible that we call the future. The future is conceived of as potential time in which events not yet experienced might occur. Our concept of linear time is also largely responsible for our concept of linear causation (i.e., A causes B causes C, etc.). We often engage in the practice of trying to cause or at least to imagine and predict what those future events might be.

Many people, past and present, have talked and written about higher states of consciousness such as “Self-realization,” “Christ Consciousness,” “God Consciousness” and “Unity Consciousness.” The occurrence of such a shift in being appears to be outside of one’s ability to deliberately produce (see also “Taken”). Establishing the ability to move between topdown and bottomup perception may be a useful precondition for being “taken.” Even if one is never “taken,” being able to move between these two perceptual modalities is a less contracted way of living. Many years ago I read a comment by a Yaqui medicine man, Don Juan Matus, to his apprentice, Carlos Castaneda, to the effect that if he wanted to be a “sorcerer,” he had to “stop the world.” For a long time I was somewhat puzzled by this comment because I confused “world” with “planet.” I now understand it to refer to stepping outside of our interpretive structure (world) or to stop engaging in top-down perception. To stop doing top-down perception, for most people, requires disentangling oneself from the world.

The process of disentanglement from the world begins with being present in each moment. To be present simply means that you are consciously aware of what is here, now, and nothing else. If you are having thoughts, associations, judgments or whatever related to what is here, now, or having memories of the past, extrapolations about the future, thoughts about your story or someone else’s story, you are not present. There are certainly times when it is necessary to enter the web of the world but the critical skill is to avoid becoming trapped in the web.

Presence requires no effort. One simply relaxes into the moment and if you observe that you’ve left presence then effortlessly nudge yourself back. As you do this, hold the intention that you want, as an adult, to approximate the mind you had as a young child. Done regularly enough, presence progressively expands until established as your default state. Once you can be present with regularity, you have reached a point that I’ve discussed as the “Natural Mind.”

When you are not present, you are entangled in the web of the world. A twentieth century American mystic, Franklin Merrell-Wolff, described his attitude toward the world as one of “high indifference.” This attitude allows you be in the world but not of the world. This does not mean you don’t care about things in the world or don’t engage the world. It does mean that you don’t act from top-down perceptions or become emotionally entangled in the world.

Perhaps the greatest obstacle to presence is a function neurology calls the “default mode network.” This neural network seems to be largely responsible for maintaining our fictive-self and narratives about the world. It does this by becoming active whenever we are not specifically engaged in something that requires focused attention. When this function becomes active it acts a lot like a movie-selection algorithm that throws up titles of movie suggestions based on your viewing history. So, thoughts, images and memories related to your ongoing narrative events interpreted as important pop into consciousness until you engage one of them and start “unpacking” it. This process maintains and reinforces the narratives and interpretative perceptions that keep you entangled in the web of the world. Extricating yourself from this web sets you free from the mental construct that you think of as the world. Learning to be present in the moment (i.e., keeping your attention focused in the moment) dampens and eventually makes the default network become virtually silent. It is now natural for you to just be or relax into I AM. This then may set the stage for relaxing deeper into the mystery of being.


* For anyone interested in a model of the interpretive structure as it might occur within an individual, consider the psychology of personal constructs theory of George Kelly. This is briefly described here (see Foundations sub-section). This is described in more detail here. For an For a complete description see Kelly’s two volume work: The Psychology of Personal Constructs. New York: Norton, 1955.

Entangled in Duality


This essay begins with two assumptions; if you are uncomfortable with either one, this essay may be a challenge for you. The first assumption is that Awareness/Consciousness1 is the ground state of All-That-Is. In this essay, idealism is the preferred perspective over materialism. I will begin with an excerpt adapted from another piece I wrote (see Wholly Spirit sub-section) where this preference is addressed.


1. When capital letters are used to begin a word such as in “Consciousness,” the reference is to a primary state as opposed to a derived state (lower case) such as when the word “consciousness” is used. In other words, Consciousness is a universal state and consciousness is a personal or individuated state.


          There are two dichotomous views on the ultimate nature of reality. One can be called the Primacy of Matter (a.k.a. materialism) and the other the Primacy of Consciousness (a.k.a. idealism). Classical physics and everyday experience support the former, and some interpretations of quantum physics and the experience of various mystics support the latter. The two views have significantly different implications. For example, materialists explain consciousness as an epiphenomenon (derivative) of matter, while idealists explain matter as an epiphenomenon of Consciousness. There is considerable contention around which view is correct. The likelihood is that neither conception will ever be conclusively demonstrated to the satisfaction of everyone.

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

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

An idea related to the first assumption is that of the indivisible whole. If Consciousness is the ground or source state of All-That-Is, then there is only one Consciousness albeit with many derivative consciousnesses. Thus, All-is-One becomes an unavoidable philosophical position. The indivisible whole hypothesis is supported by science within the limits of the “physical” universe. Experiments that have been replicated support the quantum state of entanglement by which two particles 2 become connected and share information. If the information is changed in one, it immediately changes in the other even if the second particle is on the other side of the universe. Since the exchange of information in the space/time universe is limited by the speed of light and the speed of light is too slow to account for this near instantaneous exchange of information, entanglement implies an underlying non-locality that is outside of space/time.


2. There is no such thing as a particle as the general public understands the word. The continued use of the term is a carry over from classical physics but it no longer has the “physical” characteristics it was thought to have in classical physics. In short, a particle is not made of matter as it was understood in the classical sense. Some now describe a particle as a concentration of energy and others as a packet of information.


One physicist who has described this entangled universe as an indivisible whole is Menas Kafatos. He further suggests that from our perspective this whole only seems to consist of parts. The perception of these parts or aspects arise from Niels Bohr’s Principle of Complementarity, which was originally proposed to explain the complementary pair of particle and wave but was extended by Bohr to go beyond applications in physics. A complementary pair consists of two aspects of one reality. Thus, hot and cold, male and female, good and bad, wet and dry, life and death, chaos and order and so on are complementary pairs within the ordinary world. The world that we experience appears to express or manifest itself through such pairs. Thus, the relative world arises from the absolute ground state of

Consciousness. In a sense then, only the whole represented by these pairs is “real.” Each member of the pair arises from the whole and is grounded or rooted in the whole.

The apparent function of complementary pairs is to create a dynamic that permits change, which is necessary for experience. Change is, for example, the driving force for the second assumption mentioned above. The relative world of change that arises from the absolute is the complement of its unchanging ground state.

In summary, we are living in a local world of flux that has arisen out of a virtually infinite and indivisible field of Consciousness that is non-local. We are individuated derivatives within a universe that is an indivisible whole in which everything is at root connected or entangled.

The Core Function of Evolution

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

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

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

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

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

The Sexed Ego

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

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


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

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

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

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

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

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

States of Mind: An Overview for Meditators

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

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

In a discussion of meditation in Part I of Creative Self-agency in the Path One sub-section, I used four descriptors for states of mind during meditation that I will now elaborate a little on using a weather metaphor.

 1. Monkey Mind

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

2. Hummingbird Mind

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

3. Teflon Mind

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

4. Natural Mind

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

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


The typical person is predisposed to become absorbed in the clouds (thoughts). Meditators wait patiently for the mind to clear and present a break in the clouds and then focus their awareness, not on the clouds but on the clear sky. The goal of most meditators is to spend as much time as possible in or near the Natural Mind end of the continuum.

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

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


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

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

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

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

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

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

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


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

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

*Fictive-self, see The Natural Mind below.

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

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

The Nature of Evil

         The nature of evil will be addressed from a perspective consistent with with panentheism (see Definitions). Panentheism is a philosophy that was first articulated in 1828 by the German philosopher Karl Krause. More recently, this position has been reflected in the works of writers such as Franklin Merrell Wolff, Lynne McTaggart, Amit Goswami, Robert Lanza, and Menas Kafatos. The central feature of these views is the primacy of consciousness. Consciousness is construed as a unified field of consciousness, the primal quantum field or as an indivisible whole in which we and the universe are entangled (hereafter simply the Field). Some might equate this Field with God or Unity Consciousness. Everything material is a manifestation of the Field, which creates an apparent dualism between matter and spirit or consciousness. Life plays an important role in this apparent dualism, which depends on subject /object relationships that require a perceiving organism.

 The question naturally arises as to why are the material universe and subject/object relations exists. One perspective is that they exists to provide the Field with an experiential context. Creation of an experiential context suggests that the Field is engaged in self-development. The material universe then is an artifact of Consciousness that has rendered a portion of itself ignorant of the rest so that dualistic representations of itself can interact. One might think of the material universe as a canvas created by an artist for the development of his or her creative talents. In short, the dynamic interactions that we think of as life are permutations of subject/object relations grounded in the Field. Ultimately speaking, subject and object are ONE and the material universe is an illusion.

 Human beings represent an important component of the material world simply because their capabilities greatly expand the range of experience possible. The key psychological component governing most subject/object interactions involving human beings is ego. Ego is the identity cloaking that portion of the Field manifest in human form. The development of ego draws a veil between self and the Field, thereby creating the dualistic illusion of me and not me. Everything animate and non-animate beyond one’s self-awareness is not me.

Good and evil, therefore, represent a dualistic pair of categories that can be applied to intentional actions by ego in the material world. This dichotomy is like all dichotomies is ultimately an illusion because the Field is beyond dichotomies. It is a spiritual singularity or indivisible whole. However, it is a very “real” dichotomy for individuals lacking direct experience of the Field and therefore awareness of the illusion. If the Field created the material universe in order to impose a counterpoint to itself for the purpose of gaining experience, then the “struggle” between good and evil would appear to be an important and necessary dimension of experience.

In other terms, good and evil can be thought of as the difference between enlightened actions and actions grounded in ignorance. When construed this way, actions grounded in ignorance blind one to one’s true nature, that is, as an aspect of the Field or God. Thus, evil arises out of spiritual ignorance that leads one to invest one’s sense of being in ego. Life then consists of each individual’s struggle to overcome ignorance and thereby achieve enlightenment. This dichotomy between enlightenment and ignorance might be thought of as a bipolar construct where one end is anchored by selflessness (loving/kindness) and the other end is anchored by selfishness (egotism). The further one’s identity falls toward the selfishness or egotism end of the scale the greater one’s ignorance and the potential for evil actions.

An interviewer at the Nuremberg trials for Nazi war criminals was asked if he had learned anything from his interviews. He replied that what he had learned was that evil was the total absence of empathy. Empathy can be construed as the ability to expand one’s sense of “me” to include others. Carried to its logical conclusion, this inclusive expansion submerges ego and becomes selflessness, which is the antithesis of “me” or ego. True selflessness requires the evolution of consciousness which requires the expansion of empathy that leads to a life grounded in compassion and love.

Evil then in this scheme of reasoning arises from attempts to gratify ego desires. Desire is what one wants as distinct from what one needs. One needs shelter but wants a penthouse apartment on Affluence Avenue. Desires are rooted in status seeking, righteousness, jealousy, lust, pride, power, honor, envy, fame and fortune along with many other similar obstacles to the expansion of empathy, spiritual development and enlightenment. When objects are perceived by ego as merely means to satisfy desire, they have no inherent value independent of one’s use of them. People, animals, plants, physical elements are all treated as objects for satisfying one’s desires. The desires of ego are an expression of ignorance and the source of evil in the world. Satan, in Christian theology, might be thought of as the personification of ego desire. Thus, to be consumed by the fires of ego desire is, metaphorically speaking, to be in Hell.

Equating self with ego is the initial step leading to treating others as objects. Think of this initial step as ego becoming an image manager. We are almost all image managers to some degree. The greater the degree to which we engage in image management the greater the extent of our self-absorption. An image manager desires ego to be viewed by others in a particular persona. Sometimes one has an intentionally constructed public persona and a private persona that differ from one another. Both will involve some degree of deception. A public persona deceives others while the private persona deceives self. Self-deception perpetuates ignorance, which can only be avoided by not equating self with ego.

The ego, as image manager, makes choices that are believed to maintain or enhance ego’s self-image or self-conception. A self-image can embody a positive or negative persona depending upon the purposes that it serves. Ego affects choices about things that include but aren’t limited to one’s personal narrative, physical appearance, possessions, public behavior, employment, social and intimate relationships. Image management is about “ME” (ego). I’m an important person, I have authority, I’m no good, I’m a victim, I’m beautiful, I’m handsome, I’m entitled, I’m helpless, I’m popular or even I’m spiritual, among many others. Once one has a “ME” narrative, then that narrative begins to control much of what one does. Ego becomes fully self-absorbed and to be self-absorbed implies that one has a selfish identity. A selfish identity means one acts from ignorance, which makes one highly susceptibility to engaging in what might be perceived as evil.

Evil is not dependent upon any particular act but rather on the intent of the actor. To do harm to another individual unintentionally is not evil. The same harm resulting from an intentional act committed in the service of ego desire is evil. Graduations of evil or ignorant actions depend upon the degree of damage to “objects” that result from the satisfaction of the ego’s desires. The nature of the harm whether physical, psychological, social or economic is less important than the degree of damage knowingly caused. Evil of whatever degree is subject to escalation through the power of an egoist to impose his or her desire broadly. Given someone with power willing to cause damage in the service of ego desire and the evil will be multiplied. Acts affecting groups of people are greater evils than comparable solitary acts simply due to the multiplicative effect of power in the service of ego desire. Another consideration is complicity in evil through support for or ignoring the action of others, the outcomes of which serve one’s own ego desires. Bystanders are not necessarily innocent but may be passive partners in evil actions and thereby bear part of the burden of such evil. A final consideration are acts that take on the appearance of being motivated by good intentions. Surely, there are selfless acts motivated by good intentions. However, the criterion for evil offered herein pertains to acts motivated by ego desire. A benefit that accrues as a result of actions motivated by ego does not justify the actions or neutralize the evil. The point is simply that there is in some manner of speaking a continuum of sorts along which one might arrange acts of evil with varying degrees of precision. While all actions in the service of ego desire are, by definition, evil there are lesser and greater evils among them.

A question can also be raised about evil and the satisfaction of needs. This poses a fundamental question about natural rights. When a mountain lion kills a deer for food, we would not describe this action as evil. It is the natural right of the lion to acquire sustenance from its environment. In the case of human beings, it might also be argued that they have a natural right to meet their life sustaining needs. One could argue that a human animal has the same natural rights as a lion and taking its sustenance by force is no more evil than the taking by the lion. Evil would be avoided, however, only by using no more force than is necessary, taking only the minimum that is needed or a fair apportionment whichever is less and engaging in no retribution. Even so, an enlightened individual would recognize that the situation is simply one “act” in an evolving human drama intended to provide opportunities to overcome ignorance. Thus, such an enlightened individual might refuse to participate in the drama and accept starvation. By doing so, the enlightened individual maintains detachment from the drama of the material world while serving as an example to others and possibly contributing to their spiritual advancement.

Finally, there is the general question of how should one respond to evil action? This will depend upon the development of one’s sense of selflessness. Someone operating from the selfish side of the identity scale will respond in-kind and strike back in anger with a desire for revenge and thereby perpetuating ignorance. This is the morality of retribution. If a direct response isn’t possible or avoided out of fear, the object of the evil action may at least harbor ill will (hatred) toward the perpetrator, which will also serve to perpetuate ignorance. In the case of a response to an unprovoked action engaged in for defensive reasons even if the defensive actions are in-kind, they are not evil. A purely reflexive defensive action may be grounded in ignorance but it isn’t an intentional attempt to satisfy ego desire. Ignorant because the defender has not learned the negative moral implications of emotionally motivated in-kind, counter-aggression. This is, of course, the way the majority of human beings can be expected to act, which often leads to an escalating cycle of response and counter-response. Ignorance follows the path of least resistance and ignorance is the soil in which evil takes root.

A person operating from the middle of the scale will probably engage in defensive counter-aggression but without emotional content. In other words, an emotionally detached response is more likely to be a constrained response. Someone operating from the selflessness side of the identity scale will recognize the evil nature of the “attack” and the need for a measured response. Such an individual will engage in counter-aggression as a last resort and will then only do so with emotional detachment. This is not unlike the concept of warrior-priests embodied in the Chinese Shaolin whom legend has it used moral authority, paradoxical responses, persuasion and acceptance when the object of evil action. Direct action was only taken to protect life. These priests were alleged to have the skills necessary to respond in a graduated manner that never employed more counter force than was necessary. This graduated and minimal defense was made possible by complete emotional detachment and thereby without investment of ego. Such an individual would have a well developed understanding of the nature of evil and how to make a humane response to it. Finally, a fully selfless and enlightened person who is the object of evil action might embrace and absorb the action to the point of physical annihilation knowing that the action cannot do any real injury and recognizing that such a response to evil may serve as an instructional demonstration.

In conclusion, an undeveloped or under-developed sense of empathy is clearly an obstacle to spiritual growth. Thus, being ruled by ego desire and thereby satisfying one’s wants through treating everything that is “not me” as an object with no purpose but to serve one’s desires blocks the path to spiritual development. To open the path to spiritual development requires a freely made choice to let go of attachments to wants and expand one’s sense of empathy through identification and perspective taking until ignorance and selfishness are crowded out by love and compassion. When the spiritual path is freely embraced one has taken one giant step in the evolution of consciousness, selflessness and enlightenment.

Discernment and Acting in the World

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

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

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

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

And the man knew God

And he was made free.

All history and tradition

Culture and words

Rescinded — Grace.

Freedom from the past

And from the future.

An outlaw.

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

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

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

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

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

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

The Natural Mind

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Are We Merely Divine Puppets?

          Self-identified denizens of the Absolute (hereafter mystics) declare that reality is an indivisible whole, and there are experiments in quantum physics that support the assertion. The whole referred to is what I think of as Source (a.k.a. God). It follows from this view that if one is an aspect of an indivisible whole then one is not, indeed, cannot be separate from that whole. If one is not separate from the whole then mystics say there cannot be any choices or actions that do not arise from the whole. In short, there can’t be separate “doers.” I think I understand this argument and agree with it up to a point. In fact, I sometimes say that “Ego is the mask God hides behind while pretending to be you.”, which I think captures the point the mystics are voicing; i.e. Source is ultimately behind everything. I agree that should one reach a state of resonance with Source (Self-realization) then one experiences “oneself” to be the Divine behind the mask. However, most people experience compartmentalized or egoic consciousnesses and are not in resonance with Source.

Here is an illustration to make more concrete the idea of being a “doer” when not in resonance with Source. The human body is a living, organic whole. If some cell not in resonance with the body launches off on its own and tries to become independent of the whole, what is the result? Cancer. Thus, we might say that the mass of humanity that is ignorant of the whole and often acts in a manner that is not congruent with Source are like cancerous cells who have declared their independence from the whole and launched their own program. Therefore, one might say that egoic consciousness is like a cancer cell and Self-realization is like a spontaneous remission that turns a cancer cell back into a cooperative aspect of the living body and in the process contributes to an improvement in the immune system. Would we say that a cancer cell has no independence of action? Would we say that it can’t be a “doer” of independent actions because the living body is an organic whole? I don’t think so.

A compartmentalized consciousness absent Self-realization is an egoic consciousness. So, how does an ego (I prefer fictive-self) come about. It is produced by resistance to Source or to pure being. Such an ego consciousness makes choices and pursues its own agenda in the world. Perhaps from an Absolute perspective the world is not real but that has no relevance to ego or the fictive-self. To explore this I’ll use a metaphor to represent a human life and the world. Imagine waking up and finding yourself in the cockpit of an airplane in flight. There is no one else in the cockpit or in the plane. What are you to do?

You could realize that you are not a pilot and just sit back, relax and leave things to the autopilot. In short, you could just be and enjoy the ride and see what happens. However, the idea of placing your trust in the airplane’s autopilot begins to make you anxious. You imagine all the awful things that could happen if the autopilot should fail and you can’t control the plane. Fear arises. Thus, fear motivated, you begin to read all of the instrument labels and study the guidance mechanisms. Further, after getting some idea about the function of various mechanisms, you turn off the autopilot and begin to experiment in an attempt to take control of the plane. Some of this exploration results in things that almost panic you, some don’t appear to have an effect and some make changes that you are comfortable with. As your explorations continue, you begin to feel more and more like you are making good choices and are gaining control of the airplane. You begin to view yourself as a pilot and are excited about flying. You make a couple of successful landings and takeoffs. You are now confident in yourself as a pilot and are at ease.

However, the truth is that you are in a flight simulator that is so good that you can’t tell the difference between it and a real airplane. You are not actually in an airplane. You are not actually flying. You can’t really crash. You are not actually making any real choices, good or bad. You are not really in control of an airplane, and you certainly are not a real pilot. It is all virtual reality. A virtual airplane, virtual choices, virtual outcomes, virtual control and virtual piloting. In short, it is all unreal. It is just a simulation, but you have failed to recognize it as a simulation. However, you have acquired some of the skills necessary for piloting an aircraft.

When some mystics say that there is a “dream/illusion with no doers,” the implication is that the world as we know it, which includes life, is a simulation. I prefer the metaphor of a computer simulation to dream or illusion, but it isn’t a difference that makes any real difference. According to these mystics, the simulation we call the world is actually on autopilot, but almost every one of us goes through a process similar to the one described above and resists going with the flow, i.e, just being. Resistance results in the autopilot being blocked, an ego or a fictive-self created and behavior directed at control of the immediate aspects of the simulation undertaken. Most people are confused by the claim of mystics that there actually is no world, no people, no choices, no one doing anything, etc. Confusion arises due to a failure to recognize that the claim is intended to convey that it is all a simulation (a.k.a. dream or illusion) and not real in the sense that most people tend to think about reality.

The problem here is one of perspective. From the perspective of the mystic, the world and everything in it is virtual and therefore not real. No thing really exists and nothing ever happens. However, from the perspective of most human beings both things and events are real. There are choices and outcomes. There are actions and actors. Each, from his or her own perspective, is right in terms of the reality they perceive. That one perspective is relative and the other absolute means that each talks past the other and each is certain they have the Truth and perhaps one does.

One must wonder why, if the “enlightened” have the Truth, they think telling others about their phenomenological Truth will have any effect. Conceptual communication can’t capture phenomenological Truth. Of course, the refrain one often hears is that their conceptual communication is a pointer, but it might also be a subtle way of elevating oneself. The ghost of ego past? Personally, I find the “no doer” view no improvement over the deterministic view of causation posited by scientific materialism. What’s the difference between being a mechanistic robot at the mercy of simple determinism and lacking free will* or being merely a puppet dancing to the tune of a divine puppet master?

The risk is that the ignorant believe the mystics. The ignorant would then still live in a relative world but believe in the absolute perspective. It is important to recognize that they believe, not that they know from their own experience. Thus, believing that they live in a simulation, indeed that they are a simulation, and that they don’t have any real choices and can’t take any real actions, they stop taking the simulation seriously. I am reminded of a quote from Fred Davis’ web site, “So long as it “feels” like there are choices, its important for us to make skillful ones.” What happens to the ignorant if they stop taking choices in the relative world seriously and fail to make skillful choices?

Further, I would ask, might there actually be a reason for the simulation? Might encouraging people, virtual or not, to believe that interacting with the simulation is pointless actually be detrimental in some manner? Looking at the matter from a human perspective, one must ask, why would Source, Cosmic Intelligence, the Divine, God or whatever label one wants to apply, manifest a simulation like the world, if it serves no purpose and the activity of the avatars within it pointless? Is what we call the world merely a cosmic soap opera created by Source for meaningless amusement?

Many, including myself, reject the idea that Source has no purpose and the simulation is meaningless. So, why is there a simulation? As hypotheses about such things go, I find the hypothesis offered by Tom Campbell, in his trilogy My Big TOE, as likely as any other that I’ve heard. Campbell makes the assumption that evolution, as a process, is implicit in the nature of things or a core aspect of the whole. It applies not only to life, as we experience it but also to Source. The driving goal posited for the evolutionary process is reduction of entropy. He suggests that a simulation is the method used by Source to decrease its entropy and thereby evolve. All of the compartmentalized consciousnesses employed in the simulation are evolving toward a reduction in entropy. Perhaps Source is employing something akin to parallel processing to more efficiently reduce the entropy of the whole. When a compartmentalized consciousness embodied in an avatar arrives at a level of entropy within the simulation that can make a contribution to the whole, the simulation is transcended, in a manner of speaking, and one continues to progress with greater awareness of being an aspect of the whole.

This perspective is one that has something meaningful to say to the avatars in the simulation (a.k.a. the world). It says they have a purpose and they can make choices and take actions that are meaningful within the context in which they operate. Indeed, they can affect their own state of compartmentalized consciousness by lowering their entropy through those choices and actions. This breaks down their resistance to just being and can bring them to a point where they are available to the Absolute and are in resonance with Source. This in turn serves Source by decreasing the entropy of Source. Perhaps, some or all mystics might argue, based on their experience, that Source is perfect and has no need to evolve. However, why should one believe that the understanding of mystics, still living in the simulation through a fictive-self (even though greatly diminished), is itself complete and perfect. It seems unlikely to me but then who am I but an ignorant puppet compelled by the Divine to write this meaningless essay that speaks to no purpose.