The World Outside of Our World

Scientist leaving the world. Engraving c.1520. Allegorical representation of changes in medieval conception or interpretation of the heavens when it was thought that the world was flat, discovering the point where heaven and earth meet, twentieth-century coloration of black-and-white engraving from The Atmosphere, by Camille Flammarion, 1888.

Anyone who ponders the possibility of an existence beyond that which we can know and experience as temporal beings, cannot determine with absolute certainty, while they inhabit their physical bodies, what the precise nature of the universe might fully entail; nor can we unambiguously describe the character and quality of the forces or energies which may exist outside of our temporal conscious awareness. As with many mysterious, ineffable, or extraordinary experiences, which may imply or potentially include the involvement of a transcendent component or aspect, we must approach our interpretation of them with the understanding that even though they may possibly be objectively real and seem subjectively potent for us personally, that the very nature of such an existence precludes any attempt to describe it well in temporal terms, and it may never yield its secrets while enduring any sort of empirical scrutiny.

Yet we do occasionally get glimpses of such possibilities–flashes of insight, moments when we sense a connection to something outside of ourselves, extraordinary inner events outside of our everyday experience–which suggest intimations of the existence of another world, which we can only describe as “other-worldly.” Getting to the heart of the matter can present us with a challenge to our intellect, and to our hearts and minds, to be sure, but such experiences can result occasionally in visceral, real, tangible, physical world responses, which are obviously inexplicable in any other way. We are forced to consider the possibility of an influence originating from a world whose nature crosses some kind of threshold between it and the world we know temporally.

Back in 2001, Columbia Pictures released a computer animated film entitled, “Final Fantasy: the Spirits Within,” which told the story of a future world in which scientists were pitted against mysterious forces invading and consuming all life forms they encountered, and a race to discover the true nature of the invaders featured two opposing worldviews: one which touted the power of science to construct a weapon which seemed to destroy the mysterious ghost-like creatures, and the other which proposed another more complex scientific approach involving an understanding of the nature of life on earth which included intimations of a spirit of the earth–Gaia. Ultimately, the powerful destructive weapon approach, directed by a materialistic and angry militant general, which nearly destroyed any hope for saving humanity, was defeated by a determined and life affirming scientific duo who solved the dilemma by piecing together the eight levels of the spirit of the earth.

I’ve included a link to the movie trailer if anyone is interested in further investigation:

The film was not a critical success in spite of extraordinary animation effects and a very compelling storyline, mostly because of the link the title suggested to the popular video game of the same name. Fortunately for me, I was unfamiliar with the game and enjoyed the movie on its own merit. What it suggested to me was the urgency to progress beyond our limited temporal existence and to discover a fuller and more holistic view of what the nature of life might actually be. It remains a potent message today, and regardless of what the ultimate explanation of the full nature of our existence might be, we must be willing to remain open to life in all its possibilities.

Is it possible that we exist not simply as a consequence of our cosmic and human evolution, but also by virtue of an underlying non-physical existence? While many aspects of our temporal reality remain outside of our comprehension currently, what would make any of us inclined to investigate, contemplate, and attempt to articulate the concept of a “transcendent reality,” when comprehension of the physical universe itself still remains beyond our current capabilities? The image above suggests a potential place to begin. Many mornings as a much younger man and occasionally over the years since then, I have had the opportunity to observe such spectacles as the one of the sunrise on the east coast at the Jersey Shore, and some others as the sun descended in the western sky in California, and the effect for me has always been palpably real of a deeper sense of connection to a kind of threshold between where life begins and where it ends temporally as the day begins at sunrise and ends at sunset.

“The relevance of conscious experience in generating (a) new understanding, (of an) intimate connection ( to intuition) with the core part of our inner selves, (is) becoming clearer. Intuition and the practices for intentionally enhancing it—meditation, prayer, deep contemplation, a developed sense of inner peace—can be seen as the key means for gaining access to this interior domain and then living it with an enlarged sense of purpose and direction. The human unconscious, which we experience only indirectly through subjective processes such as feelings, impressions, sensations, emotions, dreams and intuition, holds this invisible domain in place, always ready for awakening. Intuition is (humanity’s) communication link between (the) inner and outer minds and it bridges this all too familiar gap.” –© William H. Kautz/Center for Applied Intuition

The quote above came from a recent visit to the website for the Center for Applied Intuition in San Francisco, by Dr. Kautz, who earned an Sc.D. degree from the Massachusetts Institute of Technology (M.I.T.), conducted scientific and technical research at Stanford Research Institute (SRI International) for 35 years in the then emerging field of computer science, with additional activity in geophysics, health, chemistry and the social sciences. In 1977, he founded the Center for Applied Intuition (CAI) and was its Director for 15 years.

We often can have an intuitive sense of some existence beyond the temporal, regardless of how it might be configured or what might serve as its foundation or source. Traveling along the highways in Virginia, fully conscious and open to the concept of simultaneously existing in both worlds, observing the abundance of life all around me, seems to re-enforce the idea. Throughout human history, we see many varieties of approaches to explain or rationalize our ideas regarding the ineffable, but its existence as an objectively real possibility has been asserted by numerous sages, mystics, spiritual leaders, and even scientists throughout the ages. Carl Jung, the eminent Swiss psychiatrist was one such empiricist who clearly advocated a position which supports the idea in a clear way.

The existence of archetypes as primordial images, which we inherit as beings who possess a penetrating awareness of what goes on beyond what our senses tell us, suggests the potential of a non-ordinary state from which we come and to which we return when our time as temporal beings comes to an end. Dr.Kautz continues:

“Intuition may be regarded as a mere phenomenon to be studied by scholars, but it may also be seen as a natural part of life, just as we view intelligence, creativity, imagination, kindness, empathy, even the capacity to speak a language…(it) can now be defined as the human mental capability for drawing on an apparently unlimited source of knowledge (the collective unconscious or whichever name you prefer) to obtain almost any desired information, including that not accessible by common means. This capability bypasses the rational faculty, the familiar five senses and ordinary memory, which are not required and can even hinder the reception process.”

Awareness of our fullest and truest nature is only possible when we remain open to what may potentially explain our keen sense of intuition, imagination, and empathy for all life. If we can allow ourselves to extend what is possible, we may find a way to reach the world outside of our world.

The Spirit of Jefferson’s Monticello

One of the numerous highlights of 2017 for me, which also included several monumental family gatherings, was a long-awaited visit to Monticello, the home of Thomas Jefferson outside of Charlottesville, Virginia. After a whirlwind weekend of activity surrounding the wedding ceremony of my youngest daughter, the opportunity to see this historic home, which I had dreamed of since I was a young boy in grammar school, suddenly became available, prompting me to investigate the options for tours on their website, “https://www.monticello.org/

It didn’t take long to decide to take what they called the “Behind the Scenes Tour,” which included, according to the description, a tour “…through the first floor of Monticello and up the narrow staircase to explore the private quarters on the second and third floors, including the iconic Dome Room.” Although it was a bit expensive as museum ticket prices go, I felt like I wanted to see as much as possible, since it might be my only opportunity to take such a tour.

Since photography was prohibited in many of the areas within the home, where I was unable to make my own images, I have notated the sources for the images provided.

Upon arrival, I joined a handful of other enthusiasts along a path in front of the East Front main entrance for a brief introduction to the rules governing what was expected regarding visitor behavior–not touching anything on display, not sitting in any of the chairs except where designated, no photography was permitted in certain areas, and reminders about how challenging the stairs might be for anyone not accustomed to such climbing. Once the introduction was complete, we were led to the main entrance where our guide was waiting to greet us.

After a brief conversation waiting for a previous tour to conclude, we were led into the Grand Entrance Hall, where Jefferson was said to initially greet important visitors to the estate:


Courtesy of Thomas Jefferson Foundation–Photo by Robert Lautman

The feeling of standing in this enormous and storied hall gave me a clear sense of just how significant this home must have been even to the original visitors in the early 1800’s when Jefferson lived in the home. Many of the artifacts are those which were originally on display at one time or another, and I could feel the anticipation building to see more.

It took a total of forty years to complete what would become the permanent residence for Jefferson in Monticello, and although he took an active role in its construction throughout that time, he had always intended it to be the place where he would live out the remainder of his days, once his public life had concluded. During his tenure as President, from 1801 to 1809, he directed the tasks to complete Monticello from Washington, D.C., and the home itself was mostly completed when he arrived there in 1809.


© Thomas Jefferson Foundation at Monticello

Standing in the hallway leading up to the library room, preparing to move forward on the tour, I was momentarily overtaken by a keen sense of standing in a place where Jefferson himself surely had stood innumerable times, and looking ahead into that room, I felt myself drifting into an almost hypnotic state, almost expecting to see him turn the corner to greet us. From this point on, at various times throughout the tour, I couldn’t shake the sense of intercepting and sharing momentary flashes of a presence of spirit in several of the areas of the home, pressing me to stay back at times behind the group, in order to linger and absorb this sense of spirit.


© Thomas Jefferson Foundation at Monticello

During his lifetime, Jefferson had accumulated some 6,000 volumes in his personal library, and our guide reported that after the British burned many of the buildings in the city of Washington during their occupation in 1814, including the Library of Congress, Jefferson donated a large portion of his own personal collection to help America’s Library to recover from that disaster.

© Thomas Jefferson Foundation at Monticello

Throughout our tour of the upper floors, I continued to be struck periodically by how potent the sense of presence persisted in certain rooms, and the expert commentary provided by our guide, combined with the authentic and thoroughly researched artifacts which were present in each area, only enhanced this sense within me. Once we reached the very top of the house, in what was called the “Dome Room,” we were once again allowed to take photos, and the story surrounding the dome, which was added in 1800, brought us back to earth. Its original purpose was apparently never fully realized, as a kind of gathering place or receiving area for visiting dignitaries, and ended up being mostly used for additional storage according to the records obtained by the foundation.

The payoff came when we were directed to a set of double doors leading out to what should have been the West Front outside terrace, but instead revealed a secret room, apparently taken over by the grandchildren who lived in the house as a kind of getaway from what was very likely a fairly busy household.

Once the main tour had concluded, we were led to an adjoining room across from the Dome Room, where we sat and began a wonderful opportunity to discuss what we had seen, and to ask questions regarding anything we were still curious about. At the prompting of our expert guide, we began an initial conversation about the people who built Monticello, who were referred to in all the literature as “enslaved people.”

Obviously, the implication was controversial as it seemed an attempt to minimize the very difficult fact that slaves were employed in nearly every aspect of both the construction and the maintaining of the plantation. While the existence of slavery was a fact of life in those years leading up to Jefferson’s writing of the Declaration of Independence, and while the treatment of those individuals was, by most accounts, much less harsh than it was elsewhere in America at that time, there was no escaping the reality that these individuals were considered property, and that Jefferson struggled broadly with this reality, without taking any concrete steps to change the arrangement.

His relationship with Sally Hemmings, with whom scholars have verified that he fathered six children, didn’t come fully into the light for many years after his death in 1826. Today, we know a great deal more about this side of the Jefferson legacy, and the periodic reunions which take place at Monticello, now include all of the descendants of both Jefferson and Hemmings.

Taking a long walk around the grounds after the main tour permitted some additional views of the quarters for the workers and slaves, the original kitchen, and storage areas common to plantations at that time, but obviously on a grand scale due to the size of the estate, which originally was spread out over 5,000 acres, covering about eight square miles. One of my favorite points of interest was a huge tree along the gardens in the West Front area, which very likely existed when Jefferson walked those paths.

While we know so much more now about this controversial figure from American history, the fascination contained in any study of all of his accomplishments and contradictions seems never to diminish while standing in this architectural marvel or walking on the grounds just as Jefferson no doubt did many times during his tenure at Monticello. When Jefferson died in 1826, he was deep in debt, in today’s equivalent of several million dollars, and everything in the house and the property itself were auctioned off to pay his debtors. For some years afterwards, the house fell into disrepair and was nearly lost to history, but for the efforts of Uriah Levy, a Commodore in the U.S. Navy, who purchased the house and several hundred acres surrounding it in 1834. When Uriah passed away in 1862, the preservation efforts fell to his nephew, Jefferson Monroe Levy who took over in 1879, who restored many of the features of the home. In 1923, the Thomas Jefferson Foundation purchased the property from Levy and began years of restoring and purchasing of neighboring property and original artifacts, and has handled the care and preservation of Monticello ever since.

The memory I now carry with me of a sense of the Spirit of Jefferson’s Monticello, may largely be a part of my lifelong interest in stepping through the door, and the realization as a grown man that my childhood dream of standing in that house had finally come to fruition. The experience itself affected me profoundly, while still educating me in the ways which the flawed and very human Jefferson didn’t always keep in step with his words and declarations. The same might be said of any one of us, and while I found these revelations sobering at times, I still experienced a sense of awe as I walked the halls and staircases of Monticello.

 

Our Place In The Universe

An image from the Cassini spacecraft shows Earth as a point of light between the icy rings of Saturn.
Credit – Space Science Institute/JPL-Caltech/NASA

Thanks to the leaps in satellite technology, undertaken by NASA and others, as well as scientific advances as a result of humanity’s efforts to conduct space travel, there now exist many unique images of the Earth, taken from a number of different perspectives, and as living, cognitive beings in the 21st century of recorded human history, we have been privileged to have the opportunity to view the earth in ways that were impossible only 60 years ago. Many creative and innovative methods of photographing the Earth from above, from aerial photographs taken by kites, balloons, and even carrier pigeons, to those from airplanes and early attempts at rocketry, all contributed to our perspective in interesting ways. It would take several years after the advent of human space flight to finally accomplish the task of taking a photograph of the entire earth. On November 17th, 1967, the NASA/ATS-3 synchronous satellite, orbiting the earth at a distance of 22,300 miles, directly above the Amazon River, took the image below utilizing an Electronic Image Systems Photorecorder, transmitting the image to the Weather Satellite Ground station in Rosman, North Carolina:

I received a print of this photograph from the original negative, described as the “first color photo ever made of the entire earth,” as a result of my father’s employment at the Missile and Space Division of the General Electric Company, engaged in the effort to put an American astronaut on the moon. The souvenir photo was presented to me at age 15 as a gift intended to inspire and encourage my interest in all things related to space travel and to astronomy. I have lovingly preserved the image these many years, and although it is beginning to show its age, it still holds a particular fascination for me, and continues to inspire and encourage my interest in the perspective only possible to achieve from stepping away from the earth-bound view of life.

Most people remember the iconic image of the Earth from the moon taken in 1968 by the Apollo astronauts on their way to orbiting that nearest extraterrestrial orb, and in some ways, the simple fact that it was a cognitive human person recording that image on his way to the moon that gave it much of its appeal, but it was on August 23, 1966 that we first got to see the Earth from the vicinity of the moon, in an image taken by NASA’s Lunar Orbiter I:

Many astonishing and beautiful images of the earth from spacecraft orbiting the Earth have been recorded over the years, from John Glenn’s initial orbits of the Earth in February of 1962, to the many views of our planet recorded from the space shuttle flights, all the way to those being made available regularly from the International Space Station. As our technology progressed, we found new and interesting ways to record our place in the universe, and the image below, recorded in 1977 by the Voyager I spacecraft, shows both the Earth and the Moon in the blackness of space:

The image at the top of this post, recently sent from the Cassini spacecraft, recorded at a distance of only 900 million miles, is reminiscent of the very last image from Voyager II in 1990, which was taken just before the batteries ran out, at a distance of approximately 3.7 billion miles away. Carl Sagan famously used the photograph as a launch point for his book, “Pale Blue Dot, A Vision of the Human Future in Space.”

The perspective available to us as a result of these accomplishments, aside from being humbling and awe-inspiring, is one that we have only recently begun to appreciate more fully. We still have all the squabbling and competition among peoples and nations all over the globe, but we have far less of an excuse for not recognizing just how small our home planet looms against the immensity of the galaxy and indeed the whole known universe. We will eventually have to recognize the need to bring all people and nations together into a cooperative organized union of nations in order to preserve the Earth for future generations. Our place in the universe is not yet fully developed, nor do we seem any closer to bringing the people of the world together when we look at the conflicts and trouble spots in the world.

We hold the future of our species in our hands now. We are the caretakers of the earth presently, and the path ahead has some real challenges if we are to leave a sustainable and reasonably livable Earth to our children and grandchildren. Our place in the universe is uncertain in some ways, but we can work toward a greater understanding of our fellow cognitive beings and what it is that gives us our unique perspective. This is my hope in contributing to this blog–to join with all the other voices that are pressing us forward to a more sustainable future, and to achieving a greater appreciation of our privilege as Earth’s caretakers. The subjective experience of consciousness is the door through which we bring to fruition, the future of our fragile place in the universe.

The Inner Reaches began in Outer Space

From the June 1962 cover of National Geographic

Please have a look at this blogpost I wrote a while back about this amazing American…May he rest in peace….

February 20th marked the 50th anniversary of the day astronaut John Glenn orbited of Earth. He was one of NASA’s original Mercury astronauts, depicted in the recent film, “The Right Stuff.” The mission lasted just under five hours, allowing Glenn to circle the globe three times in the capsule he named, ” Friendship 7.”

When John Glenn made his historic flight, I was just 9 years old, but it had a huge affect on me even then. My father was an executive in the General Electric Company in the Missile and Space Division for many of the years leading up to the moon landing in 1969, and would often come home with souvenirs from NASA and the related teams that were a part of the space program. One day, when my Dad came home from work, he made all of us wash our hands in the kitchen. We couldn’t figure out why but did as we were told.

Once we had clean hands, he lined us up in a row and shook each of our hands like he was a visiting relative or dignitary who had just been introduced to us. When he was done, he told us, “You just shook the hand of the man who shook hands with John Glenn!” We were astonished, and began jumping up and down and shouting about our amazement. John Glenn had visited the facility where he worked that day and he had the opportunity to meet and talk to him briefly as the manager of his division. He also got an autograph, and told Glenn that he had a few amateur astronauts at home. Here is the paper with the autograph on it:

Soon after the memorabilia started to accumulate, I started to gather it in a large scrapbook, like other boys my age, and dreamed of being an astronaut. I called my scrapbook, “Man Reaches for the Stars: The History of Manned Space Flight,” and continued to accumulate newspaper clippings and images from magazines, and a variety of actual photos that my father was able to bring home to me from his workplace. I never once really thought I had the “Right Stuff,” but I loved to dream about traveling to space and loved everything about space. We were on vacation down at the shore in Brigantine, New Jersey, when the American astronauts Neil Armstrong and Buzz Aldrin walked on the moon, and we sat together with my Dad, and marveled at how far we had come since the days of the Mercury Astronauts.

Looking through my scrapbook this evening, I felt a little nostalgia for those days of amazement and wonder, and for the richness of the world my father had helped to paint for me, and how he encouraged me to dream big dreams, even if they wouldn’t all come true. I still share the fascination with space today, and when I look at the images of the earth from space, it always makes me long to see the view for myself, to experience the amazing sight first-hand. No view is quite like it…

Body, Mind, Spirit

body mind spirit2

“If we seek genuine psychological understanding of the human being of our own time, we must know his spiritual history absolutely. We cannot reduce him to mere biological data, since he is not by nature merely biological, but is a product also of spiritual presuppositions.” – -Carl Jung from a presentation at the C. G. Jung Institute Zurich, Küsnacht, 15 Nov 1953

“If we can reconcile ourselves to the mysterious truth that the spirit is the life of the body seen from within, and the body the outward manifestation of the life of the spirit–the two being really one–then we can understand why the striving to transcend the present level of consciousness through the acceptance of the unconscious must give the body its due, and why recognition of the body cannot tolerate a philosophy that denies it in the name of the spirit.” – C.G.Jung from “The Spiritual Problem of Modern Man, CW, vol.10

The persistent assertion by modern scientists regarding the development of consciousness and the human mind as “an accident of nature,” is an idea which not only opposes our natural inclinations as cognitive human creatures, but also one that is difficult to sustain in a definitive way given the equally persistent assertions to the contrary by researchers in a variety of disciplines. The tendency of modern science to view the development of our human mind as an accident seems to me to be more a result of the limitations of science to explain it, rather than being a conclusion that is justified by the evidence.

Considering that it took hundreds of millions of years and countless variations of living creatures for life on Earth to produce Homo-sapiens, one could be forgiving of the empiricists for being a bit skeptical, considering that it is only one variation–an anomaly so to speak–in the pantheon of life. Considering the nearly miraculous confluence of events which permitted life to evolve on Earth in the first place, any suggestion that it was not only BOUND to happen, but inescapably bound up in the fabric of life, does require a bit of a leap intellectually. Although there have been some exciting and compelling exceptions over the millennia, scientists are frequently reluctant to include their intuition, and tend to resist directing their imaginative inclinations outside the realm of science.

nervecell2

No one disputes the essential nature of neurological functioning in achieving an awareness of experience. All one has to do is observe the devastating effect of trauma to the brain to establish how vital brain function is to awareness. It does not necessarily follow, however, that the subjective experience of consciousness is created SOLELY by the brain. Neurological functioning involves a multitude of interactions within the brain itself. It includes a process of fragmentation and re-integration of multiple components: neurons firing in specific sequences, synaptic transferal of electro-chemical impulses, sensory input, cross-referencing of iconic imagery and memories of previous experiences. It is a very complex process which still eludes our understanding, and any attempt to reduce it to biology alone must surely fall short of the mark. We may be DEPENDENT on our brains to enjoy our capacity as human beings to experience our existence, but it seems unlikely to me that our brains GENERATE that experience.

In an enormously compelling and technically superb rendering of how the brain supports and grants us access to the world of conscious experience, Nobel laureate Gerald Edelman, and his colleague, Giulio Tononi, explore at length the foundational elements and functional components of our complex thalamocortical system in “A Universe of Consciousness,” and their treatment of the subject is “highly plausible” according to the book review excerpt on the cover. The level of attention to detail in discussing the various aspects of conscious states is reasonably accessible for anyone with an intense interest in the subject, and they present the reader with an enormous body of information relevant to brain functioning. In a refreshing change from many treatments of the subject, the authors acknowledge the limitations of what we are so far able to discern about this complex organ:

“The ability of the nervous system to carry out perceptual categorization of different signals for sight, sound, and so forth, dividing them into coherent classes without a pre-arranged code is certainly special, and is still unmatched by computers. We do not presently understand fully how this categorization is done…but we believe it arises through the selection of certain distributed patterns of neural activity as the brain interacts with the body and the environment.”

When addressing this “distributed neural activity,” they cite the example of how we are able to read after “…a time in which we had consciously to learn about letters and words in a laborious way, but afterward these processes become effortless and automatic.” They then acknowledge “…How our brain performs these demanding tasks remains largely unknown to us.”

bouguereau23
“A Soul Brought to Heaven,” by William-Adolphe Bouguereau

As someone who feels certain that a comprehensive theory of consciousness will eventually require us to include some sort of essential non-physical interaction, the anecdotal reports of visions, apparitions, and other psychic phenomena which humans periodically report, while mostly amusing to scientists and philosophers in our day, all suggest at least the possibility of an interaction with the ineffable or the mysterious. All of my research and study into the nature of our cognitive functioning continues to intrigue me beyond measure, but nothing I have encountered thus far has eliminated this possibility for me. On the contrary, much of it seems to ENHANCE the possibility! Much of the literature and astonishing progress in neuroscience points toward activity that is INFUSED with the spirit. Far from being dissuasive regarding a potentially “spiritual component” to human consciousness, examining the astonishing complexity of neuroscientific progress seems to me a fair indication of its PRESENCE!

It may well be that LIFE itself has, as a natural component of its nature, the infusion of nor-corporeal aspects for which there may only be a subjective awareness. That we are unable as yet to establish with certainty, a universal experience of a transcendent consciousness for all humanity is not sufficient cause to suppose that it does not exist. The quality and nature of our lives generally compare in many ways to that of all other living entities, and it is not difficult to detect subjectively, a profound connection to the natural world all around us, and to recognize that we are an essential member of the terrestrial community of life on Earth. Our higher cognitive capacities distinguish us in important ways, adding a significant element to our human nature which allows us to perceive and appreciate our interconnection with ALL life.

scientists

We owe the scientific community a great debt for the many benefits we enjoy today as a result of the advancement of empirical knowledge and the elimination of superstition and fanaticism which were the cornerstones of our ancient worldview. Science has brought us a long way from the “Earth as center of the universe,” mindset of ancient times, and in modern times it has created “miraculous” technologies that have enhanced life on this planet a hundredfold, and we need to continue to pursue its advancement vigorously.

But even as solid and predictable as the the laws of physics seem to us today, not one of them eliminates the existence of the human spirit, just as the many avenues of pursuing the human spirit cannot alter or eliminate the laws of physics. It doesn’t take an Einstein to conclude that both can co-exist and that each may be dependent on the other in important ways. Our subjective sense of “being” relies on being able to use our senses, but our senses do not BRING US into being, nor do they determine the significance of our existence. They are our window to the world of experience, and it is that world of experience that connects us to our sense of being and to the spirit.

Daydreams and Intuition

Daydream22b

“Everything remembered is dear, touching, precious….at least the past is safe, though we didn’t know it at the time. We know it now, because we have survived.” –Susan Sontag, Partisan Review Winter 1967

“Daydreaming is good for you. It fosters creativity, happiness and mental health…Daydreaming, letting your wishes and instincts play out, is so important because the real you– your true, authentic, emotional, free and spontaneous self comes to life. When you express the true self you are less likely to feel anxious or depressed and more likely to feel creative and content…Memories, fantasies, intuitions and inner conflicts that need to be worked through find a place for expression in daydreams. When your deeper mind opens up, you feel better, see possibilities and uncover solutions. Daydreaming strengthens the identity, fosters awareness and helps you grow…”

–excerpts from article in Psychology Today, “Creativity, Happiness and Daydreaming,” posted May 27, 2012, by Carrie Barron M.D.

Reflecting recently on the idea of the wandering mind, it occurred to me that daydreams often take up a significant portion of my daily mental life, and as the quote from Dr. Barron points out, it can have benefits for those who employ it in moderation. Recently, though, it seems that engaging in wandering mentally has become what I prefer to do whenever the opportunity presents itself, and seems to affirm her conclusions, particularly the one about opening your deeper mind allowing you to “…feel better, see possibilities, and uncover solutions.”

During a recent episode of concentrated daydreaming, I decided to record my wandering thoughts, hoping to gain some perspective or intuition from the stream of daydreaming consciousness. The recording took place in solitude, in a warm bath, and in a spontaneous state of mind:

hope

“There is a single candle burning in the corner. The water is warm and surrounds me on all sides. There is no light except for the candle, and yet, this is not completely true. There is another kind of light in the room, but it is not of the visible sort. It is, in some ways, a memory of light–in some ways the essence of light–and in other ways, a monument of light.

The memory of light, as it once shown, occurs often enough to evoke the feeling of the experience of the light, even as I might sit with eyes closed, allowing my wandering mind to illuminate the darkness without the benefit of an actual source of light being present. And yet I feel such comfort from the flame of the candle in the corner. It is a very small flame, but it speaks to something much greater–the sense of mystery and awe that I am even here to observe it in the first place.”

There have been a number of times in my life when I came close to extinguishing myself through accident or serendipity–never by intention–even though we often conduct our lives with other intentions of one sort or another, we occasionally place ourselves on the path of danger. I have been on the path of danger many times. Danger and I are old friends. As I contemplate the possibilities which may endanger me on the path ahead, perhaps the greatest danger is revealed upon reflection of the past:

“A long time ago, in centuries past, we existed on a plane that can no longer be reached. It is clearly in the past, but it also here and now in my wandering mind. We breathed the same air. Our hearts beat in rhythmic unison. I gazed deeply into your eyes; inhaled the scent which rose from your body; embraced the spirit inside you. At such moments, though bodies touch and hearts beat independently, we were one. My heart rose with each embrace. My spirit expanded until it encompassed yours; it has happened a hundred times a hundred times over centuries…and now…I know your spirit. I can see myself in you; our paths are illuminated by each other.

We have no patience. We cannot say what makes all of us as one. It must be experienced. In the ages past, when we first encountered the path, everything else disappeared. The whole physical world went dark except for the immediate area which surrounded us. As my eyes fell upon you, there was a powerful moment of astonishment and utter fascination. I couldn’t be sure if what I saw was the brilliance of the morning sun or a natural aura surrounding you. Like the fascination one feels staring into a fire in the darkness, I couldn’t turn my gaze away.”

sunlit tree

Life itself contains the essence of light. We sometimes refer to difficult days as “dark days,” and celebrate joyful people as “lighting up a room,” whenever they enter it. When we lose the trail of thought or come to a point on our path where we lose track of our direction, we say the trail has “gone dark,” and conversely, when we see a path forward, we may say that our path is now “illuminated.”

john longing 3a

When I was a very young grammar school student I was fascinated by the ancient world, far beyond what any of my fellow classmates seemed to be, and I delved into it mentally with a passionate intensity within my own inner world, and it seemed to me that no one even noticed my absence in the room as I wandered through the thoughts of what it must have been like to live in ancient times. There was no frame of reference for me or for the others either, but somehow I persisted and continued to indulge my daydreams. I wasn’t able to express the content or the character of those machinations. It was probably about the age of twelve when I realized that I obviously was contemplating experiences that could not be the result of what was manifesting in my everyday real world. I never lost this dual awareness as I grew, and even as a young man in the modern military in Germany, I couldn’t help but spend any available moment staring out the window, lost in the inner world of my daydreams.

inner world2

“While in between tasks, (during a recent study) researchers noticed that a set of brain structures in their participants started to become more active. These same structures turned off as soon as the participants began to engage in the cognitive tasks that were the original focus of the research.

Eventually, scientists were able to pinpoint this set of specific brain structures which we now know as the brain’s “default network.” This network links parts of the frontal cortex, the limbic system, and several other cortical areas involved in sensory experiences. While active, the default network turns itself on and generates its own stimulation. The technical term for such a product of the default network is “stimulus independent thought,” a thought about something other than events that originate from the outside environment. In common speech, stimulus independent thoughts make up fantasies and daydream, the stuff of mind wandering.

brain functions2

Apart from entertaining us when we’re bored…the preponderance of evidence suggests that the default network is there to help us explore our inner experiences (Buckner et al., 2008). Specifically, we engage our default network when we’re thinking about our past experiences, imagining an event that might take place in the future, trying to understand what other people are thinking, and assisting us in making moral decisions.”

–excerpts from article posted on Psychology Today website, “Why and How You Daydream,” Jan 08, 2013 by Susan Krauss Whitbourne Ph.D.

john longing

In the evening, as the days grow longer, and the daylight lingers, I sense a change beyond my control. I don’t know at all how I might survive it. Clinging to the grasp I have, I try to express myself in positive terms. I am uncertain about the future. What I do know, is that there is something more for me, my world–it is headed for the unknown, the incongruous, the ambiguous–the complete and utter boundlessness that the realm of possibility presents. I can stare blankly ahead, I can retreat, look away, drop into obscurity, but no matter where I go, my destiny will find me. When it does come, with luck, I will be able to pursue it. When my star rises, and the wheels begin to turn in that direction, perhaps there is a chance, after all these years of contemplation and writing, I may be approaching the culmination of the sum of all my daydreams.

A Fundamental Theory of Consciousness

humanity

As human beings, we are, in large part, unremarkably different from many other species on our planet in our physical core components and basic constituent parts and systems. In our most fundamental nature, we exist physically as they do, we are made up of the same essential molecular structures, we rely on very similar biological systems, and we require the same physical environment to sustain us. Our genetic structures and specific biological architecture are unique in some important ways, and our complex cognitive functioning distinguishes us from most other species to a degree that has permitted us to achieve dominance as a species overall, but these differences could easily be made irrelevant by catastrophic changes in our physical environment, similar to those which resulted in the demise of the dinosaurs.

Life has many layers and levels. Evolution has changed and continues to change the character of our existence in microscopically small increments, and we are only now, in this epoch of human history, beginning to see just how important our contributions have been as subjectively aware, cognitively capable, and intelligent beings and just how important they will be to the future of our world. For all the bluster and bravado of our human sciences, and the deeply entrenched and volatile pronouncements of our human religions, we still seem unable to reach beyond it all to come to terms with the true nature of our existence. None of it seems completely satisfying to most of us. It has always been my feeling that the reason for this has much less to do with the comprehensibility of our sciences or the verity of our spiritual inclinations, as it does with our understanding of the phenomenon of consciousness itself.

theory_everything

Reviewing material related to artificial intelligence lately has given me some cause to reflect on precisely what it is that we may be missing in all of the fascinating and thought-provoking conversations taking place around the issue. There are a number of efforts being made to recreate the physical structure of the human brain in some of the most prestigious institutions of our day, and several of the key figures of these efforts are genuinely striving to understand the processes which drive the cognitive apparatus inside our heads, in an effort to enhance the process of producing an artificial construct that can mimic the human brain. As compelling as these efforts are and as important as they may be for our understanding generally, (not to mention the progress we may achieve in correcting and alleviating brain pathologies,) what we will ultimately achieve by these efforts is still a matter of much speculation.

nervecell

In a fascinating book by V.S. Ramachandran entitled, “The Tell-tale Brain,” we see not only a scientist enthralled by the subject of brain physiology, pathology, and functionality, but one captured by the implications of our struggle to understand how it all fits together with our experience of the world provided by the nearly miraculous capacities that our brains provide as a result of both function and comprehension:

“We are vertebrates. We are pulpy, throbbing colonies of tens of trillions of cells. We are all of these things, but we are not ‘merely’ these things. And we are, in addition to all of these things, something unique, something unprecedented, something transcendent. We are something truly new under the sun, with uncharted and perhaps unlimited potential. We are the first and only species whose fate has rested in its own hands, and NOT just in the hands of chemistry and instinct.”

I was especially intrigued by chapter nine, in which he deals with the phenomenon of introspection:

“Sometime in the twenty-first century, science will confront one of its last great mysteries:the nature of the self. That lump of flesh in your cranial vault not only generates an ‘objective’ account of the outside world, but also directly experiences an internal world–a rich mental life of sensations, meanings, and feelings. Most mysteriously, your brain also turns its view back on itself to generate your sense of self-awareness…Qualia (the immediate experiential qualities of sensation such as the redness of red) are vexing to philosophers and scientists alike because even though they are palpably real and seem to lie at the very core of mental experience, physical and computational theories about brain function are utterly silent on the question of how they might arise or why they might exist.”

face brain

In his most recent book, “How to Create a Mind,” inventor and futurist Ray Kurzweil suggests that our efforts in artificial intelligence will eventually result in machines that will “become indistinguishable from biological humans, and they will share in the spiritual value we ascribe to consciousness.” In an attempt to explain the use of the term, “spiritual,” in a way that justifies his ideas to a broader audience, Kurzweil only succeeds in making the problem worse:

“Many people don’t like to use such terminology in relation to consciousness because it implies a set of beliefs that they may not subscribe to. But if we strip away the mystical complexities of religious traditions and simply respect ‘spiritual’ as implying something of profound meaning to humans, then the concept of consciousness fits the bill. It reflects the ultimate spiritual value.”

In my view, regardless of one’s position on the definition of “spiritual,” reducing our ability to access transcendent consciousness to merely putting enough neurons and synapses into one place in the way our brains arranges them, denigrates the profound nature of our humanity, and does little to promote the achievement of a fundamental theory of consciousness. As complex biological creatures, what we possess that the most sophisticated replica of a brain cannot fully manifest is our very human spirit which animates our “pulpy, throbbing colony of cells.” It is my belief that our rich inner life, our “experience” of existence, while facilitated by our complex cognitive functioning, making it intelligible to the degree that we currently enjoy, resists empirical scrutiny precisely because it does not “arise” from our physical systems, even though it may rely on them as a means of making awareness possible in the first place.

keiran oconnor ocean
photo by Keiran O’Conner

What we perceive as “experience” may, in fact, owe a great deal to the physical nervous system, and the foundational and cognitive functions of the brain, but consciousness itself, this ineffable vehicle of experience, may not spring from physical systems at all. It seems much more likely to me, as one who has these experiences, that they are far too rich, deeply personal, and profoundly beyond the natural world for them to be solely dependent on it for their existence. I suppose that removing the question of consciousness from the natural world makes scientists and philosophers a little nervous. Who could blame them? We are only recently ridding the world of many of its superstitions through science and modern philosophy, and all of our spiritual traditions, as diverse and marvelously well-suited to addressing the transcendent as they can be, quite often fall short of any better explanation.

One of the most compelling refutations to those who eschew the existence of anything transcendent or spiritual can be found in the genuine connections we sense between our own and other human spirits. Though these connections can be powerfully real “subjectively,” they cannot be demonstrated empirically. Any potentially tangible evidence that one might perceive for the existence of such connections, should it ever be forthcoming, is unlikely to convincingly persuade those whose experiences in this regard are limited or non-existent. For me though, when we find ourselves standing by the ocean, gazing out beyond the horizon, both the temporal and the transcendent can be viscerally experienced if we are open to them. Being given the privilege of looking deeply into the eyes of our beloved, or holding our newborn children in our arms, has never failed to convince me unerringly of the existence of the spirit. Convincing the world-at-large is a wholly different matter. In the weeks to come, I hope to illuminate some of the ways that we might become convinced to at least consider what a fundamental theory of consciousness might look like if we expand our view to include the ineffable.