Jaded, or Just Conditioned

Jaded
We’ve all heard the tale of people becoming jaded as they get older. “Back in my day…”, “Kids these days are so…”, “When I was young politicians…”, etc. It’s a common enough story.

When I heard these stories as a kid, I assumed the adults knew what they were talking about. I took it for granted that they were right. And, sure enough, as I grew from kid into adult I began to see their point. I began to see how kids did not have the same freedom and respect that they used to. I began to see that our politicians had slid from icon to used car salesman to crook. I began to conform to this view.

Lately I am beginning to see things differently. When I look at the world we adults have built in an objective way, it seems plain to me that we are horribly coo-coo. We are messed in the head. Insane in the membrane. “Nucking Futs!” as they say. We care nothing about our home (the planet.) We vote to keep people from being recognized legally for loving each other. We go to war, and behead each other over writings that are plainly horribly outdated. We shit were we sleep, and hold that we have an inviolable rite to do so.

In short, the adult world is one dreamed up by the worst breed of basket cases.

When I look at children these days I do see that they are more at risk (other than from absolutely crazy adults who have lost all sense of propriety). However, I do not see them being any less optimistic, loving, and naturally caring than I was when I was a kid. The kids have not gotten worse. We adults have.

In other words, it’s not that the world (as such) has gotten more rotten. Rather, it’s that the world we adults hold to be true has. The children of today are no less innocent and full of a love for life than they ever have been. The adult world they grow into, and get educated to conform to, is what is going down the tubes.

What does this mean? Well, if it is true that things just get worse with time, there’s not much we can do about it. Perhaps we could improve our situation by ceasing to complain about it. That’s not much, but it’s something. However, if it is true that it’s not the world that’s getting worse, but rather it’s our adult world view, then we can change it. We can make a choice to bring forward our discarded optimism and create the world we want. Just like we did when we were kids.

To Dream To Be Human

Hupao

One of the things that happens when you spend a lot of time observing your own process is you get sensitive to those times when you make a big turn on your own path.

These often come along with some external event which opens our paradigm to a new possibility. Or, they come as an insight, or epiphany, that does the same thing.

I’ve recently had one of those insights. Not surprisingly it came to me during meditation. It has to do with the realms of consciousness we all have access to.

I’ve written about these before, but in a nutshell: According to lots of long term traditions that humans who look into such things, we have access to certain, distinct, realms of consciousness.

First is the Gross realm of physical things. Rocks, bodies, tennis shoes, and so on. It’s also called the Waking state since it’s the state we encounter when we are awake and walking about.

Next is the Subtle realms of ideas, images, impressions. It’s also called the Dreaming state, the one we go to nightly when we go to sleep. We also step into this realm when we day dream or contemplate while awake.

Then comes the Causal state. This is the blank space of potential. That which everything that could be stands upon. It’s also called the Deep Sleep state. This is where we go in our sleep cycles after we have dropped through dreaming. Everything at that point is “gone”. The only thing that is encountered is nothing.

Some of the traditions push these states further in accord with the findings of deeply dedicated explorers of these realms. The lineage of meditators who sit in caves for years on end and accumulate five, ten, or even twenty thousand hours of time on the cushion.

These “hard core” types have discovered, and mapped out, two further realms of consciousness.

The “fourth” realm is referred to in Hindu thought as exactly that, “turiya”, a word that means fourth state. This is the “pure consciousness” which observes, or witnesses the arising of the other three. This state can be confirmed by both non-meditators and advanced meditators. For non-meditators this can be confirmed by being awoken during deep sleep. Perhaps a sudden sound in the environment, or your room mate coming home late, or a fire alarm going off. If there was absolutely no consciousness present in you when you are in the causal state of deep sleep, then you would not note the experience that woke you. Advanced meditators often get to the point in their practice where their conscious awareness continues through all three states above. Meaning they are aware that they are aware even in deep sleep, despite nothing happening to notice.

The fifth state is referred to as turiya-tita, “beyond the fourth.” This state subsumes all four other states. Words fall short here, so we’ll just move along.

Since these states are so often described in an order of some sort, it’s easy to become locked into thinking that order is concrete. Ken Wilber, in his work with the Integral Model points out part of this stuck tendency. Many of the ancient traditions hold hard to the scheme that you get the gross realm before the subtle, then the causal, and so on. Some refer to an inversion of this order as the original creation myth; meaning that “God” sifts down into causal existence, which then sifts down into subtle existence, and finally shows up in gross existence as rocks, plants, and so on.

The issue is that the gross state is there as a framework throughout all the other states, as we humans experience them. Your body does not go away when you drop into deep sleep, for example. We also day dream while wide awake, just before we stub our toe on a gross plane coffee table. So these realms of existence then do not stack on top of each other, but rather they inter-penetrate each other.

So, back to my insight. I had been locked into relating to these realms in a stacked way that had the point of my human experience be at either end. I think that is missing the mark, because what we humans do that is radically unique to us has to do with what we do with our dreams.

Alfred Korzybski, father of General Semantic, suggested that one of the key things that makes humans unique among the species we know is what he called “time-binding.” We pass our knowledge, our culture, our technology, our dreams, from one generation to the next. We do this with language, story, and information storage techniques such as the printed word. This enables us to advance in ways that other species simply cannot. Animals do pass on acquired skills through the generations, but with no where near our speed and integrity.

Another unique thing about being human is that we are the “tool using ape.” We are not alone in that in the species that we share this planet with, but because of our capacity to time-bind we are orders of magnitude beyond what other species can muster.

We craft tools with which to craft our environment, our world. We build things conceived in our dreams.

In short: We humans bring the possibilities existing in the subtle realm into the gross realm.

We are world crafters who use the raw stuff of the dream space as templates for altering the worlds we choose to live in. There is an old saying that, “Life imitates art”, and I think that is precisely true. Life, the life we humans make for ourselves, comes from the dreams we have, the things we imagine. When a piece of art, a story, or a entertainment captures our hearts we find a way to make it real.

What are cell phones if not Star Trek communicators? What are smart phones, if not tricorders? The works in fiction pre-sage our works in science and invention because they come from the same source. The subtle realm of dreams, images, and ideas.

I think this is what we humans do most and best. We are explorers, first and foremost, of our dreams. I have a strong allergy to what I call the “human-o-centric” view, the philosophical position of putting humans as central to the reason for reality being the way it is. So, that gets me to wonder about portions of our perceived reality that seem to only be there because we can perceive them. With regards to the subtle realm, it does not seem like such a realm had any impact on reality here before some form of life came along that could access it. Meaning life with a brain capable imagining, and dreaming. Before there were creatures that could dream, the subtle realm seems meaningless. It’s really a chicken and egg issue, of course, but it makes me wonder.

Is the subtle realm some sort of “intrusion” onto our reality by another order of reality? Is it the case that the subtle realm represents a different dimension slowly coming into contact with ours? It makes me consider Terence McKenna’s idea of the “transcendental hyper-space object at the end of time.” The idea is that evolution, and the accumulation of novelty within our reality, is not a matter of pushing from the past, but rather being pulled from the future. In other words, we are under the influence of an attractor which is pulling us toward it, slowly transforming us as it does so. The fall, like one caused by the gravity of a massive object, is accelerating. Evolution is accelerating.

So, perhaps what is happening is that we are falling, ever more deeply, into the subtle realm. As we do so, this gross realm is being converted to comply with the dream. We re-shape the world in our own image.

Perhaps this is the “alien invasion” so often conjured up in science fiction and the hopes and prayers of UFO enthusiasts. Not the arrival of a new species, but rather the arrival of a new dimension of possibility.

The reverse is possible, of course. It may not be a case of the subtle realm descending on us. It may be a case of us elevating into it. From a relativity perspective this is the same thing. From a functional standpoint though, the difference is interesting and brings up different questions.

It’s those kind of questions that I have been pondering since my view on the realms of consciousness got shaken up. I find the image of the human as an explorer of the depths of the dream space, shaping the reality we live in to match up with what we find very compelling.

What do you think?

Book Review: “Reality” by Peter Kingsley

parmenides-of-elea

“Reality” is a book by Peter Kingsley which delves into the mystery tradition of Parmenides. Parmenides is the philosopher held as the “father of logic.” The poem he left behind holds the basis of all logic used today, which also makes him, in a way, the father of rational thought, science, and pretty much the entire cultural basis for the Western world. The trouble though is that Parmenides was not a rationalist. His exploration of logic is a byproduct of what he was really about, if you accept Peter Kingsley’s interpretation. Parmenides was a mystic and a practitioner of an initiatory practice known as “incubation.” In this initiation practice, one lays perfectly still in a dark, enclosed space, for hours, or even days, on end. The poem Parmenides left behind is not an allegory, it’s a field report of a trip to the underworld where Paremnides was shown by the goddess Persephone what reality really is.

Sidebar here: I’ve poked around a bit and there is a lot of heated debate out there about Kingsley’s interpretations. I am in no way qualified to have an opinion about whether Kingsley is on to something here. This review is more about the teaching he outlines, and how it happens to parallel a few other teachings I also happen to be a fan of.

Peter Kingsley spends 560+ pages outlining the teaching and tradition of Parmenides, and those who he passed the torch onto, namely Empedocles, and then Gorgias. He shows how the intended lessons of Parmenides were whitewashed by Plato, and then Aristotle. It is due to these manipulations, and careful re-workings of this teaching that changed the transmission of a method for coming to direct embrace with the underpinnings of reality, into a dry set of maxims for the foundation of logical and rational thought. Essentially reducing a model that relates to our heart and gut to one that only exists for the brain.

What Parmenides was actually leaving us was a road map for traveling to the divine realms so that we might re-connect with our own divinity and see beyond the veiled face of reality we normally live with. Heady stuff for a guy who history touts as being (only) the father of dry logical process. Early in Paremnides’ poem, the goddess giving him a tour of reality makes a bold claim: Everything is real. Everything you can conceive is real. Somehow, somewhere. Whatever is, in any form, is real. The goddess takes Parmenides to a fork in the road and tells him that one fork leads to utter reality and existence. The other road leads to non-existence. Of course a road to non-existence is a paradox, but paradoxes is what this teaching is all about. She instructs our poet that the real trap in existence is not whether you choose existence, or non-existence. Rather, the trap lies in not making a choice, and passing your days vacillating at the fork in the road. The goddess says that this is the default condition of humanity. They neither make the choice for existence, or non-existence. Instead they waste their lives taking a few steps along one path, then they think better of it and give the other one a try, and so on. Back and forth, neither fully existing, or fully not-existing for eternity while life and reality pass them by.

After illustrating this basic problem with humanity, and the plight of the “ordinary” person, the goddess goes on to tell Parmenides that reality is all an illusion. This is a seemingly complete reversal of her previous statement that everything exists. This too is a major characteristic of this teaching tradition: a constant flipping of meaning, intention, and instruction on its head. Now the goddess shows to Parmenides how the reality we call home is illusory due to our dependence on, and misunderstanding of, our sense perceptions.

Then along comes Empedocles as Parmenides’ successor in this teaching tradition. He does not continue on from where Paremnides’ poem ends. Instead he paints a very different picture of how reality works. He puts aside the idea of everything being real while also being an illusion. Instead he paints a picture of reality being an oscillation between periods of everything being separated into the four basic elements of earth, water, fire, and air, and periods of everything being mixed together to create the myriad things we find in day to day life. Empedocles states that these cycles run from Strife, to Love, and then back to Strife. Oddly enough, he is regarded as teaching that all things are (in essence), Love. People seem to run past the fact that he specifically starts his list with Strife. Empedocles taught that the basic state of things was separated, and not desiring to mix. Realities basic state, the one to which it returns again, and again, is Strife.

As Empedocles’ work progresses he paints a picture of Love, personified by the goddess Aphrodite, as being the ultimate seducer. Love is a supreme trickster that attracts us into a state of being intermixed and holds us there blinded by the seeming joy of life. Empedocles specifically calls to mind the aspects of Aphrodite which are not altogether positive. In the mythology of the time, Aphrodite was infamous for using her beauty and charms to get what she wanted without a care for the costs others would pay. (Can you say “Trojan War”?)

Empedocles seems to paint a picture of Love being all bad, and Strife being all good. However, he leaves some loud clues later in his work that this is a trap. Here again we see the reversals and contradictions that this teaching tradition employs. He paints a very strong picture of seeing Strife as the hero, and Love as the villain, then he flips that hard and lets us know in no uncertain terms that if we hold these rigid views, we will be trapped.

The along comes Gorgias. A famous sophist both touted, and vilified for his wit. According to Kingsley (and a document left behind by an Arab scholar), Gorgias was Empedocles’ successor. He was the next step in this mystery tradition of purposefully obfuscating and inverting the teaching. Accordingly, he spent some good amount of his teaching time undercutting both Parmenides, and Empedcoles. He also spent a lot of time poking fun at anyone who thought they knew what was going on.

The sum and substance of long mystery tradition is this: The problematic habit that humans have that sits at the core of their suffering relationship with life is not a matter of holding onto the wrong beliefs. It’s a case of holding onto any belief at all. As long as you cling to something as being right, and something else as being wrong you will get into trouble.

This tradition falls into strong accord with three other sources that I happen to hold near & dear, and in which I find great value.

The first is the “Hsin Hsin Ming” (Verses on the Faith Mind) attributed to┬áSeng T’san, the 3rd patriarch of Zen.

“The Great Way is not difficult for those who have no preferences.
When love and hate are both absent everything becomes clear and undisguised.
Make the smallest distinction, however, and heaven and earth are set infinitely apart.

If you wish to see the truth then hold no opinions for or against anything.
To set up what you like against what you dislike is the disease of the mind.

When the deep meaning of things is not understood the mind’s essential peace is disturbed to no avail.”

This is the opening refrain of the Hsin Hsin Ming. Like the works of Parmenides and Empedocles, it comes down to us in the form of a poem. Seng T’san opens with a direct, and radical, disclosure of the teaching of not holding to any belief as true. The trick of course, which he goes on to describe in the rest of the poem is holding to tightly to even the belief that one should not hold to a belief. In this way the teaching is not so much a thing learned as it is a constant practice, ever reaffirmed.

Another source I find to be in line with Parmenides, et al, is the profound and monumental Principia Discordia. Also inspired by the Greek treatment of the idea of Strife. In this case, the Goddess Eris, mother of discord, bureaucracy, and international relations. This wonderful tome was penned in the late 60’s and can be viewed as either a joke disguised as a religion, a religion disguised as a joke, or both. One of the core revelations of this thin tome is the idea of reality-tunnels. That each of us (through biology, psychology, philosophy, and cultural conditioning) inhabits a tunnel, or view on reality that is uniquely our own. No two reality-tunnels are ever the exact same. All perception is a gamble, and the best way to make do with what you have is to let go of the idea that what you have is correct in any real (or ultimate) sense.

Lastly there is the body of work of Robert Anton Wilson, who was also a huge proponent of Discordianism. In the introduction to his book, “Cosmic Trigger volume 1: The Final Secret of the Illuminati” Bob tries to clarify something his critics don’t seem to get. In big, bold letters he makes a singular declaration, “I don’t believe anything.” The book deals with a period in Bob’s life when he purposefully experimented with intentionally changing his world view, and his belief system, in specific and radical ways. I won’t spoil the fun of reading the book, but one example is when Bob was practicing ritual magic and he started receiving telepathic messages from someone in the Sirius star system. As he played with this information, and entertained this idea, he slowly morphed who he held as the originating source of these messages. For a while they came from his guardian angel. Later they came from a creature of Irish legend called the Pooka, a 6 foot tall invisible white rabbit. Bob settled on the last form because there was no chance anyone else would take the messages seriously, and there was very little chance he, himself would take the messages seriously. Bob did that in service to his lifelong philosophical principles which are perfectly crystallized in the statement, “I don’t believe anything.”

All of these traditions illustrate very strongly the profoundly liberating stance of not taking a preferential stance on any point. In the end, it may be impossible to have no preferences at all about anything. Being human seems to entail some basic preferences. However, the point here is not perfection since that too would be a preferential stance. Instead this is a lifelong practice: to not have a preference where one is not needed, and to hold any that do show up incredibly lightly. In this way we become free to move through life as it shows up, rather than demanding that certain aspects be a particular way.

This teaching has been around for thousands of years. It’s voice still seems to be very quiet. In keeping with the teaching itself, this idea is not insistent at all. If it were, that would be in opposition to its message. I, for one, am listening and I think if you let it bend your ear you may be very happy with the results.