Caveat: The following is based on my lay understanding of physics-based literature that I’ve read. I am not a quantum physicist nor any other type of physicist for that matter.
Several years ago French physicist Alain Aspect conducted a test of a proposition first formulated by John Bell in 1964 (Bell’s Theorem). Bell’s Theorem asserts that the nature of reality is local. What this means is that if you do something to x it cannot have any effect on y if the two are separated by enough distance so that even at the speed of light the effect on x could not transit the distance between x and y in the time it takes to measure y. Bell was reacting to the prediction of quantum physics that two particles (see note on particles at end) that have interacted with one another are from that point on entangled. What this means is that when something is done to one (x) it will instantly affect the other (y) and the distance between the two is of no consequence. This is what Albert Einstein once referred to as “spooky action at a distance.” In short, what quantum physics predicted was that at root, reality is non-local. What non-local means is unbounded by space-time. Thus, a confirmation of Bell’s Theorem would support locality and a refutation of it would support non-locality.
It was not until near the end of the twentieth century that it became technically possible to conduct a controlled experiment of the theorem. This experiment was done by Aspect, and the results supported non-locality. This resolved a debate that had gone on for 23 years between Albert Einstein and Neils Bohr (both Nobel Laureates in physics) in Bohr’s favor. Unfortunately, neither lived to see the debate resolved. The finding has been replicated and extended by subsequent experiments by other physicists, much to the chagrin of many in the physics community who are committed to a local view and choose to ignore the implications of the experiments.
Another paradoxical experimental outcome has been the wave/particle duality established by the famous double slit experiment. As I understand it, the traditional double-slit experiment observes that when particles are directed at a panel with two slits, the particles produce an interference pattern on a sheet of film behind the panel. Think about dropping several pebbles close together into a pool of still water. Each pebble produces a ripple pattern and because they are close together, the ripples interfere with one another forming a complex pattern. This is called an interference pattern. In the experiment, the only way that this pattern could be produced would be if the atoms went through both slits in a wave form rather than a particle form. If the atoms had been in a particle form they would have produced two separate and similar patterns on the film that indicate no interference took place. If you repeat the experiment with detectors set up to identify which atoms go through each of the slits as they pass through the respective slits, what you get is a particle pattern on the film behind the panel. The implication being that observing and knowing which atoms pass through each slit causes the wave form to collapse into a particle form. If you redo the experiment and take away the detectors, you once again get a pattern on the film indicating interference and thus the atoms must have gone through the slits as waves.
In 1978 Princeton University’s John Wheeler proposed a thought experiment that hypothesized that the critical factor in the outcome of the famous double-slit experiment was not simply measurement of movement through the slits. This proposal is known as the “delayed choice” experiment and it proposes that it is the decision (must be prior to an actual observed outcome) to measure not the measurement at the slits that determines the observed outcome. Andrew Truscott, at the Australian National University (ANU), ran one the most recent experimental tests of John Wheeler’s “delayed choice” thought experiment (click here). This experimental result again confirmed Wheeler’s prediction of the outcome of his proposal. Even if you wait and decide to make your measurement just before the “particle” hits the target film and after it has passed through the slits, you get a particle pattern on the screen instead of the expected interference pattern. In other words, it is the conscious decision and implementation of that decision that determines the outcome whether the decision is make before or after the “particle” passes through the slits. There is a concrete illustration of what is going on in this experiment offered by retired NASA physicist Tom Campbell, which you can see here. If you want a more detailed explanation click here.
In other words, Wheeler’s thought experiment asked what would happen if you did not use a detector until after the atoms had passed through the slits and were about to hit the film. In other words, measured the end result rather than the movement through the slits. That is, the “particles” had already passed through the slits and, based on the prior experiments, should be in a wave form given no measurement was made at the slits. Passing through the slits in a wave form is the only explanation for the interference pattern observed when the state of the atoms has not been assessed at the slit. If no measurement has been taken at the slits, the expected pattern is an interference pattern. However, if the measurement is taken just before the atoms hit the film, you get a particle pattern on the film, which implies that the atoms did not pass through the slits as waves but as particles. The measurement just before the atoms hit the film appears to retroactively affect the atoms prior to their passing through the slits. Think of jumping off of a high dive into a swimming pool. Once you jump, you cannot reverse the action and return to the diving board but the experiment seems to imply that at the quantum level this is possible. The lead researcher, Truscott, in the ANU experiment said about the result, “It proves that measurement is everything. At the quantum level, reality does not exist if you are not looking at it.” This result also supports non-locality because it implies conscious actions can produce results that are outside of space-time (i.e., locality). Accepting that macro reality is built upon the principles that appear to govern micro reality, we may be due for some serious revisions of the nature of reality.
The results from testing Wheeler’s proposal have also been described as retroactive causation. What this is intended to convey is that the effect of the delayed choice measurement actually went backward in time and changed the state of the “particles” before they passed through the slits. However, given the earlier experiment discussed that confirmed reality at the quantum level to be non-local (not bound by space-time), it may be unnecessary to invoke “time travel” to explain the results. Campbell has argued that a better explanation of the obtained results is the one that Wheeler himself proposed. According to Campbell, Wheeler thought that a particle is actually neither a wave or a particle, though potentially both. It is an information packet. Campbell suggests that measurement is tantamount to a query of the information packet, which provides a data stream defining one of the potential outcomes available in the information. In this scenario the critical variable is not where the query is made (at the slits or at the film) but that it was made. In short, the slits only appear to cause the outcome. The real cause is whether there is a query made or not. When you know does not matter so much as that you know. Wheeler thought reality was at root constructed from information. Campbell agrees and suggests that what we actually experience is a self-evolving, virtual reality. Campbell is not the first to suggest this possibility. Three physicists (Silas R. Beane, Zohreh Davoudi and Martin Savage) published a paper in 2012 proposing that the universe appears to have characteristics similar to a computer simulation.
Recently, a physicist (Menas Kafatos) and a Philosopher of Science (Robert Nadeau) wrote a book (The Conscious Universe) explaining the debate and exploring the implications of Aspect’s experimental findings. In their view, the implication is that given the 12-14 billion-year age of the universe, every particle comprising the universe has had more than enough time to have interacted with every other particle. In short, every particle comprising the entire universe is entangled with every other particle. They propose that entanglement, non-locality, order and the manifestation of the physical dimension out of a wave of probabilities through measurement or observation requires that consciousness be a fundamental aspect of the universe and is a primary, not an emergent, property. Thus, if conscious intent, as many experiments suggest, is required for a particle to be manifest out of a range of probable outcomes present in the quantum field, then consciousness is primary and matter an emergent property.
Their interpretation of universal entanglement is that the universe is an undivided whole. This has serious consequences for both the ontological (matter is primary) and epistemological (understanding the whole from the parts; i.e., reductionism) foundations on which science has been based since the time of Newton. They argue that in the case of the universe the whole cannot be known from studying the parts because an indivisible whole cannot be the sum of its parts. Further, they argue that this imposes an event horizon on human scientific knowledge. There is a point beyond which analytic study of apparent parts will yield no useful results. They do think that science can play a role in expanding human knowledge, just that it has an inherent limitation beyond which it cannot pass. They also suggest that for science to make much further progress it must undertake a serious examination and revision of its paradigm (reductionist materialism).
The authors also explore at some length the role of Bohr’s Principle of Complementarity, which in physics is the tenet that a complete knowledge of phenomena on the quantum scale requires a description of both wave and particle properties. However, Bohr himself thought the principle to be more generally applicable and discussed some of the potential macro applications in such fields as biology and psychology. Kafatos and Nadeau think that many of the phenomena in the physical world and human culture can be thought of as complementary pairs such as good and evil, logic and intuition, life and death, male and female, thinking and feeling, order and chaos, etc. Each pair comprises a whole that defies complete understanding when examined as separate phenomena. It is advocated that more holistic approaches to the study of such phenomena are needed.
One possibility explored is that the whole might be knowable through an intuitive process referred to as “knowing by being,” which is equated with reports by mystics through the ages. They suggest that it may be possible for an individuated aspect of universal consciousness to intuitively access the source and experience the whole (The One, The Absolute, The Unified Field, God, etc.). However, the knowledge of mystics is private and largely subjective whereas scientific knowledge is public and relatively objective. Each has a legitimate claim on its particular knowledge and way of knowing, and both are experiential as opposed to being mere beliefs. The authors also point out that given their mutually exclusive but complimentary natures, neither is capable of validating the other. They discuss the Indian system of yoga known as Kashmir Shaivism as possibly having the most to say to people from western culture about knowing by being. For a discussion of what yoga has to offer western science read the free ebook by Donald DeGracia, PhD, titled What is Science?.
End Note: It has been said that physicists have retained from the 19th century the use of the label “particle” for particular phenomena even though they know better. Think of an atom, which is generally thought to be a critical building block of the physical world. Our generic atom consists of an electromagnetic field populated with various “particles” such as protons, neutrons and electrons. What are these “particles” in an atom? We lay people are inclined to think of them as very small bits of matter; however, they are actually “excited states” of the field. Think of the ocean with waves arising from the surface. The wave is still the same water that the ocean is comprised of just in a different state. One might say that an ocean wave is an excited state of the underlying ocean. Further, like a particle, a wave consists of nothing more or less than what it arose from; i.e., the ocean, which is analogous to the atom’s electromagnetic field. Or, to quote Albert Einstein, “There is no place in this new kind of physics both for the field and matter, for the field is the only reality.”
It has been suggested that one think of an atom as a field one hundred yards across with a green pea in the center of the field (to represent the nucleus) and a BB at the outer edge of the field (to represent an electron). This leaves a lot of room or unexcited area. Someone calculated that if you took a human being and removed everything except the “particles” in each atom comprising that individual and then repeated the process with every person on the planet, one could fit the human race inside the volume of a sugar cube. So, how is it that things composed of “matter” comprised of these atoms appear to be so dense? Why can’t you easily stick your hand through a wall? The answer seems to be something similar to opposing lines of force associated with the vibratory quality of the excited states within atoms. By way of analogy, think about attempting to push the opposite poles of two magnets together. Anyone who has attempted this has observed a considerable resistance for no apparent reason.
To follow the analysis that will be presented below, it is necessary to first briefly and broadly summarize two philosophical positions. The reader is asked to bear with me through these summaries. There are two opposed worldviews that one might take in trying to understand the nature of reality.
The first worldview is that of Western culture. Historically, this was a theological conception that saw the world as consisting of God and God’s creations, which included humanity (a dualistic view). This conception began to be challenged by naturalists, seeking to understand God’s creation, whose findings conflicted with the understanding adopted by religious authorities. The view adopted by religious leaders was not that of God; i.e., was not based in scripture, but largely borrowed from earlier Greek philosophers. However, this clash grew more intense until the “great compromise” offered by Rene Descartes. His compromise proposed that matters of the material world should be left to the naturalists (subsequently scientists) and that matters of the spiritual world should be left to theologians (also a dualistic view). The divide between science and religion grew until science largely dismissed religious views as irrelevant. This led to the evolution of a perspective that excluded anything non-material.
Scientific materialism posits a point of initiation for matter that is called “the big bang.” When a renowned physicist, who supports this model, was asked where the big bang came from, he replied that its origin was spontaneous creation from nothing. In short, it was a random event with no known cause, though once set in motion, the result is a deterministic unfolding whose final outcome was built into the point of initiation. This view assumes that everything in the universe is composed of material elements and assembled from the bottom up. Thus, everything can be understood by breaking it down into the pieces that it was assembled from and studying the relationship of the pieces to one another. This is what is called reductionism. This view assumes that everything, including life and the universe itself, arose through a random event and has no purpose and therefore no fundamental meaning. Contemporary Western culture has been strongly influenced by the materialist perspective while retaining a dualistic view of how things are structured.
Scientific materialism is the current paradigm of science with the core assumption that matter is all that exists. There are opponents to this view who root their opposition in the inability of a materialist paradigm to account for consciousness. Thus, the old dualist division persists to this day, though spirit has been largely replaced by consciousness. Some scientific materialist have attempted to resolve this problem by asserting that consciousness is an illusion. This solution has not been accepted very widely because it is at odds with personal experience. More importantly, there is considerable evidence that consciousness is a reality that must be dealt with, not the least of which is the role consciousness appears to play in the outcome of some quantum physics experiments. At root, these experiments clearly suggest that consciousness is required for matter to come into existence. In short, the collapse of a “wave of possibilities” into an outcome in the material world appears to require consciousness. In other words, consciousness is primary.
From the perspective of materialism, consciousness is an epiphenomenon or an emergent property of matter. It assumes that consciousness is individually generated by aggregates of matter that have achieved a sufficient level of complexity. Implicit in this view is the idea that complex order is the source of consciousness. How consciousness could arise from the combination of elements of matter is unknown. Faced with the inability to posit any explanation, short of magic, for how consciousness might arise from complex arrangements of matter, some “materialists” have hypothesized that every particle of matter contains a degree of consciousness. Thus, it is suggested that complex arrangements of elements of matter that already contain some degree of consciousness produce conscious awareness. This hypothesis fails to explain where any degree of consciousness, no matter how insignificant, came from in the first place. It also has no explanation for how the combination of elements of consciousness containing matter results in conscious awareness. This idea is somewhat analogous to suggesting that if one takes small units of biological matter, such as bacteria, and aggregate enough of them together, a living animal will emerge from the complexity.
There are many scientists, though still in a minority, who consider the current scientific paradigm, rooted in the belief that matter is primary, to be a “dead man walking.” This view is predicated upon an ever accumulating body of evidence that falsifies the paradigm’s assumptions. A noted physicist recently published a paper in a major physics journal in which he unequivocally stated that the evidence supports the view that reality is essentially mental. This doesn’t obviate the accomplishments of science under the current paradigm. It does, however, suggest that the new emerging view makes clear that the current paradigm has limits on what can be known and understood and that those limits are being reached.
The second worldview we’ll discuss is monistic idealism1 (see the referenced note for a fuller explanation), which is the view that everything exists in Consciousness2. This is one of the challenges to the current paradigm of scientific materialism. The core assumption of this view is that Consciousness is all that exists and that it is analogous to a field of energy that is inherently intelligent and creative. This view does not posit a point of origination for Consciousness. In short, it is assumed that it has always existed and is eternal. This view assumes that the universe is at root an indivisible whole in which every particle of matter is entangled with every other particle. In this view, matter is a contraction or concentration of Consciousness (energy) within the field of Consciousness. The apparent separate constituents of the universe are at root an “illusion.” This view posits that the “illusion” is created by the appearance of complementary pairs reflected within Consciousness. These pairs create contrast effects, which make possible experience. This view suggests that Consciousness created the possibility for experience for the purpose of self-examination, self-awareness and enrichment. This view implies that the universe did not arise by chance, has a purpose and a fundamental meaning.
The view of idealism is that matter is an epiphenomenon or an emergent property of Consciousness. It assumes that Consciousness is a ground state or a unified and infinite field from which everything arises. Thus, everything that exists arises within Consciousness. The closest analogy to this process is probably a dream. Dreams arise in your consciousness and during the experience appear to be quite real. Thus, in a manner of speaking, monistic idealism would say that you are a “dream” character in Consciousness or in Universal Mind. For those familiar with virtual reality games, one might say that you are an “avatar” in a virtual reality3 created by Universal Mind in Consciousness (see the referenced note for a fuller explanation). Material “reality” could be thought of as being generated from a basic division of thought within Universal Mind into a complementary pair such as physical versus biological. From contrasting pairs, experience evolved ever more complex forms, which produced their own sets of complementary pairs. The biological or living forms became “receivers” for Consciousness, which was experienced as an individuated consciousness that is functionally independent from Consciousness. The more complex the life form the more “bandwidth” the “receiver” could accept. In the end, however, there is only one Consciousness (a nondual perspective). Traditionally, this view has been largely that of some Eastern traditions such as yoga. Many readers will immediately think of the Western version of Hatha Yoga with its emphasis on the body. What is referred to here are the traditions within yoga that emphasize a nondual philosophical view similar to monistic idealism and teach practices for the refinement of consciousness; i.e., mental yoga.
Now, let’s examine the implications for the above for one complementary pair that we all have some experience with — sex (male and female). Recall that complementary pairs make experience possible by the contrasts that they impose. To clarify, consider another pair associated with temperature: hot and cold. Without the contrast produced by the pair, temperature could not be experienced. It is also clear that the pair represents a range and does not represent dichotomous categories. In short, there are degrees of temperature along the continuum between the polar anchors for the complementary pair. The greater the points of difference along the continuum the richer the possibilities for experience. Without the experience of the full range of the continuum between the polar anchors for a complementary pair, one can not truly understand the unity from which the pair was derived. For those familiar with the Chinese yin and yang symbols, recall that those symbols for opposites are an abstract representation for complementary pairs. Each symbol contains a component of its opposite and both are contained within a circle representing the whole or unity of which each member of the pair is a partial reflection.
The continuum between the anchor points of male and female includes all sexual variation possible. For purposes of this discussion, the experiences placed under the umbrella term “transgender” (TG) will be considered. The view offered here is that gender is a socially constructed expression of sex and sexuality. While there is some limited variation in sex, there is more variation in the experienced sense of sexuality. The former is anatomical and the latter is probably due to atypical hormonal effects on a developing organism. Gender in this discussion is considered to be a social expression of sex and sexuality, which are convergent in the majority of people but divergent in a minority. Thus, gender is not an all-or-nothing phenomenon, though it may come close to that in many people’s experience. By way of analogy, consider the biological experience of hunger. The body generates this experience, which is variable in its intensity. However, the body does not dictate, except in the most general way, what should be eaten to satisfy hunger. How hunger is satisfied is socially constructed. Society determines what should be considered “food.” It also creates customs around how food is prepared, when it is eaten, how it is eaten, with whom it might be eaten, and so on. Likewise, societies have socially created ways in which sex and the experience of sexuality should be expressed — gender. Generally speaking, there is usually a very tight correlation between the appearance of anatomical sex, experienced sexuality and gender.
What are the implications of the above philosophical discussion for TG?
Lets look at the implications of taking the position of materialism. For our purposes, a TG experiencer is someone who experiences some degree of male sexuality while living through a female body or experiences some degree of female sexuality while living through a male body.
Consider a TG individual who is a materialist. Such an individual has to consider his/her experience to be the result of a random and meaningless biological variation — a victim of circumstance. There are some who would argue that their experience is a deliberate choice, not the result of a random biological variation. The choice is often justified on political and or social grounds, which probably serves to give the experience contextual meaning. I don’t doubt that there may be such individuals. I think that most TG experiencers, however, feel that their experience was imposed, not chosen, and usually leaves them feeling like a victim, not an agent for social change. In fact, one could posit that taking the position that one’s experience results from a sociopolitical decision is a coping mechanism. A way of negating the feeling of being a victim and constructing some meaning from the experience. Second, scientific materialism is reductionist and therefore depends upon studying relationships between clearly defined elements, which are strictly controlled to minimize variation. The continuum of variation for sex is therefore, from a scientific perspective, a messy affair making well controlled studies of sex and sexuality only possible by focusing on the anchor points and excluding everything in between as confounding variation. It is no wonder that persons on the excluded portion of the continuum have been prone to being minimized, pathologized and criminalized. Fortunately, modern day society is not as tenacious about pathologizing and criminalizing personal expression as it has been in the past. This is not to suggest that it isn’t still a problem of significance.
Now, let’s look at the implications of taking the position of idealism.
Consider a TG individual who is an idealist and especially one who understands idealism through nondual philosophy4 rooted in some Eastern tradition or in one of the increasing number of Western expressions of nondualism. S/he does not view everything as due to blind chance. Such a person is considered to be an individuated manifestation of Consciousness. Such a consciousness is a vehicle through which Consciousness gains experience of its own potential and the unfolding of that potential. If one is a manifestation of Consciousness or of Universal Mind, then your experience is not random and one is certainly not a victim of circumstance. Usually, one’s personal condition is viewed as having its origins in a choice made by the meta-self 5 prior to individuated consciousness being expressed in material form. In short, there was an agreement to the current manifestation as a vehicle for the experience possible for that form. This is probably only one of many previous and different expressions and possibly of many more to come. Why this particular choice was made, in any specific case, lies within one’s consciousness that is outside of awareness. There are ways of accessing such material but that is beyond the scope of this essay. From this perspective one does not have to take pathologizing and criminalizing by society of one’s being as a judgment of one’s personal worth. This is not to minimize the social injustice that such judgment produces or its impacts. However, if one views oneself as a unique expression of Consciousness and takes one’s sense of personal worth from that understanding, then one has a more positive basis for one’s sense of self worth and a degree of insulation from the injustices implicit in society.
Finally, let us turn to an analysis of some possible outcomes for a TG individual. There may be outcomes not covered here, but one should be able to work them out from this illustration. Some of the following options will probably only be open to someone who subscribes to a nondual worldview or will certainly be facilitated by such a worldview. As the progression unfolds, a nondual worldview increases in importance.
First, consider an individual on the continuum in unresolved conflict. This conflict comes down to a perceived dualistic choice between the two anchor points (male/female or masculine/feminine). The conflict between the dichotomous anchor points for the continuum is driven in large part by the social narrative about the continuum. The person in conflict is strongly drawn toward the anchor point in conflict with anatomy, which is nonconforming to the social narrative. Such an individual is strongly imbued with the social narrative. The stronger the social pressures the greater the conflict. The social pressure can come from external sources policing the social narrative but will also involve one’s enculturation and internalization of the social narrative. It is probably from this type of conflict that what is often referred to as gender dysphoria arises. Clearly, minimizing susceptibility to external policing efforts will help. Equally if not more important is deconstructing the internalized policing established through enculturation. Psychotherapy, drawing on narrative psychology, can be helpful with the latter.
Second, consider an individual on the continuum who is only moderately drawn to the anchor point in conflict with anatomy. Such a person often will resolve to end the conflict by choosing one anchor point and suppressing the other in this dualistic dance. If the person is male bodied and the choice is to suppress the intrusive sense of femaleness, the conflict is repressed and one’s focus becomes on living through the anatomical sex. There is still potential for negative psychological effects from employing repression, but the immediate conflict has been resolved. The same analysis would hold if the person was female bodied and chose to suppress an intrusive sense of maleness.
Third, consider an individual on the continuum similar to the person in the previous analysis, except the person is strongly drawn to the anchor point in conflict with anatomy. In this case, the decision may be to suppress and modify the anatomical sex and give full expression to the intrusive sense of sexuality. This is what is often referred to a transsexualism. This is a choice that may reduce the conflict one feels between anatomical sex and an intrusive sense of sexuality, but it is fraught with many new potential conflicts. It may also entail a lifetime of pursuing adjustments trying to achieve the perfect approximation to one’s idealized self-image.
Fourth, consider an individual who is a bit more psychologically sophisticated and makes the choice not to suppress but to simply witness and thereby neutralize a choice. In the case of a female bodied person, she lives through her anatomical sex and becomes simply an unresponsive observer (witness) to the arising and subsiding of her intrusive sense of male sexuality. The converse analysis would apply to a male bodied person with an intrusive sense of female sexuality. This approach has the potential to minimize the conflict without the potential problems associated with repression. However, witnessing is a learned skill that makes this a choice only for someone aware of the skill and willing to devote the time and effort to establish it.
Fifth, consider a person who is living through a nondual narrative about his or her life. Such an individual would reject the dualistic choice posed by the anchor points of the continuum. The decision in this individual might be to unify the apparent dualistic choice presented by the continuum. The individual neither vacillates between the apparent choices, employs repression, embarks on bodily modification or sets out to utilize neutralization. In this individual the choice is to integrate the conflicting demands and give expression to a blend of both, which may be made explicit to varying degrees. This might be thought of as a non-binary life-style. Such an individual would also be largely free of or at least largely indifferent to the dualistic demands of social presentation in forms dictated by society.
Finally, there is one additional option available from the nondual perspective but one probably chosen by very few. This is to shift identification from the body/mind to fully identifying with pure awareness. Through identification with pure awareness, there is a merger of the self with the meta-self, to as great an extent that is possible, and still live in the world, transcending duality. In such a state the dualistic world of complementary pairs is transformed into a holistic understanding and perspective. A view from which the pairs creating the potential for experience are seen as mere mirror reflections within the whole. Pure awareness is characterized by neither maleness nor femaleness but rather the whole from which they are reflected into the material world.
1. For an excellent video presentation by a leading proponent of monistic idealism click here.
2. Consciousness with a capital “C” is used to indicate a reference to the unified and infinite field of Consciousness or Source of all that is. The use of consciousness with a lower case “C” is used to indicate an individuated contraction of consciousness within Consciousness.
4. Below are links to some sources of teachings on nondualism:
5. Meta-self refers to that which is beyond or behind the self. This is somewhat analogous to some people’s use of the terms soul and oversoul.
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.
To open, let’s distinguish between economic activity for expansion, economic activity for maintenance and economic activity for sustainability. Expansion is how the standard of living in a country is increased. In short, when economic activity exceeds what is required to maintain a baseline level for a population of a given size, the result is greater affluence per capita in the population. Think of affluence as that portion of income that can be devoted to discretionary spending beyond meeting truly basic needs. On the other hand, maintenance merely keeps up with population growth, or lack thereof, and maintains the status quo. Depending on where you live this could be well beyond or below basic needs. Sustainable economic growth would be economic activity that for a given population size and life style could be continued indefinitely. An economic model that could continue indefinitely would require a lifestyle that rests upon a sustainable draw on resources and waste generation that can be absorbed and processed by the planet.
Presently, a minority of the world population enjoys an affluent lifestyle that was generated by the expansion model and depends upon an unsustainable draw on resources and waste generation. Many such developed economies are having difficulty, for various reasons, with expansion and may be reluctantly trying to hold to a maintenance model by default. There are a number of impediments to economic activity based on expansion. These impediments open up an opportunity to consider the possibility of developing an alternative model, which should focus on sustainable economic activity. It may be possible for sustainable activity to also maintain some level of affluence, given a small enough population, or significant improvements in technology and its application.
Several factors currently depress expansion of economic activity, especially in the developed economies, which are responsible for a major portion of the world economy. In no particular order of importance, the first of these is debt. Almost all of the developed world’s economies are heavily in debt, both public and private. Heavy debt is also widespread in the developing world. In January, 2017, Reuters News reported that total global debt had reached 325% of global gross domestic product (GDP) and rose by 11 trillion dollars in the first nine months of 2016 alone. The report also indicated that approximately half was public (government) and half private debt. Few embrace the implications of this situation, but it seems obvious to me that a sound economy cannot be built upon a foundation of burgeoning growth in public and private debt. Generally, debt is most defensible when it is put to productive purposes. The underlying premise of capitalism is that capital is accumulated through saving surpluses and then lent to productive enterprises that will yield sufficient return to, at minimum, repay the debt plus a reasonable return on the loan. The developed economies have drifted so far from this view of debt that to call them capitalist economies is laughable.
The second factor is birth rates (see Figure below). Again, virtually all developed countries are at or below the replacement rate for their population, which is on average 2.1 children per adult female of reproductive age. This has two obvious consequences. The first consequence is that the size of the population in developing countries is either no longer expanding, is static or is declining. For example, according to data reported in Wikipedia, as of 2005, the fertility rate in Europe was down to 1.41, in North America down to 1.99, in Japan down to 1.5 and in China down to 1.6. When population is expanding in developed countries, it is almost always due to immigration. The mere shifting people around doesn’t, in itself, affect total world population to any significant degree. It does, however, increase the demand for resources as immigrants move to developed countries with the expectation of being able to improve their lifestyle, a goal that they often achieve. This could have an effect on total population because there is a close relationship between improvement in lifestyle and lower birth rates. Lifestyle, of course, includes more income but also includes other factors such as better health care and greater personal sovereignty, especially for women. The decline in fertility rates is a global phenomenon illustrated by a worldwide fertility rate of 5.02 in 1950 and a rate of of 2.65 in 2005. It is estimated that the worldwide rate will be down to 2.05 by 2050. This rate is slightly below the projected replacement rate of 2.1. Even so, large portions of Africa and the Middle East are projected to remain above their replacement rates.
The second consequence of the decline in birth rates is to increase the proportion of older people in the population. An examination of spending by age cohort indicates that spending begins to pick up for people in their 30s as a result of career progression and family formation. Peak spending occurs in people in their 40s and 50s. People moving into their 60s and beyond, as a group, make fewer purchases in the consumer economy than do younger people. Thus, as a population ages and becomes progressively older, on average, there is a reduction in demand for consumer goods. As the demand for consumer goods falls, this further suppresses the potential for expansion of the economy.
A third factor is the proportion of the working-age population that is employed. It is obviously difficult to be a consumer of any consequence if one has little if any discretionary income or perhaps no income at all. Governments are prone to manipulate economic statistics such as unemployment rates so this problem is a bit difficult to appraise. However, an independent estimate from Shadowstats for the U.S. put the true unemployment rate at approximately 23% in 2016. At the same time, U.S. government statistics suggest that unemployment in 2016 was 4.7%. This discrepancy is due in part to Shadowstats including discouraged and displaced workers in its estimate while the government only counts individuals actively seeking employment within the past four weeks. If you’re unemployed and haven’t sought employment in the past four weeks, you aren’t counted by the U.S. Bureau of Labor Statistics as unemployed. Whatever the true figure, it is clear that declines in economic activity will further increase unemployment.
To add fuel to this already bleak outlook, a recent estimate put the loss of jobs to automation, worldwide, at over one million per year, with acceleration likely going forward. This will have its biggest impact on older workers who are less able to retool for alternative employment. This is due to time constraints relative to remaining working life, existing financial demands and lack of resources to pursue such training. Many of those unemployed now and not counted because they have given up seeking employment probably belong in this group. Even for those older workers fortunate enough to retrain for alternate employment, they will be facing new careers at the entry level that seldom provides the income and benefits lost. This is not a solid basis for expanding economic activity.
A fourth consideration is resource limits. The World Population History site defines ecological footprint as the rate of consumption of natural resources and the generation of waste, together with the planet’s ability to replenish those resources and absorb the waste. Carrying capacity is an estimate of how large a population can be supported by the available resources and their replenishment, along with the capacity to reabsorb waste. The Population Institute estimates that the human species’ ecological footprint is currently between 140% and 150% of carrying capacity. Further, they estimate that before the population expansion stops and begins to decline, the total population will between 9.5 and 11 billion people (see Figure below) and will be at approximately 300% of carrying capacity. In short, to maintain the status quo now requires the resources and capacities of 1.5 planets and will soon require the resources and capacities of 3 planets. Obviously, this is not sustainable. Perhaps the load can be reduced by greater efficiency and new technologies, but if not we may be in a race. A race to see which line we cross first — an ecological or a population implosion. If the latter comes first then the former might be avoidable. If the former comes first the latter may be far greater than expected from a decline in fertility rates.
Fred Pearce, in his book The Coming Population Crash, offers a couple of interesting statistics. First, the figures he presents indicate that the ecological footprint of the average U.S. citizen is just shy of ten times that of the average Indian or African. He further compared the world’s wealthiest one billion people with the remaining people and found that the ecological footprint of the wealthiest is 32 times that of the remaining population. If you, as an individual, have an income of at least $12,500 (just above the U.S poverty criterion for an individual), you can count yourself among the top one billion. He offers the following illustration.
“A woman in rural Ethiopia can have ten children and her family will do less damage and consume fewer resources than the family of the average soccer mom in Minnesota, Manchester or Munich.”
In short, the suggestion was that a decrease in the number of affluent persons would do more to reduce the ecological footprint of the human species than to merely decrease the size of the overall population. Perhaps this will be accomplished independently of any policy initiatives or programs. A demographer recently pointed out that demographic trends, especially in the developed countries, foretell an impending world population implosion. He thinks this could begin as early as 2050 while others think 2100 is a more likely date for population declines to begin. Fortuitously, the leading edge of the predicted decline will be in the developed countries with the most affluent populations. Longer term, the trends will impact the overall world population. The critical question is whether or not this population decline and lessening of the demands on the environment will be large enough and occur soon enough to save the planet from ecological disaster.
Given all the factors potentially contracting economic activity, especially in the developed countries, one must consider whether the goal of expansive economic growth is truly a viable concept except perhaps temporarily for the most impoverished countries. Over the last decade there have been massive attempts by governments in developed countries to stimulate economic growth through lowering interest rates and by infusing money into their economies, which has been “borrowed” through various mechanism and thereby further increasing levels of government or public debt. The premise that lies behind these moves is that lower interest rates and more money available for lending will result in more borrowing and spending for consumption. The hypothesis is that this increase in spending using borrowed money will in turn stimulate economic activity. The simple fact is that private debt is already excessive. If this strategy yields any positive effect on discretionary spending, it is likely to be limited and of short duration. One technique that is invariably turned to under such circumstances is to lower credit standards to stimulate borrowing. This often has the desired effect short-term but makes likely further undermining of the economy through subsequent credit defaults.
It would appear that it is past time for the developed countries to wake up to the fact that expanding growth economies based on consumption simply can’t be sustained. Where resources should be focused is not on how to bring back expansive growth but rather on developing a new economic philosophy that is not consumption and growth-oriented. What is needed is an economic philosophy that is oriented toward a sustainable standard of living. Such a philosophy would, on average, result in a lower standard of living in developed countries and a higher standard of living in developing countries. This clearly will not come about under an economic model that emphasizes consumption and expansive growth. Whatever form such an economic philosophy might take, it will likely meet with massive resistance on many fronts. There are billions of people who aspire to an affluent life- style, many of whom will not be happy to hear that it is not possible. There are many hundreds of millions of people who enjoy affluent lifestyles who will not be happy to hear that it cannot be equitably justified nor environmentally sustained. In addition, there are huge vested interests in the business community, government and social institutions that will fight change to the bitter end.
At present, economic thinking holds that the goal should be to raise the standard of living in economically depressed countries to one approximating that in the developed countries. However, it seems highly unlikely that the resources exist to make this a viable goal. Even should it be accomplished, the demand on resources would, in all likelihood, result in an environmental collapse. Even if the environment proves more robust than believed, the current and anticipated future consumption of resources isn’t likely to be sustainable.
Presently, it is estimated that between 800 million and one billion people live lives in which hunger is a regular experience. In a recent article (March, 2017) in the New Scientist magazine, it was suggested that enough food is being produced now to meet the needs of those people short of sufficient food. All of the food necessary to feed the hungry is lost through waste, according to the author of the piece. However, the problem isn’t simply to stop wasting food, because there are coincidental factors such as infrastructure, distribution and payment for the food even if made available. It is estimated that to meet the growing needs moving into the middle to the end of the century will require an increase of 70% over current agricultural production levels.
One major problem area going forward is Africa. Africa presents a special problem for several reasons. The two most critical problems are robust population growth and failure of the green revolution, that has ended hunger in other parts of the world, to penetrate into Africa to any significant extent. However, it is time for green revolution 2.0. The first version of this revolution has relied upon intensive agriculture employing manufactured fertilizers, pesticides, new crop strains, massive amounts of water for irrigation and mechanization. All of the components comprising green revolution 1.0 pose problems that need to be addressed in version 2.0. According to the New Scientist piece mentioned above, one solution is to develop an intensive and precision-based approach to agriculture. This would include new types of food crops relying on things like algae and genetically modified crops that require less use of pesticides, fertilizers and water. Further, such crops should not require expansion of the amount of land under cultivation. Version 2.0 should also employ technology to provide precision amounts of pesticide, fertilizer and water only to the plants that need it and only in the amounts needed (see an example of precision agriculture). Finally, while 2.0 needs to be adopted throughout agriculture, it especially needs to be implemented in the areas where the need is greatest and by the people in need. To do this successfully will require overcoming political, cultural and attitudinal obstacles.
Another area that will surely become more problematic as we move deeper into this century, with growing population pressures, is farming animals for meat. This practice is a highly inefficient method of producing food. Animal farming uses more energy and water than growing crops like wheat or potatoes. Further, it puts significant amounts of the greenhouse gas methane into the atmosphere. The US DOE estimates that there is three times as much man-made methane as man made CO2 being released into the atmosphere. Sooner or later, efforts to reduce greenhouse gases will have to come to bear on methane and that means on animal farming. The worst offender is beef. Of popular meats probably the best environmental choice is poultry. If you want to make a personal contribution to reducing greenhouse gases, perhaps the best contribution you can make is to become a vegan, at least until cultured meat becomes viable.
We do not presently have a sustainable economy model, especially in the developed world. Keeping everything as it is now leads to projections of a doubling of the demands above equilibrium by the end of the century or earlier. We may somehow manage to meet the needs of a world population that is expected to expand, at least until mid-century, if not to the end of the century. However, it is unlikely that we will reduce resource consumption to a sustainable level, even if we manage to cut in half resource consumption through greater efficiency while demand doubles or even triples. Likewise, it seems unlikely that we will be able reduce pollution of the environment to a sustainable level given the needs and demands of an expanding population. Perhaps, abundant additional resources can be obtained and processed off-planet. That would reduce pollution and lessen the strain on this planet’s resources and still permit a high standard of living for everyone. A scientist and science fiction writer, Ben Bova, wrote a book, The High Road, outlining such a plan several decades ago, but it did not garner much interest. Critics think this approach is not truly viable at present and they may be correct. However, plans exist to begin exploiting asteroids for resources. If not, then there is always the hope of salvation by new planet-based technology.
Assuming that we manage to survive until world population goes into decline, the next big problem is to determine what would be the most realistic economic model that would permit sustainable economies. I am not an economist and won’t even hazard a guess as to what such a model might be (an alternative model). I’m just an observer commenting on things as I perceive them. However, I think the model would need to accomplish at least three things. First, it would need to adequately meet the material needs of everyone, which I would define in terms of providing a level of resources necessary for good health. Second, it would need to provide the opportunity for everyone to have a constructive role in society, which could include what has traditionally been viewed as work but would not be limited to such activities. Third, there would need to be enough opportunity for flexibility in lifestyle to provide for individual differences and freedom of choice without placing unsustainable demands on the environment. A model of this sort is probably not a realistic goal for a world population anywhere near its current size and expanding. Thus, the model would need to be implemented to coincide with the low point in the predicted population implosion. Some estimates put that low point at a worldwide population of approximately five billion, which would be about half the maximum of 10-11 billion projected for the end of the century. Some studies suggest that the upper limit on population, consistent with attaining sustainability, is about 7.5 billion. A goal would be to hold population, once down, to between 5 and 7 billion people. A population that stays within this range is probably the best hope for a sustainable economy and a healthy environment.
The second big problem is to get a large enough buy-in to such a model that it can be successfully implemented. On this point, I will hazard a guess that, when proposed, it is highly unlikely to be freely embraced by a majority, especially in the developed countries. In my view, for such a model to be freely embraced would require a significant shift in attitudes. For this to happen, I think there would have to be a change in the prevalent philosophy underlying the thinking of a significant percentage of the world population. The current philosophical underpinning of thinking for many people is materialism. While this has been a productive way of looking at the world for science and technology, it has a significant downside. Implicit in scientific materialism is the view that the universe and life within it came about accidentally and has no inherent meaning or purpose. At the level of the average individual, this leads to the bumper sticker philosophy of “The one who dies with the most toys wins.” In short, the average person, especially in developed countries, derives meaning and purpose from consumption and accumulation. As long as this is how many people find meaning and purpose in their life, there is no hope for acceptance of a model for a sustainable economy and healthy environment that ultimately depends more on cooperation rather than on competition.
If a sustainable model isn’t freely embraced, which doesn’t seem probable, then when circumstances reach a crisis level sufficient to make it clear to most people that there is no alternative, except the collapse of civilization and perhaps extinction, then an alternative model might be embraced. Such a crisis might be sufficient motivation, but species-suicide is not off the table. Leaving aside “crisis motivation” as the solution, what are the other options? I will answer this in terms of my own value system, which places a high value on individual sovereignty. One can use force, threat or intimidation, contrived incentives or persuasion to influence people’s behavior. Clearly, the first two options are coercive and inconsistent with the principle of individual sovereignty. Albeit more subtle, the third method is also coercive. The use of contrived incentives to influence a person’s choices is an effort to manipulate the person and therefore represents a soft form of coercion. The final method, persuasion, may be the only method that is consistent with individual sovereignty and is fully acceptable to me. However, this is an approach that takes long-term thinking and planning and cannot be implemented quickly.
The mostly likely approach that I think governments will take, if they act at all, will be coercion by “police” action broadly applied and possibly leading to what might become a military dictatorship. Such an approach, I think, would require coordinated action by most of the world’s governments. It seems to me this would be very difficult to bring to fruition. There would probably also be massive resistance, overt and covert, to a broadly coercive approach. Whatever your position is on “climate change,” it serves as an illustration of how an activity requiring restraint that has to be implemented worldwide can generate resistance on many fronts. Widespread resistance would probably undermine the imposition of a sustainable model. Further, the stronger that governments become, the more susceptible they are to intellectual, economic and political corruption. Even if a strong arm approach should be initially successful, I think it would be eventually doomed to failure.
Economist Steve Keen is optimistic about the final outcome, with a caveat, “Ultimately I believe we’ll work out a means to live sustainability on this planet and, in the very distant future, to live beyond it as well. But to do so, we have to understand our current situation properly. There is no chance to move towards a better future if we misunderstand the situation we are currently in.” See the Addendum at the end of the essay for a perspective on the current situation.
I am not at all optimistic that a workable solution can be found and implemented in a successful manner quickly enough to save the planet and save Western-style civilization. I am reminded of a comment by Terrance McKenna, a commentator on culture, who described technological civilization as a cultural temper tantrum. This brings us to the most basic question of all and one that many might avoid — does it really matter whether we save the planet and ourselves or not? The quick and thoughtless answers is yes. However, consider two diametrically opposed ontologies. One has already been alluded to above — scientific materialism, which sees reality as having an independent existence, external to ourselves. The reigning paradigm posits that the material universe came into existence as a random event. As luck would have it, it just happened entirely by chance, to be organized in such a way that it would unfold with the necessary conditions present for life to evolve. Finally, again by chance, the random interaction of elements in the universe combined in such a way as to yield living cells. These living cells evolved through mutation, adaptation and reproductive fitness into ever more complex biological structures until self-aware and intelligent life arose and eventually became us. The crowning achievement of chance.
Under the materialist scenario, I think humans are a species without purpose and therefore without meaning beyond the existential meaning that each of us can wring for ourselves from our brief existence. As individuals and as groups, we weave narrative stories that give our lives meaning but only within the context of the narrative. These narratives are, after all is said and done, just stories. We are a species in a habitat subject to extinction at any time by a cosmic roll of the dice. Without belaboring the point, I suggest that you consider recent examples of some past events that without much ramping up could, under today’s conditions, have a civilization-ending impact, if not extinguish the human species. As relatively recent examples, consider super volcanic explosions such as Krakatoa in 1883, coronal magnetic ejections from the sun like the Carrington event of 1859 or incoming space debris such as the Tunguska explosion of an asteroid over Siberia in 1908. If you’re unfamiliar with these, look them up and then consider their potential impact on modern technological society. A catastrophic result would be even more likely should the event be much larger like some that have occurred farther back in the past. Then there is always the possibility that we’ll follow one of our narratives into a blind alley and destroy ourselves. We have many options for self-destruction among which we can also count the effects of nuclear weapons, weaponized biology and environmental overload and collapse. Of course, even should we survive all rolls of the dice and suicidal behavior, science predicts that the universe will eventually end. The nature of its termination is not certain but it could expand until it exhausts itself, grows cold and dies with a whimper, or it might contract, implode and die with a bang.
The second ontology and counterpoint to scientific materialism is what I have written about as panentheism and others as monistic idealism. One contemporary proponent of this world view is Bernardo Kastrup, whose several books (amazon.com) and papers (academia.edu) I recommend to you. He has a short video summarizing monistic idealism (see links page). If one looks at the the two ontologies as pyramids, they look very similar but hold radically different implications. Before describing the pyramids, recognize that all ontologies make assumptions. If there is only one base assumption, it is termed an ontological primitive. Such a base assumption is necessary because you can’t go on indefinitely explaining one thing in terms of another (e.g, where does X come from?, from X1, where does X1 come from?, from X2, where does X2 come from?, from X3 and so on ad infinitum). The “buck” has to stop somewhere and that is at the ontological primitive or base assumption. The materialist pyramid begins at the base with the assumption of space/time, which reminds me of Einstein’s remark, “Time and space are modes by which we think and not conditions in which we live.” Moving up the pyramid toward the apex, we come to energy & matter, then atoms & molecules, then chemistry, then biology and finally mind. The pyramid for idealism is almost identical except that it begins at the base with the assumption of awareness or consciousness and then moving toward the apex comes space/time and so on. Everything moving up the pyramid is derivative of the base assumption nx times removed.
Briefly, the big shift with this change in base assumptions is that now instead of thinking of reality as something “out there” it is something “in here.” That is, what you take to be an external reality actually is a manifestation in consciousness, and you likewise are a manifestation in consciousness. By way of analogy, think of reality under idealism like a virtual reality, computer game. If you don’t have any experience with these games, it may not be a good analogy for you. If you want to explore this analogy further, one source you might look into is the book My Big T.O.E. (theory of everything) by Tom Campbell. An analogy that has been used for millennia is that of a dream with which you probably do have some experience. However, whether you are in a dream or a virtual reality game, everything would seem real to you. The game runs under a set of rules and if the rules won’t allow you to walk through walls, you will be deflected by a wall should you walk into one. It would seem like a “real” wall but it is actually just an illusion created in a “computing” space by a computer. Essentially, the same applies to a dream, except it is being created in your consciousness by mind. In fact, some have suggested that one function of dreaming is to remind us that consciousness can generate “realities” and thereby serves as a hint for recognition of the actual nature of our perceived reality.
Under the idealism scenario, there is meaning and purpose, which for brevity’s sake I’ll just say is Awareness’ way of generating experience for itself and the opportunity to evolve. Put another way, we and our world are illusions within a field of intelligent and creative Awareness or Consciousness exploring itself. Thus, the illusion, like a virtual reality game, once set in motion plays itself out according to the defining ruleset governing it. Should, for example, the evolution of the universe, under the rule set, happen to cross our orbital path with a large asteroid or we engage in a nuclear war and life on this planet is extinguished or even if the entire planet is destroyed, it doesn’t really matter in any fundamental sense because Awareness or Consciousness goes on and you are a thread within it. It is like failing the fifth grade — embarrassing but not fatal. There will be a new game or dream on a new planet, perhaps even in a different universe.
“The standard run represents a business-as-usual situation where parameters reflecting physical, economic, and social relationships were maintained in the World3 model at values consistent with the period 1900–1970. The LtG standard run scenario (and nearly all other scenarios) shows continuing growth in the economic system throughout the 20th century and into the early decades of the 21st. However, the simulations suggest signs of increasing environmental pressure at the start of the 21st century (e.g., resources diminishing, pollution increasing expo-
nentially, growth slowing in food, services, and material wealth per capita). The simulation of this scenario results in ‘‘overshoot and collapse’’ of the global system about mid-way through the 21st century due to a combination of diminishing resources and increasing ecological damage due to pollution.
“The comprehensive technology approach attempts to solve sustainability issues with a broad range of purely technological solutions. This scenario incorporates levels of resources that are effectively unlimited, 75% of materials are recycled, pollution generation is reduced to 25% of its 1970 value, agricultural land yields are doubled, and birth control is available world-wide. These efforts delay the collapse of the global system to the latter part of the 21st century, when the growth in economic activity has outstripped the gains in efficiency and pollution control.
For the stabilized world scenario, both technological solutions and deliberate social policies are implemented to achieve equilibrium states for key factors including population, material wealth, food, and services per capita. Examples of actions
implemented in the World3 model include: perfect birth control and desired family size of two children; preference for consumption of services and health facilities and less toward material goods; pollution control technology; maintenance of agricultural land through diversion of capital from industrial use; and increased lifetime of industrial capital.”
Turner, G. M. (2008). “A comparison of The Limits to Growth with 30 years of reality.” Global Environmental Change 18(3): 397-411.
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).
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.
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.
This is an account based on one aspect of my life. The theme employed encompasses those events that are religious or spiritual in nature.
My earliest recollection of religion was during the time when my father was overseas in the U.S. Army and my mother and I were living with her parents in Nashville, Tennessee. My grandparents, my mother and I attended a local Baptist church that was within walking distance of my grandparents’ home. I recall standing on the bench beside my mother so that I could see over the heads of those seated in front of us. What I most remember from that church experience was hymn singing. My maternal grandfather (Papa Spann), according to his eulogy*, was an active supporter of the local negro (black) church and helped raise funds to support the church. Probably not unrelated to this support was his practice of reverse integrating the city buses when he rode them. Most trips were by city bus and whenever I went with him on a bus trip we always sat in the back with the black passengers.
I also have early recollections of being admonished to avoid swearing and using the “Lord’s name in vain” at the risk of being struck by lightning. I don’t recall specifically who did this admonishing but the most likely sources were my paternal grandmother and aunt who both lived in the same general area. I should for the sake of accuracy point out that none of my paternal relatives are actually biologically related to me. My father was abandoned as a very young child and was reared by the Smith family whose members I had a familial relationship with all of my life. After my father’s return, we lived on campus, in married student housing, at Vanderbilt University. I am told that my father did a double undergraduate major in English and chemistry and then went on to do a masters degree in English, all of which was done in 39 months.
As my father was completing school, we moved into a house that was owned by the Smiths and my father taught high school English for one year. During this time I recall running in an empty field not far from the house and taking a fall. I remember “taking the Lord’s name in vain” in the course of this event. With some anxiety I awaited the promised lightening strike, which of course never came. After several minutes without retribution and being an experimentalist even at that young age I repeatedly challenged the heavens to do their best. Nothing. I walked out of that field a confirmed doubter in the “wraith of God.”
Following my completion of the second grade my father took a position teaching English at Meridian Junior College and we moved to Mississippi. My father, in my recollection up to this point, had not attended church, nor had my mother since leaving her parents home. Once we settled in Meridian, my mother took up religion again and with me in tow she began attending a nearby Baptist church. My father did not attend nor did my only sibling at the time who was too young. During my attendance, I “joined” the church and was baptized.
In the summer, I would ride either the train or bus from Meridian to Nashville and spend a few weeks with my paternal grandmother and grandfather. I saw little of the latter since he worked as a night watchman and slept in the daytime. Mama Smith belonged to the Church of the Nazarene and she frequently took me with her on Sunday. Papa Smith never attended church as far as I can recall. The most vivid recollection I have about this church was the singing which was accompanied by a lot of movement and activity.
Mama Smith often told me that movies were the work of the devil but had apparently struck a compromise with him. She gave me admission fare to the nearby local movie theater on Saturdays so that I could go and watch the serial and double feature (usually westerns). She also purchased a TV to give me an additional reason to come and visit her since we did not have a TV at home and the only station in the state of Mississippi at that time was located some distance from us in the capitol of Jackson. We would not have a TV until after we moved to Madison, TN.
After a few years at Meridian Junior College, my father decided that there was no future in teaching English. We moved back to Nashville and lived for a few months with Mama and Papa Smith, until my father acquired a house in Madison, Tennessee. My father enrolled in a graduate program at Vanderbilt in audio-speech pathology and took a full-time, night job as a chemist with Avco Manufacturing Corporation.
After getting settled in Madison, my mother found a local church she liked and began trying to drag me along with her. I balked. First, I was now old enough and big enough that I could successfully assert myself with her. In particular, I recall an incident where she was trying to get me to put on some dress slacks and a white shirt to wear to church and I said I would only go if I could wear my jeans. I knew that this was entirely unacceptable to her. An extended argument ensued about proper attire to wear to church. My position was that if God cared what I wore to church I didn’t have any use for him. She refused to let me wear jeans and I did not attend church with her while we lived in Madison.
After my father completed his graduate program, he accepted a position as head of the Fairhaven School for retarded children in Atlanta and we moved to Decatur, Georgia. My mother went back on her “crusade” and wanted to “turn a new leaf” now that my father was no longer occupied all the time with school and work. She wanted the entire family to attend a local Baptist church. My father relented and agreed that we would all go and continue going until the first time they showed up at the house soliciting money. I went since my father had agreed that we would all attend. It was only one week before a representative of the church’s building fund committee showed up at the door. Thereafter, only my mother and siblings attended. Sometime after we moved to Decatur I became acquainted with the word atheist and decided it fit with my outlook. Thereafter, I described myself as an atheist.
Just after I began my senior year in high school, I was out with a group of friends one Sunday driving around the metro Atlanta area. One of the guys in the car kept saying, “We’re going to have a wreck. Take me home.” There was nothing about how we were driving that would cause him any alarm and he was hardly the type that got alarmed about much anyway. He definitely had never in our experience been known to voice premonitions. Of course, we all scoffed at his declaration and ignored him. He continued to request to be taken home. Eventually, we did drop him off and a couple of others as well. Finally, there was just the driver and I left in the car and we headed for my house. It had begun to rain and had gotten dark. We came around a curve and entered a long straight stretch of highway that was close to the turn off for my house. A car was coming toward us and another car was in the process of passing it. The car that was passing spun out and ran the other car off the road. The car began spinning round and round and drifting from one side of the road to the other. It finally went off the road on our side and then came back on the road just in time to hit us head on while it was broadside in the road forming a letter T with the two vehicles.
I went partially through the windshield and back into the car. When everything came to a stop I sat there briefly and then asked the driver how he was. He had hit the steering wheel with his face and made a total mess of his mouth. He managed to get out of the car and come around and help me get the door open on the passenger side so I could get out. We were just standing there in the rain trying take in what had happened when the guy that had been run off the road appeared. He looked at me and said something to the effect that I was bleeding to death. He grabbed me by the arm and rushed me to his car and we took off down the highway. I had felt wetness on my face but thought it was water from the rain. As we drove down the highway I became aware of a gritty feeling in my eyes and realized it was probably glass from the windshield. I recall trying to keep my eyes very still so as not to do any more damage than had already been done.
We soon arrived at the emergency room in a university hospital where I went into shock. While I was lying on the table violently shaking, I overheard two physicians talking. They were basically saying that I had lost a lot of blood and needed a transfusion of whole blood and that they didn’t have enough of the right type. I later learned that a student from the theology school on campus who had my somewhat rare (5%) blood type responded to a call and came in to donate some additional blood. I remember seriously praying for the first time in my life while lying on that table. There is some truth to the old saying that there are no atheists in foxholes. I was looking for help from any quarter that might be available. In this prayer I proposed a deal. Let me live and I would acquiesce to serving in the military. This was in the days of military conscription and the draft rubbed my libertarian sensibilities the wrong way but it was about all I could think of to put on the table, so to speak.
I spent several hours in surgery having glass picked out of my face and initial repair work done that resulted in about 350 stitches in my face. I spent nearly a week in the hospital with my face completely covered by bandages, including my eyes. When I asked about my eye sight I kept getting evasive answers. It was a great relief when the bandages were removed and I found that I still had my eyesight though I was missing an eyelid and couldn’t close that eye. Needless to say, my face was a mess and once my injuries had healed I began a series of plastic surgery procedures to reconfigure my face.
About a year after the accident, I was sitting looking at the contrast provided by two photos. One was my senior picture for the school annual that had been taken a couple of weeks prior to the accident and the other was a “before” picture taken in the plastic surgeon’s office before he began the operations on my face. Spontaneously, a strong wave of emotion swept through me. I had the distinct feeling that the person pictured from before the accident no longer existed. At first, I interpreted the feelings that I was experiencing as sadness but this gave way to something akin of a sense of an exuberant Aha! I realized that a transformation was taking place. The “self” in the school picture was free of all personal history that had defined that self-hood. At the time this was simply an intuitive sense but today I would say that what I realized was the fictive nature of the self (see sub-section on The self). Our sense of who we are, our ego, is an act of creative self-expression. Unfortunately, we tend to view this creation as “writ in stone” and surrender ourselves to the dictates of this fiction as if we are its puppets. This realization set me free of the past and what had been constructed from it. This sense of freedom was liberating and marked the beginning of a redefinition of myself and one that had a degree of fluidity inherent in it. This was what today I would call a noetic* experience.
*The word noetic refers to “inner understanding,” a kind of intuitive consciousness—direct and immediate access to knowledge beyond what’s obtainable to our normal senses.
One result of this noetic experience was a question that began to creep into my thoughts. That question was simply if “ego” or “self” is a fiction, created from the way we pick from among our memories of our experiences and then spin them into a narrative, who is making these choices and creating the interpretation of them? This led me to an interest in psychology and philosophy and especially religious philosophies from India, China and Japan. In the course of searching out such books in local bookstores I ran across a biography titled There is a River. This was a biography by Thomas Sugrue of the psychic Edgar Cayce. In this biography there was a section based on Cayce readings about reincarnation and the eternal nature of the soul or consciousness that cyclically inhabited our physical bodies. This resonated strongly with me and seemed to be pointing toward an answer to my question. Also, about this time I had a friend who kept trying to get me to read the Christian Bible. Given that I had begun a trip “down the rabbit hole,” I agreed to take a look and let him know what I thought.
About this time, I was in the process of moving to Knoxville, Tennessee to live with my family and take my father up on his offer to put me through college. Prior to this I had been attending night school taking what today would be called “developmental courses” to compensate for some of the many deficits I had from high school. Before I could make the arrangements to move to Knoxville, I was called up for a draft physical where I was told to expect induction into the Army within 90 days. I was determined to go to college and looked for a way to get around the potential draft call.
I was employed in a Georgia DOT lab on the Georgia Tech campus and one day at lunch time walked over to the Naval ROTC and Naval Reserve building on campus. I was informed that if I joined the USNR that I could get a deferment from active duty until I completed college and would have a two year active duty obligation, which was no longer than I would have to spend in the U.S. Army, if I were drafted. I decided to join the USNR. The USNR application form had a box in which one was asked to write in their religion. I entered “None” and was told this was unacceptable. I said this was the truth and that I wasn’t going to lie just to satisfy the Navy. The recruiter and I were at logger heads until I mentioned that my mother was a Baptist. He said, “fine put that in the blank.” Thus, I met the requirement by writing, “my mother is a Baptist.”
That summer I went to Great Lakes naval training center for “boot camp” and then returned to Atlanta, settled my affairs and moved to Knoxville in August. While waiting to hear about my application for admission to the University of Tennessee and for school to start, I went to the Knoxville library to look for some reading material. There I ran across a book by Frank Barron about his research on creativity. It was in his book that I first encountered a discussion of religious agnosticism. This discussion was in the context of his finding that the psychological profiles of “true believers” and atheist were almost identical. Barron pointed out that at root both were making an assertion for which they could offer no empirical proof. On the other hand, agnostics simply take the position that they don’t know if such an entity as God exists or not and are content to wait for some evidence that bears on the question. I decided that this was closer to how I saw my own position than atheism and I began describing myself as an agnostic.
After a year or so at UT, I recalled my promise to my friend and decided to take a look at the bible. The first thing that I decided was that the Old Testament was not Christian but Jewish. Further, the New Testament superseded the Old Testament in any event. That bit of logic dispensed with a lot of material. Next, I asked myself what was important in the New Testament. The answer for me was only those portions that purported to convey directly the teachings of Jesus upon which Christianity was supposed to have been built. I had now narrowed the task down to the four gospels. I looked those over and decided on Matthew for two reasons. First, at the time there was some opinion that it was the oldest. Second, it seemed to offer a fairly coherent account. Thus, I put my emphasis on Matthew and then wrote a didactic play titled, A Dialogue with Jesus.
During the period that I was reading Matthew and writing on this play, I was also giving a lot of thought to the morality of the Vietnam war that was hotly in progress. I had just missed getting embroiled in this conflict, which may have been another intuitive event. When I was looking at alternatives to being drafted, I had almost enlisted in the U.S. Army’s warrant officer program to be trained as a helicopter pilot. At the last minute, I backed out determined to find a way to go on to college, which I did through the USNR program. After completing the play, I sent a copy to my friend and told him that this was what I took from the bible. He took the play to his Baptist minister who after reading it told him that it could only have been written by an atheist.
During my junior year at UT, Shirley and I decided to get married. We wanted to plan our own ceremony and did not want it to be religious in nature. On the other hand, we didn’t want to have a civil ceremony over which we would have little control. My now lifelong friend and philosophy instructor at UT suggested that we get married in his church, which was the Unitarian Church on Kingston Pike in Knoxville. He spoke with his minister who agreed to perform the ceremony and to let us design it. Thus, we had a small private “church” wedding.
During my time at UT, I had read a lot of the Edgar Cayce material and had become quite interested in it and the implications it held about spiritual matters. I learned that there was an organization called the Association for Research and Enlightenment (A.R.E.) in Virginia Beach, Virginia. that was dedicated to preserving and distributing the materials delivered through Cayce. I wrote to the A.R.E. and said that I anticipated being in the Virginia Beach area in the near future and wanted to know if their archive of materials was open to the public. Why I felt I would soon be in the area I couldn’t say. I just felt that I would and strongly enough to contact them about possibly getting access to their archives.
After graduating from UT, Shirley and I moved to Decatur, GA and lived with a friend and his wife for a short period until Shirley could find a job. I was waiting on orders that would begin my active duty in the USN. Writing the Dialogue had if nothing else helped me clarify my thinking about the Vietnam war, which was simply that there was no justification for it either ethically or legally. While waiting on my orders, I spent a lot of time struggling with my commitment to serve in the USN. In a way, I felt bound to my commitment both by the prayer mentioned earlier and by the fact that I had voluntarily joined the USNR albeit in the face of what qualified as coercion. But, I had made something of a pact with the Navy. They would keep me from being drafted, allow me to attend college now and in return I would owe them no more of my time than being drafted would have taken.
After struggling with this dilemma for a month or so, what appeared to be a workable solution came to me. I drafted a letter to the Commandant of the Sixth Naval District to which my USNR unit belonged. In that letter, I said that I had resolved that ethically I could not allow someone else to determine when I would or would not engage in an act of violence. Thus, I planned to honor my commitment to serve in the USN but reserved to myself the right to decide whether or not to engage in aggressive behavior. In short, I would not blindly follow an order to commit violence. Further, I would accept no pay from the Navy while on active duty and thereby I viewed my service as wholly voluntary and in no way subordinate to their intentions because I was not accepting pay to serve.
I received a reply that offered me the opportunity to apply for a conscientious objectors discharge. I wrote them back and rejected the offer on the grounds that I was not a C.O. because I could conceive of circumstance in which I might engage in aggressive behavior but only I could make that determination. Shortly thereafter I received orders to report to the naval base in Charleston, South Carolina for processing.
The first thing that happened in Charleston was an attempt to transfer me from the USN to the Marine Corp. I fought this transfer largely through the office of Senator Al Gore, Sr. of Tennessee. After that effort was foiled, I went through a number of “pay days” and refused to accept the checks. This apparently created some disruption of the financial operations because the disbursing office became very insistent that I had to clear the checks out of their accounts. Eventually, I took the checks, put them in an envelope with a letter and sent them to Senator Gore. In that letter, I told him basically what was taking place and that the checks represented money that belonged to the taxpaying citizens of the U.S. Further, since he was a representative of those citizens I suggested that he should distribute the money in any way that he saw fit.
Once I accepted the checks, I received orders to report to the USS Franklin D. Roosevelt an aircraft carrier in dry dock in Portsmouth, VA. Interestingly, Portsmouth is not very many miles from Virginia Beach where the A.R.E. is located and this assignment put me right where earlier I had told the A.R.E. I expected to be; i.e. in the Virginia Beach area. Upon arriving on board, I was asked to report to a conference room where I met with several officers. They told me that they had been informed by the Department of the Navy that I did not have to accept my pay checks and that if I had any further issues that I should talk with them before getting Senator Gore’s office involved. They then assigned me to work in the chaplains office on board the ship.
I was soon designated the office manager for the chaplains of which there were two. One was a Protestant minister and the other a Catholic priest. This office consisted of the two chaplains and four enlisted personnel. The office performed or coordinated all religious services on board, ran the ship’s library, maintained the crew’s lounge and handled all personnel matters of a personal nature such as deaths in the family and similar emergencies. The Protestant minister was only on board a few months before being transferred but during that time he recommended me for Annapolis, which recommendation I declined and asked that it be removed from my personnel file. I became friends with the Catholic priest and spent a good bit of time off the ship at his apartment. The replacement for the Protestant minister was a Southern Baptist and the youngest captain in the history of the USN Chaplains Corp. I let him read my play, Dialogue with Jesus, after he’d been on board a little while. After reading it, he declared that he was the only chaplain in the U.S. Navy whose office was run by an atheist.
In my role as Chaplain’s Yeoman, I learned to set-up and assist with Catholic mass. I also was involved in working with the Jewish personnel, the Mormon personnel and the Black Muslim personnel on board. I assisted them in scheduling their services and finding locations for their services when necessary. I also helped with obtaining any supplies that were needed. In fact, we maintained a locker of supplies specifically provided by the Navy for Jewish religious observances and services. In the course of carrying out these duties, I became familiar with the diversity of religious practice on board the ship.
After being separated from the U.S. Navy at the end of my two years, I returned to Decatur, GA. During the initial months back in Decatur, I did not do much of anything but relax. We lived in an apartment next to an old cemetery. One day I sat quietly, for an extended period of time, just gazing out the window at the cemetery, which because of all of the trees and landscaping was pleasant to the eye. I suppose one might say I was in a meditative or contemplative state. Suddenly, I found myself in what I can only describe as a profound state of awareness as to the Unity of Consciousness. It was as if, to borrow a concept from the TV program Star Trek, I had a Vulcan mind meld with a universal state of consciousness. The only other description of a similar experience I’ve come across in The Biology of Transcendence (p. 11 ). This is the second experience in my life that I would now describe as noetic in nature.
About a year or so later, I was walking in the yard of a small apartment complex where we lived and that was owned by my brother-in-law. It was a cold winter day and no one was outside so it was quiet and I was very much alone. As I walked about immersed in the solitude, I was suddenly seized by an intuitive realization. What I came to know in that moment was that reality as we know it is a social construct. Just as several years earlier I had realized that the ego or self is a fictional narrative that we spin for ourselves so too is social reality. In short, these were parallel intuitions but one was on a personal level and the other was on a societal level. This I would classify as my third noetic experience. While the previous two experiences had eluded any attempt to capture them with language, I made a passable effort to do so with this third experience through a poem. The poem is titled “Outlaw” and can be found on my web site.
The cumulative effect of the three noetic experiences described above was that I achieved a private, intuitive and direct understanding that there is a spiritual dimension to life that is superordinate to materialism. An understanding that encompasses a phenomenological* understanding of both personal and social reality.
*Phenomenological understanding is based on the premise that reality consists of objects and events as they are perceived or understood in human consciousness and not of anything independent of human consciousness.
I subsequently did a good bit of reading looking for material that I found compatible with my understanding. Two sources that I read during this time that resonated with me were the writings of the American mystic Franklin Merrell-Wolff and the Seth channeling by Jane Roberts. During this same period, a friend told me about a woman he’d met through his brother who did psychic readings. The friend, a university professor, was pretty impressed with this woman’s abilities. He offered to see if the psychic could do a reading on me without my being present since she was a considerable distance away. She agreed and I too found her impressive for among other things she told me some personal things that no one other than myself was aware of and would have been extraordinarily unlikely guesses. Between the earlier premonition about the auto accident, my own intuitive sense that I would be located close to Virginia Beach and this woman’s readings, I was convinced that there were information flows taking place in the universe that could not be accounted for by current scientific theories about what was possible.
My next experience with religion was to become a minister in the Universal Life Church, which was entered with the idea of using institutional religion as a vehicle for tax purposes. While this did not work out as a “tax dodge” for reasons I won’t go into here, it did require that a “church” be formed and services conducted. Thus, I prepared a set of founding principles for a religion that I called Trinitarianism, not realizing at the time that there was already a religion using the name Trinitarian that had been around for 800 years or so. The principles for my version of Trinitarianism can be found on my web site. The Trinitarian congregation was small and met monthly in my home’s large family room in which I performed one marriage.
For a number of years following this time, I was too involved with my family and career to be actively involved in spiritual matters other than a little reading here and there when the opportunity presented itself. Upon retiring from my university position, I began to devote more time to thinking about spiritual matters. One effect of this was to, for the first time in my life, voluntarily associate myself with a church. My wife and I joined a small lay led Unitarian, Universalist Fellowship. This was probably influenced in part by having been married in such a church and in part because I didn’t really consider it a religion; i.e., no theology and no dogma. After serving in several administrative capacities in this church, it became clear to me that this was not a spiritual community but merely a social organization and a quite contentious one at that. Further, the funding practices of the UUA appeared designed to exploit small congregations to the benefit of large congregations. Finally, I was not entirely comfortable with the idea of being a member of an organization that called itself a religion. Thus, we left this church and are not now affiliated with any religious organization. However, my interest in spiritual matters remains and I continue to pursue that interest in whatever suitable ways that presents themselves, including opportunities through religious organizations.
Note: The above is a personal narrative constructed from events in my life. I could choose different events or make alternative interpretations of them and create a different narrative. In large part, we define who we are and this personal narrative is a self-definition of at least one thread that weaves through the recollection and interpretation of events in my life. I cannot say that it is a true narrative in some absolute sense, but it is meaningful to me.
Noted science writer Sharon Begley reported how His Holiness the Dalai Lama, the highest-ranking lama in Tibetan Buddhism and winner of the Nobel Peace Prize, watched a brain operation while on a visit to an American medical school. He recalled scientists explaining with great conviction that consciousness is nothing more than a manifestation of brain activity. When the brain stops functioning, from injury or death, our mind vanishes—period, end of story.
But Begley reports, the Dalai Lama had always been bothered by the seeming certainty of this kind of “explaining away” of consciousness. Even if you accept the theory that our minds are what our brains do, that our emotions and thoughts are expressions of brain activity, isn’t there more? Isn’t some kind of two-way causation possible?
Could it be, as common sense seems to tell us, that mind might have an active reality of its own rather than just being a by-product of brain activity? His Holiness voiced this question to the chief surgeon.
Begley reports that the brain surgeon hardly paused before authoritatively answering no—period. What we call consciousness or mind is nothing but a product of the physical operation of the brain. The Dalai Lama is a very polite person, and he let the matter drop. He was used to hearing such absolute statements from people who consider themselves scientists.
But, as Begley quotes from the Dalai Lama’s 2005 book, The Universe in a Single Atom, “I thought then and still think that there is yet no scientific basis for such a categorical claim…The view that all mental processes are necessarily physical processes is a metaphysical assumption, not a scientific fact”
On Seeking the Spiritual as a Scientist
“Seeking” is a word commonly associated with spiritual pursuits, but “science” and “scientist” are usually associated with a materialistic view of the universe in which there’s nothing real to the “spiritual,” so how could a scientist seek the spiritual? Wouldn’t such seeking lead to intellectual and emotional conflicts that could be confusing and invalidating, as well as a waste of time?
Indeed, that’s how it is for a lot of people today. Something in them seeks, often desperately, something “spiritual” to make their lives authentic and worthwhile, yet no intelligent person can disregard modern science and its understandings without mentally harming themselves in various ways. But modern science, which has given us so much materially, tells “spiritual seekers” that they’re, at best, soft headed folks unwilling to be completely scientific and, at worst, superstitious fools, perhaps having a serious psychopathology that drives them to seek the “spiritual.”
It was probably simpler in the old days: you believed or disbelieved the one religion given you in your village, and that was it. There wasn’t much in the way of competing views. Now we have so much information! Tart says, here I am, for example, a constantly fluctuating mixture of scientist; father; husband; psychologist; parapsychologist; teacher; writer; carpenter; bulldozer operator; liberal; conservative; skeptic; and serious off-and-on student of Buddhism, Christianity, Sufism, Yoga, the Fourth Way, and Aikido, believing we have the potential of gods, believing we’re usually practically mindless robots, and so on. That’s a lot of information and roles to balance! And besides offering ideas, many of these spiritual paths say it’s not enough to just think about and believe or disbelieve their ideas—you can and should live your life so that you can have direct personal experience of them.
On Spirituality and Religion
There is an important distinction to make about science and spirituality, not about science and religion. Although they can’t be totally separated in reality since the distinction oversimplifies a complex human situation. Tart and many other writers use the term spirituality to refer to life-changing, primary experiences that happen to individuals, while religion refers to social organizations and beliefs that develop and become relatively fixed and institutionalized. Such organizations and belief systems are usually initiated by spiritual experiences of the religion’s founder, and these organizations and belief systems incorporate and develop (with more or less fidelity) those basic experiences into ongoing social structures, relationships, beliefs, needs, and customs.
Tart’s focus then is on the degree to which you can be scientifically oriented and yet seek and value personal spiritual experience and growth without the doubt and conflict generated by regarding yourself as “irrational,” “unscientific,” or “crazy.” Because there are many psychological and social factors that enter in, once spirituality becomes religion, the distinction isn’t quite as clear-cut as we might like it to be. We humans are social creatures, and this can affect, to some degree, the very spiritual experiences we have in the first place, as well as our ongoing interpretation and understanding of them afterward. Most of us need some ongoing social support in our spiritual lives, so I doubt we’ll ever have a “pure” spirituality unaffected by religion. It must also be the case that even religions that have changed considerably from the spiritual experiences that underlie them must still satisfy at least some people’s spiritual longings if the religions are to survive.
That’s the rational part of the distinction between spirituality and religion. Now, let’s move on to the more difficult emotional level. For Tart, the word “religion” connotes the particular church he was raised in (Lutheran), its doctrines, and the effects on his personality or self that he can now recognize from a wiser (he hopes), adult perspective. On the one hand, there were many good effects: a concern for the welfare of others; a basic belief in some kind of wise, loving, and caring intelligence in the universe; and numerous instances of experiencing kindness and care from adults in the church that helped shape him.
Tart also thinks a lot of his neurotic shortcomings stem from or were reinforced by church doctrines, such as feelings of being inherently sinful, a nagging feeling that no matter how good he is it’ll never be enough, and a pervasive shame about his body and sexuality that has taken many years to largely overcome. In many ways, he thinks he was forcibly brainwashed in being taught his religion when he was too young to really understand and make choices. So “religion,” for him, is a complicated category with conscious, semiconscious, and undoubtedly unconscious strong feelings, positive and negative, that can create conflicts and tension. Perhaps, you recognize yourself in this description!
“Spirituality” Tart says has been a matter of a relatively conscious choice on his part as an adult, and the aspects of it he’s chosen to make central in his life have given him goals and guidance that have added much meaning and satisfaction.
So the rational distinction between spirituality and religion — primary, life-changing experiences of the spiritual versus institutionalized, socialized doctrines and practices — is important to make. But lurking in the background are all these emotional elements, tending to make spirituality a “good” word and religion a “bad” word for many of us. At bodily and emotional levels, Tart says when I hear “religion,” I tend to get a little tense and defensive, and when I hear “spirituality,” I relax and open up. To the degree that I recognize these complexities and work on healing the emotional angles, I can be more rational and effective in what I write about and do.
Tart doesn’t generalize further, because there are so many varieties of religion, and aside from their formal beliefs and structures, there are enormous variations in the way different individuals absorb and react to particular religions. By the time some of us reach adulthood, our childhood religions are a useful, and perhaps the best, vehicle for promoting and integrating our individual spiritual experiences, which in turn would further enliven our religions. For others of us, our childhood religions are the enemy of our spiritual growth. How it is for you is a matter for you to discover and work with.
The End of Materialism
The balance of Tart’s book provides an overview of the foundations for and the status of research in each of several different research areas of psi (shorthand for the phenomena studied by parapsychologists). In each area Tart offers his opinion, as an experimental psychologist, on how convincing the evidence is for each phenomenon. Based on the evidence, he divides psi phenomena into two groups. Group One contains what he calls the “big five” and includes telepathy, clairvoyance, precognition, psychokinesis and psychic healing. Tart concludes that each of these phenomena is supported by hundreds of rigorous scientific experiments. Group Two contains post-cognition, out-of-body experiences, near death experiences, after death communication and reincarnation. These phenomena Tart concludes don’t have the level of support found for phenomena in Group One. However, he thinks the amount of evidence is such that they can’t be dismissed out-of-hand and warrant continued investigation.
In an earlier review of the evidence for psi done by Dean Radin in his 1995 book, The Conscious Universe, Radin came to a similar conclusion. Radin indicates that the evidence spans 130 years of experiments, involves hundreds of experimenters, thousands of experiments and hundreds of replications. Radin goes into considerably more detail about the types of experimental evidence, including the methodologies used and the types of data analyses applied. One cannot read Radin’s book with an open mind and not be convinced that the body of experimental evidence for psi phenomena clearly indicates that something worthy of serious consideration is going on. You can see the evidence for yourself by clicking here.
Least you dismiss Tart and Radin as mere advocates for their personal views, let me offer you a quote from Carl Sagan who examined a lot of the evidence for paranormal claims while writing his 1995 book The Demon Haunted World.
“At the time of this writing there are three claims in the ESP field which, in my opinion, deserve serious study: (1) that by thought alone humans can (barely) affect random number generators in computers, (2) that people under mild sensory deprivation can receive thoughts or images “projected” at them; and (3) that young children sometimes report the details of a previous life, which upon checking turn out to be accurate and which they could not have known about in any other way than reincarnation.”
Science is first and foremost a methodology for examining hypotheses derived from theory. Scientific theory is an explanation that attempts to account for demonstrated facts. Western science is grounded in a theoretical paradigm generally known as scientific materialism. The core assumption of scientific materialism is that matter is primary and all phenomena can be understood by reducing them to their material elements and understanding how those elements interact. The world according to scientific materialism is built from the bottom up.
Scientific materialism has been the basic paradigm of science since the 17th century and is rooted in a Newtonian worldview. Scientific materialism has, in fact, been highly successful over a long period of time. Unfortunately, this has resulted in it becoming scientific dogma and science for many has become scientism or science that ultimately rests upon faith in dogma.
The evidence for psi poses a significant threat to scientific materialism because if the evidence is accepted as factual then scientific theory must account for it but the very nature of the phenomena suggests that it is not and cannot be explained as a product of matter. In short, acceptance of psi phenomena is to accept the real possibility that the core assumptions of scientific materialism are not valid. Thus, the greater one’s faith in the core assumptions of scientific materialism the greater one’s motivation to be blind to the evidence for and to deny the reality of psi phenomena. In short, to expose oneself as an adherent of scientism.
There are scientists willing to question the validity of the core assumptions of scientific materialism but they are in a minority and are often treated as heretics. Tart, Radin and Sagan clearly belong to that minority. There are other scientists who challenge scientific materialism on grounds other than psi. Physicist Bernard d’Espagnat writing in Scientific American stated, “The doctrine that the world is made up of objects whose existence is independent of human consciousness turns out to be in conflict with quantum mechanics and with facts established by experiments.”
Another physicist, Victor Mansfield, suggests that mind and matter may be part of “…a radically interconnected and interdependent world, one so essentially connected at a deep level that the interconnections are more fundamental, more real than the independent existence of the parts.”
The esteemed Sir James Jean, after pondering the implications of quantum physics, said as long ago as 1948, “The universe begins to look more like a great thought than like a great machine.”
Within the physics community there is a recognition of what is often referred to as “the problem of consciousness” raised by experimental tests of quantum physics. The majority of physicists prefer to ignore the implications of this “problem” and dismiss it as either an “artifact of measurement” or not a scientific problem but a problem better left to philosophers. The minority who treat the problem as a scientific problem find that the evidence suggests that consciousness not matter may be primary. If consciousness is required to collapse a wave into a particle (i.e. to produce matter) then consciousness is an antecedent of matter and matter therefore cannot be primary. If consciousness is primary, the world is constructed from the top down. This reasoning is a significant challenge to the core assumptions of scientific materialism because this conception can potentially explain psi phenomena whereas they are inexplicable in a primacy of matter model.
One physicist who instead of denying that there is a problem has taken the challenge seriously. David Deutsch is an advocate for the multiverse or many worlds theory as a way of explaining away the apparent role of consciousness in quantum wave collapses. The multiverse theory would seem to provide continued support for the primacy of matter. Deutsch suggests that consciousness only appears to collapse a wave when observing it. He argues that when a wave of possibilities collapses ALL the possibilities manifest but each one in a different universe. The apparent single outcome observed is not the product of the observation but a random collapse associated with many outcomes of which only one is manifest in this universe. Thus, the apparent role of consciousness in wave collapse is an illusion.
It would appear that the primacy of consciousness is a simpler explanation than an infinite number of universes. Could there really be a universe where my wife decided, a few months ago, to buy a blue Hyundai and another where she decided to buy a red Hyundai? Perhaps, but the infinite possibilities this implies is mind boggling. Finally, as clever as Deutsch’s hypothesis is it seems to me that one could argue that the so called “random” collapse into multiple outcomes in multiple universes can still be attributed to observation since I know of no reported instances when observation isn’t associated with collapse. If the collapse was truly random, wouldn’t there be times when observation wasn’t accompanied by collapse? In any event, Deutsch’s explanation doesn’t seem to provide an accounting for psi phenomena.
There is another conception offered by the late David Bohm who proposed a reformulation of quantum theory. Bohm’s reformulation subsumes both top down causation and bottom up causation. To keep it simple, Bohm proposes an implicate order existing in the quantum field and an explicate order existing in the material world, which is an extension of the quantum field. The implicate order provides formative causation or top down causation by unfolding its forms into the explicate order. The explicate order provides feedback by enfolding information back into the implicate order potentially modifying the form or bottom up causation. Consciousness and matter form an interacting unit or loop. I suppose consciousness is still primary over matter in this model but it offers a causative role for both. It seems clear that under this model an explanation for psi is also a possibility.
Regardless of the view taken, we are left with the mystery of mysteries — the origination of matter or consciousness, which remains unanswered and perhaps is unanswerable. A question before which the human mind stands in awe. To quote the late Albert Einstein, “The most beautiful and most profound emotion we can experience is the sensation of the mystical…without it [one] is as good as dead.”
I invite you to take an open-minded look at the evidence for psi for yourself and consider the implications of these phenomena for the assumption of the primacy of matter or of consciousness. I can think of no better places to start than with than:
David Bohm was an eminent quantum physicist. Early in his career he worked with Albert Einstein at Princeton University. With Yakir Aharonov he discovered the Aharonov-Bohm effect. He was professor of theoretical physics at Birkbeck College, University of London and author of several books on quantum physics. He died in 1992. The David Bohm Society.
The holomovement is a quantum field (QF) outside of space-time in which everything exists simultaneously as a unified whole creating a seamless, multidimensional field that is imbued with consciousness, intelligence and meaning. The QF is a vast sea of light energy in a state of constant flux and is the ground for all that is. The fundamental reality thus created is a unity that is causal but nonlocal. This means that events arising from the holomovement are determined but are independent of space and time (see two Figures, at end).
A. Super Implicate Order:
Creativity has its roots in the super implicate order, which is governed by the super quantum potential where possibilities are infinite. The super quantum potential is the source of the processes, laws or principles that give rise to the forms that are taken on by quantum potential (Q), which gives rise to implicate orders. Creativity is expressed through the QF as it generates implicate orders in a manner that could be compared to the way in which a fractal algorithm generates ordered forms in a seemingly random process.
B. Generative Order:
The QF is permeated by and is in correspondence with Q from which both waves and particles arise. Q acts on the entire QF and relates every particle to every other particle. Q does not carry energy but rather information. The effect that Q has on a particle is determined by Q’s form and the information carried by Q determines its form. Form is the structure, pattern, shape or organization conferred on a particle by Q. It is distinct from the particle itself and is analogous to the way the rules of syntax are independent of a sequence of words forming a sentence but guide its formation. Thus, Q can be thought of as the formative cause that guides the activity of a particle.
Order is dynamic and controlled by the information available in a specific context. What appears random in one context will be seen to be part of an ordered pattern in a broader context where more information is available. For example, evolutionary theory attempts to create an orderly description from apparently random events. Bohm’s model, however, suggests that what appear to be random events are actually embedded in a higher order that provides a broader context in which the random events become part of an orderly pattern. Order exists along a spectrum of orders that represents an open and potentially infinite system. For example, when a mystic perceives the reality of an implicate order, the mystic’s context has been enlarged or broadened. However, the level of detail or content available will be less than that perceived by a physicist from the context existing in the corresponding explicate order.
C. Implicate Orders:
1. Formative Order:
Bohm’s second implicate order. The subtle level of formative, organizing and creative activity. The “blueprint” for the material order.
2. Material Order:
Bohm’s first implicate order (first in the sense of being the first level above the explicate order). At this level particles (the basic building block for matter) undergo rapid creation and annihilation causing matter to appear to be blinking on an off. Particles are created by the convergence of waves in the QF causing an interference pattern or ripple referred to as a wave packet. The process described as “blinking” is also referred to as enfolding and unfolding and as projection and injection. A particle is explicated, unfolded or projected into the explicate order and then implicated, enfolded or injected back into the implicate order. One complete cycle is called a moment. The more rapid this process the greater the appearance of seamless continuity as perceived from the explicate order. It is the unfolding of the implicate order to produce the explicate order that creates the perception of time. The more separation between unfolding and enfolding the less apparent is continuity and the more events appear to be random. For example, when an electron appears to “jump” unpredictably from one position to another, the amount of separation in the electron’s moment causes it to display what appears to be random, discontinuous activity. One way that this can be thought of is as a series of photos. When presented slowly, one merely has a set of individual pictures, which may appear random. When presented rapidly, one has a movie.
D. Explicate Order or Three Dimensional Reality:
Three dimensional reality is a derivative of multidimensional reality. The appearance of direct causal connections in the explicate order are actually representations of relationships in the implicate order. Bohm’s model indicates that space-time was enfolded into the implicate order and was explicated in a pulse of light energy (comprised of all waves that move at the velocity of light). This pulse is now described as the big bang, which brought our expanding universe into existence. In some ways, matter can be thought of as condensed or “frozen” light. Since the QF is infinite and eternal, there is no reason to doubt that there are other universes created in the same manner.
Physical (soma) and mental (significance) are reciprocals of one another and there is a two-way flow of energy and information between them. Each significance has a corresponding soma structure. The relationship between soma and significance is meaning. Meaning is roughly equivalent to consciousness and spreads out over a spectrum. Consciousness thus is implicit in all matter in 3D reality but consciousness is not equivalent to self-awareness. The deeper meaning is enfolded into the implicate order the more subtle it is. The perception of shades of subtle meaning requires insight and cannot be attained through analysis alone. A change in meaning changes soma and a change in soma changes meaning. Content is meaning extracted from a given context.
Formative cause is similar to meaning and gives form to the activities of an entity as well as goals toward which the entity is moving. In a sentient being consciousness is its formative cause and thus a sentient being has the ability to self-direct its activities and the goals toward which it is moving; i.e., the being can exercise free will.
The manifest world provides a display. The 3D world then is like a computer monitor that allows the display of relationships between objects and events that are free to vary and create new relationships within limits imposed by the underlying software. Having a display allows consciousness or intelligence to become active. Recall that the pulse between the implicate and explicate order is two-way. The explicate order enfolds or injects information back into the implicate order. The implicate order then assimilates this information and incorporates it into what is unfolded or projected into the explicate order. The holomovement appears to be experimenting and thereby learning or evolving. A process that implies purpose for the 3D universe.
The above is my less than complete understanding of the presentation of Bohm’s reformulation (or interpretation, if you prefer) of quantum physics taken from the section on Bohm in: Friedman, Norman (1990). Bridging Science and Spirit: Common Elements in David Bohm’s Physics, The Perennial Philosophy and Seth.
Here is an expert opinion on Bohm’s reformulation quoted in the above book. John Bell, of Bell’s Theorem fame, upon reading Bohm’s reformulation said, “…one could see immediately that what he was saying was right.”