Tag Archives: opinions

Discernment and Acting in the World

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

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

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

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

And the man knew God

And he was made free.

All history and tradition

Culture and words

Rescinded — Grace.

Freedom from the past

And from the future.

An outlaw.

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

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

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

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

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

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

Brain Networks and Meditation

Caveat: I have very limited knowledge of neurology and brain processes. What I present here is my understanding of scientific reports about the working of a particular aspect of the brain as a metaphor to explore meditation.

          Brain imaging studies have recently identified a network of brain areas and their associated functions that have been named the default mode network. This network has been labeled default because it seems to be responsible for most brain activity taking place when one’s attention is not specifically engaged. It would appear that focused attention draws largely upon other brain areas and those areas represent a separate network, which to my knowledge has not been labeled. For simplicity’s sake let’s hereafter just refer to these as the Focused Attention Network (FAN) and the Relaxed Attention Network (RAN). These networks are illustrated in the figure at end of this essay. We are all familiar with the notion of left brain and right brain functions, but apparently there is another “divide” along the lines of a brain using focused attention and a brain whose attention processes are relaxed. As with the left and right brain concept, the RAN and FAN brain states do not necessarily mean exclusive functions for each network but rather primary functions. The FAN is frequently directed externally but can also be directed internally at specific cognitive tasks or physical states. The FAN appears to be more analytic and rational, while the RAN seems to be more metaphorical and imaginative.

The FAN appears to engage those areas of the brain that govern executive functions in the brain such as active attention, decision making, problem solving, planning and working memory. It accesses and engages knowledge and skills that an individual has acquired for engaging tasks of various sorts. It also exercises control over motor functions needed to engage in voluntary actions like drawing or surgery. If you’re trying to cognitively inventory the things that you will need to take with you on a trip, to relax a tight muscle in your neck, learn how to solve quadratic equations or teach a child to read, the FAN is engaged. However, when activities requiring focused attention come to an end, RAN is automatically your default state. Clearly, if you’re doing nothing but sitting staring out a window, the RAN will engage. However, when you’re engaged in routine activities that don’t require focused attention such as running on a treadmill or driving down a stretch of road with little or no traffic, you usually will default to RAN. Even when focused attention may be needed, boredom can result in inattention and defaulting to RAN.

When RAN is engaged what you get appears similar to free association or random presentation. In this state, thoughts, memories, images and feelings stream into awareness often with little or no apparent structure. As long as these stimuli stream, you remain in RAN. However, if you focus on one or more of these stimuli and begin to engage with it, FAN comes back into operation. Thus, FAN can be focused on either an external or an internal task. To illustrate the process of going from RAN to an internal version of FAN, think of standing in front of a conveyor belt and watching suitcases streaming by. This is analogous to RAN-generated thoughts and images streaming through awareness. If you grab one of these suitcases off of the conveyor belt and begin unpacking it, this is analogous to focusing on one thought or image and following a chain of associations elicited by your attention to it. You are now back in FAN. This, however, is usually a less engaged level of FAN than the level, for example, required for solving quadratic equations or teaching someone to read. This suggests that there are degrees of FAN and RAN, meaning that they are not “digital” states that are either on or off.

My hypothesis is that RAN is largely responsible for the creation of a fictive-self, self-narrative or ego and especially for maintaining and reinforcing it. One way of thinking about the ego is as a psychological construct that functions as the subject or “doer” assigned responsibility for our activities. This fictive-self begins forming early in the developmental period and generally becomes stronger as a child ages into an adult. It seems to me, again from introspective observation, that most of the activity generated by RAN is to bring into awareness thoughts, images and memories associated with our experiences. These become the “bricks” from which we build, repair and reinforce our fictive-self.

Initially, the mind begins a process of organizing this information into some sort of kernel story that is rooted in and identified with the body/mind. This becomes the core construct around which our fictive-self or personal narrative evolves. This fictive-self or ego largely has the function of providing a sense of coherence and continuity to our life experience. It becomes the basis of the meaning we assign to our lives. As our narrative becomes fairly well established more and more of what arises from the RAN are thoughts, ideas, images, attitudes, opinions and judgments (among others inputs) that reinforce our fictive-self and ensure our identification with the narrative.

The fictive-self can be recognized through the stream of “self-talk” that dominates your awareness when the FAN is engaged with content RAN has generated. Much of this “self-talk” can be recognized as rehearsal of one’s personal narrative. We become the fiction we have created to explain our self to our self. We are like a hamster trapped in an exercise wheel — always running but never getting anywhere. If you want to escape, you must first become aware of the structure of your personal narrative by examining the themes in your self-talk and what they imply about the beliefs, opinions and attitudes largely operating beneath your awareness and directing you like a puppet master. “Cutting” the strings linking you to your puppet master is the most essential step required for liberation.

I would suggest that very young children, before the core construct for the fictive-self is established, are not individuated. Therefore, their consciousness is more likely to be resonate with what some describe as Unity consciousness. Perhaps this is what Jesus had in mind when he said, “Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” Or, as I’ve discussed elsewhere, regain your “natural mind.” In other words, you cannot access Unity consciousness or the Absolute (“kingdom of heaven”) unless you can first learn to stand aside from the fictive-self (“be converted”) and return to a less individuated manifestation of consciousness (“become as little children”).

One activity that comes to mind while thinking about RAN is sitting meditation. When one sits to “practice” meditation, two things are likely to happen. First, the FAN is disengaged and, second, the RAN is engaged. These are operations that most of us easily do with hardly a thought. However, the purpose of meditation cannot be to simply engage the RAN, because if that were true, then there would be no difference between meditation and daydreaming. So, the question arises, what is the relationship between the RAN and meditation?

Many meditation teachers initially advocate the practice of sitting  meditation. Sitting meditation is usually described as concentrating on a specific focus such as a rhythmic function like the breath, an auditory stimulus or a visual stimulus. The nature of the auditory or visual stimulus suggested will vary depending upon the tradition from which the suggestion is coming, but there is no evidence that I am aware of from brain imaging studies indicating any functional difference between the effects of different stimuli from different traditions. For example, if the focus is on a sound such as “Aum” or “Amen,” then during mindfulness meditation one simply uses this sound either vocalized or sub-vocalized as a focus, and whenever one recognizes that the focus of attention has drifted, the instruction is to simply mentally note the deviation and return to the focus.

It seems that the basic process in this form of meditation is to learn to use a solitary focus of attention that requires no thought, which engages FAN at a low level. Keeping FAN engaged at a low level with a stimulus requiring no thought helps avoid becoming entangled in the activity of the RAN. Once this condition is met, one can observe the products of RAN running in the background, so to speak. It has been said that the function of the mind is to generate thoughts, just as the function of the heart is to pump blood. If that is so, it is the RAN that is largely responsible for generating the thoughts.

What one must learn to avoid is engaging FAN with any of the stimuli thrown up by RAN. Of course, this will happen and happen regularly for beginners. The only solution is to gently withdraw FAN from the RAN product it engaged and move it back to the meditative focus.

In the process of learning to hold FAN at “arms length” and simply observing the products of RAN passing through awareness, one begins to get a good sense of what sorts of stimuli are being generated by RAN. Frequently, patterns will emerge among the stimuli passing through awareness. This is how one begins to get a handle on the beliefs, opinions and attitudes largely operating beneath your awareness. Many people may also have emotional reactions to patterns of stimuli that relate to negative events in their lives and may be initially overwhelmed by their emotions. These events have probably made contributions of importance to your personal narrative. They may also be the source of especially problematic attitudes, beliefs and opinions that affect your functioning. Becoming aware of these potent cognitive components “pulling your strings” is the first step in cutting those strings.

Most spiritual teachings that point one toward Self-realization consider being able to sustain full presence in the moment (the natural mind) to be a necessary condition. Regaining the natural mind first requires cutting those puppet strings directing your life from outside of conscious awareness. By presence what is meant is that what you experience, whether events, thoughts, feelings, sensations, objects or people, are simply that. You register these stimuli in your awareness but your mind brings to them no preconceived interpretation and makes no judgment arising from such interpretations. This does not necessarily mean that you will draw no conclusion about what you are aware of but that any such conclusion will be untainted by the content of ego. You will discover that in most instances no conclusions are necessary at all. What you observe simply is what it is and requires nothing from you.

It would seem that insight meditation is the next step in one’s meditation practice. The transition from sitting to insight meditation is not a sharp or clear transition. However, at some point the process of noting the activity generated by the RAN and recognizing patterns related to your beliefs, opinions and attitudes begins to develop into an intuitive understanding of the conditioned nature of that aspect of consciousness we call the self. With this intuitive insight comes an opportunity to begin the process of standing aside or dis-identifying with the “fictive or narrative self” that is the illusion you refer to as “me.”

 The illusion of permanent self dissolving as awareness penetrates and knows the illusion. Moving deeper, beyond the small self, beyond aversion and attachment, beyond ignorance.Barbara Brodsky and John Orr (meditation teachers).

Meditation then becomes a natural abiding in awareness of awareness. One’s attention is both relaxed and focused in the present moment. One does not dwell on the imagined future or recollected past. One does not spin “ego stories” about the self nor explanatory stories about others, which can include institutions, organizations or people. One is in the natural mind. Knowing Unity consciousness or the Absolute still depends upon grace (see Taken), but one has done all that is possible to prepare for it and is able to expand into it should it occur.

There is one practice, which I think of as contemplative meditation, that is worth mentioning separately. This is the use, by one school of Zen meditation, of what is known as a koan. A koan is a riddle that is used as the focus of meditation. For example, the widely quoted koan, “What is the sound of one hand clapping?” Zen is not the only source of such riddles. Here are a couple from non-Zen sources, “The only way out is in” and “There is only one mind.” It appears that the purpose of a koan is to shut down the RAN by silencing its near incessant chatter with an intellectual conundrum that has no rational solution. This not only serves as a focus for FAN but exhausts FAN’s efforts to bring rational understanding to the conundrum. At the point of exhaustion one might say rationality implodes, leaving what Zen refers to as “no mind” or, according to the Hindu sage Pantanjali, puts one beyond words and concepts. The American mystic Franklin Merrill-Wolff describes this state as consciousness without an object.



Two views of the brain with the RAN in blue and the FAN in orange and yellow.



In the above, I discussed what in neuroscience is called the “default mode network.” In that section, I relabeled the default network as the “relaxed attention network” (RAN) and the alternate state as the “focused attention network” (FAN). To review part of the above discussion:

 My hypothesis is that RAN is largely responsible for the creation of a fictive-self, self-narrative or ego and especially for maintaining and reinforcing it [emphasis added]. One way of thinking about the ego is as a psychological construct that functions as the subject or “doer” assigned responsibility for our activities. This fictive-self begins forming early in the developmental period and generally becomes stronger as a child ages into an adult. It seems to me, from introspective observation, that most of the activity generated by RAN serves to bring into awareness thoughts, images and memories associated with our experiences. These become the “bricks” from which we build, repair and reinforce our fictive-self.

Now, a recent study discussed in the New Scientist has provided evidence that supports my hypothesis:

“The team gave 20 volunteers infusions on two days, once containing 75 micrograms of LSD, the other [day] a placebo. Then volunteers lay in a scanner and had their brains imaged with three different techniques, which together built up a comprehensive picture of neural activity, both with the drug and without.”

Carhart-Harris et al.

MRI scans showed that LSD caused brain activity to become less coordinated in regions that make up what is called the default mode network. The size of the effect was correlated with participants’ ratings of their own ego dissolution, suggesting that this network underlies a stable sense of self [my emphasis].”

          Another imaging type, magnetoencephalography (MEG), showed that the rhythm of alpha brainwaves weakened under LSD, an effect that was also correlated with ego dissolution. Alpha rhythms are stronger in humans than other animals, and Carhart-Harris thinks it could be a signature of high-level human consciousness.

Click here for journal paper.