Tag Archives: automatic programs

Is There an Authentic Sexuality?

Recently, something I heard raised a question about what is authentic in terms of sexuality. This essay is the result of my contemplation of this question about sexuality and authenticity. To begin I want to make clear what I refer to by the term “sexuality.” In my view, one’s introceptively perceived states, feelings, thoughts and impulses are generally the basis for what becomes one’s sexual identity. Further, these states, feelings, thoughts and impulses can vary in clarity and intensity. As I’ve made clear in another piece on this site, I think that sex, sexuality, sexual orientation and gender are four separate variables that have a range of independent outcomes. The speaker that I heard made it clear that authenticity should be conferred only when all four of these variables were consistent with one another relative to one of the two biological sexes.

I have framed the essay in the language of dualism largely because the dominant worldview and the structure of language make it difficult to do otherwise. I have broken the phenomenon of sexuality up into categories and given them labels, for the same reasons just stated. I also suspect most readers are likely to be dualistic thinkers and subscribe to materialism and naive realism as their ontology or worldview. Personally, I subscribe to a nondual worldview in which the entire universe is an organic whole. The universe, as I see it, is an indivisible ecology that includes humanity. Most people, especially in the west, see the universe as a vast collection of separate, independent and at times interdependent parts that include living organisms such as ourselves. Nondualism in Western philosophy is known as monistic idealism. Links to the work of a contemporary advocate for monistic idealism can be found here.

As I considered the question raised, my thoughts went back to the early history of life on this planet when sex evolved as a reproductive strategy. Biological evolution, as a process, produced two reproductively distinct sexes. The strategy has endured because it improved the odds of successful reproduction of viable members of any species using it. Sexes exist for a biologically functional purpose and only for that reason. Remove the biological advantages from sexual reproduction and sexes never would have evolved. Any fundamental differences between the two reproductive sexes, whether in anatomy, physiology, affect, cognition or behavior appear of necessity to be tied to reproductive functions.

Therefore, a male is capable of successfully fulfilling one part of the two-part process of reproduction and a female is capable of successfully fulfilling the other part of the reproductive process. To meet this criterion, one must not only have the requisite biological characteristics but must be either of an age suitable for reproduction or to have been able to meet it when of a suitable age. This describes in its most fundamental sense male and female or functional sexes (FS). The majority of individuals are male or female in the functional meaning of the labels. I think the speaker alluded to above would argue that this and only this is natural and therefore authentic. However, anything that is a product of nature is natural. There are a number of variations on the functional theme described above. These variations to a greater or lesser degree are socially influenced.

How might one understand the labels “boy/man” and “girl/woman”? Here it is necessary to shift focus from a functional biological frame-of-reference to a sociocultural frame-of-reference. Man and woman are labels applied in a sociocultural context and are typically based largely on observable characteristics related to physical appearance and behavior. Behavior characteristics are more closely related to gendered dress, speech, affect, language, attitudes, and mannerisms, etc. These characteristics are grouped to socioculturally (SC) define men and women. Any characteristic attributed to the SC categories of man or woman said to have a biological rather than a social basis must be shown to be linked to characteristics required by functional reproduction. The defining characteristics of men and women have varied somewhat both across cultures and history. Thus, there appears to be some purely sociocultural dimension to such definitions. While there is a high probability that a sociocultural classification (SC) of boy/man or girl/woman will prove to be strongly correlated with matching FS classifications of male or female, it is not a one-to-one correlation.

For example, a child who at birth is labeled as a girl and who identifies as a girl and is socialized as a girl can, as an adult, be classified as a woman. She will be so recognized in the sociocultural context as a girl/woman though she might not meet the definition for a FS classification. Under this analysis, for example, a person who is genetically XY and has Complete Androgen Insensitivity Syndrome (CAIS) could be socially classified as a woman. In such a case, the individual looks female, has been socialized in the feminine gender role and identifies as a woman. However, she would not be functionally female under the reproductive definition. This analysis could also be argued to apply to someone who is genetically XX but congenitally sterile for whatever reason.

Evolution is not an invariant process and a minority of births result in atypical outcomes. Some atypical outcomes are more easily identified than others. There are variations in anatomical outcomes such as in the structure of the genitalia. There are also physiological variations such as CAIS, mentioned earlier, which result in a female-appearing individual who internally has no female reproductive organs. There also appear to be a range of atypical outcomes, possibly related to physiological processes, that aren’t well understood. These are usually only identifiable through overt behavior and/or reports of covert psychological states such as thoughts, feelings and behavioral impulses arising in awareness, which may or may not be overtly acted upon. These, for example, can be outcomes such as variations in sexual orientation, e.g., homosexuality and/or sexual identity, e.g., cross-sex identification. These atypical variations can be manifest to varying degrees and will be stronger and more intense in some individuals than in others. There also exists the possibility that some individuals might adopt what I’ve referred to as atypical sexuality by choice. Probably, a choice influenced by temperament, personality and experience. I suspect that if such individuals exist, they comprise a very small portion of the atypical population.

The most ambiguous group of outcomes are generally thought to arise from variations in physiology, such as atypical hormone exposure during development that is hypothesized to occur at the wrong time or persist for too long or too brief of a period or to involve the wrong hormone altogether. There exists some evidence in support of this hypothesis, but the actual mechanisms have not been clearly identified and verified as the cause of these outcomes. Such individuals, strictly speaking, are classifiable as FS if they are capable of carrying out the reproductive function for which their body type evolved. Even a person with a strong sense of being in a wrongly sexed body but who has not undergone alteration of physiology and anatomy and is capable of reproduction could still be classified as FS. If they do reproduce, they are clearly FS.

A person may have engaged in reproductive behavior and produced progeny in the past and then undertaken physiological and/or anatomical alterations that now prevent carrying out a reproductive function. Such an individual has, in effect, chosen to remove her/himself from their previous FS classification. However, removing yourself from one FS classification (e.g., female) does not and cannot qualify you for the alternate FS classification (e.g., male). Such an individual now presents as a man or woman and lives through a masculine or feminine gender role. Clearly, on the basis of the above argument, they are not what has been termed female or male and have no FS status. I would also suggest that they are not what has been socially defined as a man or a woman and usually don’t achieve a SC status. Of course, the labels trans man or trans woman claim neither functional status nor sociocultural status but make a claim to have transitioned to a cross-sex status. This appears to constitutes a third category; i.e., transsexual (TS), which could also be argued to be a variant on the SC category.

A TS person has altered their body and adopted the social role that contrasts with the body they were born into and the gender role into which they were socialized. Thus, we have persons who have undergone a cross-sex transition and identify as trans women or trans men. Also, in recent years, there have been children who cross identify and are socialized in that cross role and make an early transition through hormone therapy and later surgical alteration. These children become trans women and trans men, though they may in some respects be more difficult to classify. They will usually represent a close approximation to someone in a SC classification. It could be argued that they should be classified in the SC category under the same reasoning that someone with CAIS can be classified as SC; i.e., for all practical purposes they are indistinguishable from SC men and women.

It could be argued that transsexualism as described above is not natural on the grounds that it requires human intervention through medical procedures. However, the underlying impetus for the medical procedures appears to occur as a natural variation of reproductive biology. Such individuals have existed and lived cross sexed lives long before there were any medical interventions available. Thus, the ability to reconfigure the body didn’t create TS individuals but merely gave them an option that wasn’t previously available. In other words, radical reconfiguration of the body has become possible through the evolution of human culture, especially through the expansion of medical science during the past one hundred years or so.

In my opinion, gender is part of a socially constructed role. I think that we can legitimately talk about feminine gender and masculine gender in terms of a range of presentations, attitudes, beliefs, behaviors, and so forth. All of these can be and probably are commonly learned through developmental socialization. One could acquire such gender characteristics through more formal learning methods later in life, but they may not be as complete or as deeply programmed as when acquired developmentally through socialization. Some would argue that gender characteristics are biologically based but my opinion is that many of them arise from social convention and for social purposes. Making a biological connection for a gender characteristic requires showing a derivative relationship to a reproductive function. While gender is often employed as a stereotype, there is actually a fair amount of variability within a gender role in any given sociocultural context. In other words, it is possible for there to be some overlap in gender characteristics, so they aren’t as exclusive as some stereotypes seem to suggest.

There are many individuals with atypical sexuality who are not transsexuals in the sense of having reconfigured their bodies to conform in appearance to the anatomy of a man or woman. Such an individual may conform partially, e.g., is only on hormone therapy. It could be argued that partial conformity should qualify as TS and perhaps it should. It seems to me, however, that there should be a significant degree of irreversibility in whatever modifications are used to so qualify as TS.

Cross-identified individuals, who forego the option of body reconfiguration, simply limit their modification to cosmetic efforts. An individual who is not TS but is cross-gendered may identify with and learn the cross-gender role and socially present through cosmetic changes combined with gender role behaviors. Any individual who makes an effort to change their social presentation to that of a man or a woman and live through that gender role but who is not transsexual, as defined earlier, I would classify as cross-gendered (CG). Thus, providing a fourth category, which also could be argued to be a variation of the SC category. Cross-gender must also be considered as natural, if one accepts, as I do, that CG is highly likely to have its origins in developmental biology.

There still remains the possibility of someone who identifies, at least in part, with a gender role different from the one in which they were socialized but who continues to conduct their life through the role in which they were socialized. These individuals have not transitioned physically and socially nor do they make a social transition. I do not count, as social transitions, social presentations such as limited events like costume parties, special interest club events and presentations limited to the home. I would not classify such individuals as CG. However, I think for most such individuals their decision not to transition is due to a weaker impetus, though in some cases it may simply be social pressures that prevent them from transitioning. Nevertheless, I would again suggest that the impetus likely has its roots in developmental biology and is therefore natural.

I suppose one could think of these non-transitioning individuals as gender explorers (GE). A GE can be as limited as someone who sometimes engages in cross-gender fantasies and/or sometimes identifies with cross-gender characters in novels, television programs, movies, public personalities or acquaintances. A GE can further make a study of and learn parts of a cross-gender presentation such as dress, speech, mannerisms and so on. This group too could be argued to be a variation on the SC category since gender role appears to be heavily influenced by sociocultural factors.

However, the sociocultural factors in SC, as initially defined, are more fundamental and widespread in their application and acceptance for that classification relative to those classifications that follow it in this discussion. I am aware that there are many who would disagree with my choice of labels and their definition, but they make sense to me. I also tend to think about the “categories” described above as positions along a spectrum or dimension that represents a range of natural diversity. In another piece on this site, I have argued that male and female represent a complimentary pair that anchor the points at either end of a spectrum lying between the pair.

Based on the line of thought above, I would argue that all variations of sexual identity are natural and, if natural, must be authentic. The remarks made by the individual mentioned at the beginning of this piece expressed the opinion that most of the variations described above are not natural but are choices made by persons who suffer from psychological disorders. I have heard a number of such people expound this opinion and find in them two common characteristics. First, they live from a narrative about how the world should be or, as someone else has said, “are lost in their minds.” These people can’t or won’t make a distinction between their mental narrative about the world and reality as it presents to those who have eyes with which to see clearly. Second, the mental constructs from which their narrative is built are impervious to change and seldom susceptible to explanations or evidence that contradict their beliefs. In short, they tend to have rigid personalities and a need for certainty even if they are certainly wrong.

I would further argue that authenticity is a concept and not a part of the natural world. Concepts are the brick and mortar from which narratives are constructed. Thus, when an argument is made about someone not being authentic, what the argument entails is comparing the individual to an idea or set of ideas forming a belief integral to a narrative and finding them wanting. To put the matter differently, it is as if I were to compare someone to a fictional hero in a novel and find them unauthentic because they don’t meet the ideal set by the fictional hero. The concept of authenticity might be useful as in determining that a painting is an authentic Dali but it is useless for judging the inherent characteristics of people.

To fully understand human sexuality requires that one not focus on the end points but also take into account all the transitions along the spectrum, which no doubt are more varied than it was possible to cover in this piece. True understanding comes not from the parts but from the whole. I have also argued in another piece on this site that identifying fully with either end point limits one’s ability to gain an understanding of the whole. Those who fall onto the spectrum between the anchors are in the best position to blend the duality into an understanding of the whole. This, however, is only possible if one can rise above the motivation to make oneself conform as close as possible to one of the dimensional anchor points.

One way to approach the task of “rising above” is to consider the task from the point of view of monistic idealism. If asked who you are, you mostly likely will begin with a litany of role descriptions; e.g., I am a woman, a wife, a teacher, a Swede, an amateur athlete and so on. This is not who you are. This is a shorthand account of the narrative that you have created to establish an identity. You are not your identity. Your identity in and of itself does nothing and knows nothing. It is just a story, a story that depends entirely upon the conceptual mind and memory. This is not to say that an identity doesn’t have its uses especially as an interface with the web of the world.

What I mean by the mind is that scaffold of mental constructs that might be called ideas, concepts, beliefs, information, language, etc. The mind, in my view, might be thought of as a cognitive structure existing within awareness. By way of illustration, imagine a large grassy field (awareness) with a complex set of “monkey” bars (mind) set up on part of it. Most of us spend most of our time “playing” on the monkey bars and give scant attention to the field (awareness). When an experience occurs, we usually interpret it through the structures comprising the mind. This is what is known as top-down perception. Looking at an experience from the perspective of the field and excluding the monkey bars is called bottom-up perception and is typical of young children.

Our experiences are encoded through images and language and are therefore linked to the scaffold. The development of mind is supported by the experiences of the body in the physical world. Experience is a critical contributor to the development of mind. The complimentary pairs mentioned earlier exist because they make experience possible through the tensions produced by the contrast between the anchor points – if no contrasts, then no experience and no mind.

In nondual philosophy, the body exists to support our individuated awareness, which is but one “frequency” of awareness. Your frequency is generated by the Source field of awareness, which is the ground of all being. Think of Source as a carpet and your personal awareness is like a single thread running through the carpet. Further, the body comes equipped with many basic programs that drive its functions, and these are added to, expanded and extended through experience. Many of these programs are what I have called in other pieces on this site APs or automatic programs. These programs run outside of awareness and make a huge contribution to what you do both covertly and overtly. In fact, many of the beliefs that we hold are acquired as a means of explaining some of the automatic outcomes from our APs. In short, we spend a lot of time making up explanations for why we think, feel and behave in certain ways. This gives us the illusion of being causal actors in the world when in fact we may be much more like zombies than we’re willing to admit.

Thus, the body/mind moves us through the world according to its own programs and patterns. If you think that you are your thoughts, memories, impulses, feelings, sensations, etc., just sit quietly and experience them arising and subsiding (one objective of meditation). Are they coming and going of their own accord? Are you making them come and go? If you think that they are part of you and you are instigating them, I suggest you command them to stop and see what happens. If, as I suspect, you have little success in giving effective commands, consider this question: who is doing the observing of the body/mind and its activities? I would suggest that you consider that observer to be the much neglected and scaffold-free awareness. In other words, the large, flat, green field that you give little or no attention to as you swing happily through the maze of monkey bars.

I suggest that you adopt the perspective that you are pure awareness (what I’ve called the natural mind in another piece on this site) and not the body/mind. This is not as easy as it might seem because you have a great deal of practice in identifying with the body/mind. If you succeed in making this perceptual shift, you will find that identifying with pure awareness puts everything in a different light. Be aware  that a perceptual shift is not the same thing as understanding a new concept but is rather a direct, intuitive knowing. One difference you will perceive is that pure awareness has no sex, sexuality, sexual orientation or gender. It is unencumbered being. You will have risen above the duality of sex (among other things) and are now in a position to understand the whole without being confused by attachment to some part of the whole.

This expansion in perspective does not remove you from planet earth. You still have a body/mind and you still have to get along in the everyday dualistic world (a.k.a. living life). You still need a body and you still need to take care of it. However, you will come to see and treat your body as a vehicle that has a lot of useful features, not unlike your car. You don’t confuse your identity with your car and should not confuse your identity with your body. The same applies to your mind, which can be a very useful tool, but one must be careful not to get so engrossed in thinking and thoughts that you become lost in your memories, stories about them, explanatory narratives and imagined future events. More on the above can be learned from various teachers and guides. A partial list of teachers is located at this link.

The late Franklin Merrill-Wolff was an American mystic who lived from awareness. There is a short piece on Merrell-Wolff on this site. He described his perspective as “the high indifference.” He was not using the word “indifference” in its common meaning of not caring. What he was trying to indicate was that one deals with life and the world as needed and with as much loving kindness as possible. In doing this, one acts without attachment to the outcome of the action. This requires avoiding emotional entanglement in the endless flux of the world of human creation or what I have called, in another piece on this site, “the web of the world.” Thus, one lives and acts from high indifference. From the perspective of pure awareness, a question about authenticity never arises.

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.

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).

An Eclectic Program of Meditation and Self-Inquiry

The discussion of this program is organized around different states of the “self.”

1.          The starting point will be with the identity-self, which is the state in which one is fully identified with the body/mind. The “I” that thinks that it is the operative component of the body/mind is generally known as the ego or, as I call it in some of my writing, the fictive-self (see Automatic Programs a sub-topic in Part I of Creative Self-agency) or personal narrative (the “me” story). This is where most people undertaking a meditation program for the first time are coming from. Ego is the subject and everything else is perceived as a separate object. This is the dualistic perspective.

a.          Initial meditation techniques usually have one sit quietly and erect, breathing deeply and slowly from the diaphragm. Let’s just call it “sitting meditation.” If the eyes are open, they will be oriented either toward the floor, a blank wall or possibly a mandala. If the eyes are shut, one may be instructed to imagine having the eyes focused on the area between the eyes, or no attention is given to the eyes at all when closed. Some instructions might suggest focusing on an object, e.g., candle, and some may suggest use of a mantra or chant, e.g., AUM. The technique used is less important than its “goodness of fit” for you.

b.          This is the point where many meditators experience what is called “monkey mind.” The goal during this phase of sitting meditation is to simply learn to relax and observe the activity of the mind without getting seduced by it. As one gains some experience, the frenetic activity experienced by most new meditators will slow down. This more subdued stage might be called the “hummingbird mind.” The mind still flits about but not as energetically as in the beginning.

2.          After things have settled down, one will recognize something of a perceptual shift developing that establishes a division. This shift is the identity-self morphing into an observer and an ego.

a.          During this phase, one should “side” with the observer and allow some distancing from the ego to develop. One should be a somewhat disinterested observer of the activities of the ego. The goal is to begin identifying with the observer rather than with the ego and its body/mind.

b.          As one establishes identification with the observer rather than the ego, it will become apparent that the observer is not to be found in the story that comprises the ego nor can it be found anywhere in the body. Many aspects of “the fictive-self” will come under observation. Some of these may have been buried and outside of conscious awareness. I have discussed these elsewhere as automatic programs or APs (see Automatic Programs a sub-topic in Part I of Creative Self-agency). Some of these APs you may recognize as being the basis for dysfunctional beliefs, emotions and behaviors. This is usually a good time to deconstruct such APs. Often just observing these arise and dissipate will lead to their undoing. However, if you think a more direct approach is needed, I have discussed such methods in Part I of Creative Self-agency. Carl Jung said, “Whatever does not emerge as consciousness returns as Destiny.” That is, you are likely to keep repeating unconscious patterns until they become conscious, are examined and neutralized.

3.          Let’s now think of the observer as the mindful-self. At this time, it is useful to begin what is called “mindful meditation.” Mindful meditation can of course be done as part of sitting meditation, but it is most effective when used to carry meditation into one’s daily life. Mindful meditation is simply paying attention, which most of us think is easy enough to do until we consciously begin observing our efforts to do so. Your attention will, by default, slip when it isn’t held captive by an engaging task. This is the way your brain is “wired” and is discussed elsewhere (see Brain and Meditation) as the default mode network or relaxed attention network (RAN).

a.          The objective here is to have the observer closely monitor what the body/mind is doing as it goes about its daily activities. In short, your meditation is literally on what you’re doing moment to moment. What you will observe is that many of the body’s routines are run by APs, and the default mode will try to kick in and begin to generate unrelated mental content whose purpose is to reinforce the fictive-self. If the mindful-self isn’t careful, it will get seduced by this content and lose focus on current activity.

b.          Losing focus during mindfulness is especially likely when one isn’t engaged in doing something. During such times, the best tactic is to become present with anything that is available in the moment. Be present with or mindful of the sound of a breeze blowing through leaves, your dog, a ticking clock, sunlight streaming in through a window, a flower, a ceramic cup, the rise and fall of your abdomen as you breathe or whatever is available. Presence is the focus of Leonard Jacobson’s and Richard Moss’s teachings.

c.          When one becomes well established in mindfulness meditation and can maintain focus on what one is doing from moment to moment or simply being present with something manifest in the moment, you are in what I call the “Teflon mind.” You are now ready for the emergence of the inquiring- self. The inquiring-self is named for the activity that establishes it, which is called “self-inquiry.” This method is often associated with the teachings of the Indian sage Sri Ramana Maharishi and is discussed under Self-Inquiry a sub-topic in Part Two of Creative Self-agency.

4.          The purpose of self-inquiry is similar to mindfulness except that it is not focused specifically on what one is doing or something that is present but on being aware of being aware from moment to moment or being present in the spacious moment. A psychiatrist, Bessel van der Kolk, identifies the medial prefrontal cortex as the part of the brain responsible for experiencing the present moment. This is located behind the area of the face called the brow. No doubt, this is why Kriya Yoga emphasizes keeping attention gently focused on this area during meditation.

a.          The basic idea in self-inquiry is to establish a conscious sense of being a field of awareness. Rupert Spira teaches a simple and direct method of finding that sense. He suggests that one ask oneself the question, “Am I aware?” To answer the question, one must note that one is aware of being aware. That is where you want to be. Once you are there, you should try to relax into that state of being and remain there. There is an exercise at the end of The Looking Glass that will help you experience a state of pristine awareness.

b.          As the establishment of this state progresses, there will be a perceptual shift. When this happens, you will identify yourself with conscious awareness. You will experience yourself simply as a field of awareness that includes the body/mind. However, you will not identify yourself as being the body/mind.

1. With the shift described above, you have become an aware-self or what I have described as having a natural mind. This is a refined state of duality in which you are clear of most, if not all, dysfunctional APs and are free of making or, at least, taking seriously judgments, beliefs, opinions and expectations. It is a state that allows one to hold a dispassionate view of the world and its events. It is not, however, what some call Enlightenment or Self-realization, which is a non-dual state. Arriving at what some refer to as simply I AM, you have done about all you can do. The rest depends on Grace and what I’ve referred to as being Taken.

2. According to some teachers, Enlightenment has several progressive states. There appear to be at least three states once the condition referred to as Enlightenment or Self-realization is entered. The first of these is accompanied by experiences of what some call Void Consciousness, a state described as Pure Being. It is suggested that many think this is the end state, and thinking this constrains any further progress. This may be followed by experiences of what is called God (or Christ) Consciousness, a state described as sense of Divine-Love. Finally, there may be experiences of what is called Unity Consciousness, a state described as being Love-Bliss (see charts of states here)

This third state is one in which it is said that one comes to the full recognition that one is an integral aspect of an indivisible whole. There is a direct understanding that this whole is Source Consciousness – the ground of all being and unconditional love.

Goswami’s Brain-Mind Model

          The outline of Goswami’s Brain-Mind model presented below doesn’t capture all of the nuances of the development that the model received in his book The Self-aware Universe. I have used a few terms, especially in the upper part of the Figure at the end, that he doesn’t use but that I think are comparable and to which he probably would not object. For example, he uses the term Unitive Consciousness and I used the term Unified Field of Consciousness (UFC). I have also used three terms that come from David Bohm’s model (Super Implicate Order, Implicate Order and Explicate Order). Bohm indicates that the explication of a collapsing wave of possibility by its unfolding from the Implicate Order (transcendent dimension) into the Explicate Order (material dimension) is what creates our perception of time. Since in Goswami’s model the transcendent non-local consciousness (NLC) is obscured from local consciousness (LC), I offer Bohm’s idea of how time is created as the basis for the temporal discontinuity that obscures the one from the other. Goswami does discuss a temporal discontinuity as being what obscures our unconscious programming from our conscious awareness so proposing a complimentary temporal discontinuity as the obscuring factor between NLC and LC seems reasonable and provides a certain symmetry.

I have also included in the upper portion of the figure the term Quantum Monad (QM), which is a term used by Goswami but not until a later book (The Physics of the Soul, as I recall) and is roughly equivalent to what is often thought of as a soul. A QM is a possibility from a more complex set of possibilities which he refers to as a Bliss Body and I have referred to as an Oversoul (OS). If you think of the UFC (NLC, if you prefer) as a fabric then an OS is like one thread contributing to that fabric. An OS is too complex for explication into a single physical body/brain in the material dimension so a portion of it is explicated, i.e., a QM. Thus, LC can be thought of as a node of NLC that has its roots in the transcendent dimension but is generally unaware of its connection to the OS from which it is being projected, which in turn is an integral part of the UFC or NLC. The veil obscuring NLC from LC appears to me to be the temporal discontinuity created by the explication process.

Briefly, as a QM and it’s physical host grow and develop it is presented with many situations and choices. These choices can be thought of as a wave of possibilities with varying probabilities of being chosen and thus collapsed into actuality. Some possibilities are more probable than others for a variety of reasons, including biological programming (e.g., an innate preference for a sweet taste) and socio/cultural influences operating from outside the individual nudging him or her toward particular choices (e.g., parental preferences). Choices have outcomes and if an outcome is rewarding the same choice becomes more probable in future situations in which the previous choice is present. On the other hand, if the outcome is punitive the choice becomes less probable. Eventually, a program based on classical memory and consisting of a type of situation, a choice and an outcome is created and becomes an automatic process that operates beneath conscious awareness. Thus, our life is shaped over time and eventually the vast majority of our thinking, feeling and behavior arise from automatic programs (APs) [see sub-section in Part I) that keep us largely on autopilot (some suggest as much as 99.99% of our activity is on autopilot). The choice made by an AP is what we sometimes refer to as the “path of least resistance.” Conscious awareness is engaged with dealing with those situations that arise for which we don’t have automatic programs with which to engage the situation. Conscious awareness also observes the thoughts, feelings and behaviors arising from the unconscious APs. There is a demonstrated brief time lag between the choice made by an AP and awareness of it and its execution.

One effect of this temporal discontinuity is that conscious awareness begins to generate an explanation for why certain thoughts, feelings and/or behaviors are occurring. What evolves is a “fictive self” or agent that is responsible for these occurrences and constructs an explanation for them or one’s personal narrative. This agent is also referred to as self, ego and I. Thus, if one defines “free will” as the ability to make lower probability choices than the automatic and high probability choice that we would make on autopilot, then the most basic exercise of “free will” is the ability to say “no” to an AP choice arising from the unconscious. One obstacle to doing this other than the effort required is that often the time lag between decision and awareness is so long that what amounts to a reflex response occurs coincident with awareness.

Goswami suggests that one effect of meditation practice is that this time lag diminishes and the temporal discontinuity obscuring one’s AP from conscious awareness is weakened. The other effect at this level is that sitting quietly and allowing thoughts and feelings to arise into awareness and pass through provides practice in not reflexively acting on such thoughts and feelings. Goswami likens a thought to a quantum object. One can focus on and follow a thought and observe its path or one can focus on its content and explore the richness of its content but one can’t do both at the same time. Thus, a thought can be compared to either a wave form or a particle form. In meditation, one attempts to develop skill at avoiding following or exploring the thoughts and feelings that arise into consciousness. Thus, systematic application of meditation to develop local consciousness helps one acquire the tools needed to be less of a victim of AP and more deliberate or mindful about one’s choices.

Meditation can also help one bridge the temporal discontinuity obscuring LC from NLC. By learning to deliberately minimize one’s attention to stimuli generated by both AP and the external situations that activate them, it becomes possible to more easily access NLC. One effect of this is to open the doors to a more creative life since NLC contains infinite possibilities although with limits on the degree LC can engage them. Goswami suggests that Jung’s collective unconscious is an aspect of NLC and that the archetypes (defined as quantum objects) that are available therein constrain the infinite possibilities to a set available for exploitation by humanity. These constraints on possibility along with constraints on choices shaped by biology, language and culture are what create the consensus reality that permit a sense of shared experience. Personally, I view consensus reality at its broadest as a “fictive self” for the species and somewhat more narrowly as a “fictive self” for any given society. Finally, weakening the temporal discontinuity between LC and NLC also opens up the possibility of direct experience of the UFC, which many mystics have described as experiencing the unity of all things or merging with the mind of God.