Our Human Powers


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“Finally we must make use of all the aids which intellect, imagination, sense-perception, and memory afford in order, firstly, to intuit simple propositions distinctly; secondly, to combine correctly (compare) the matters under investigation with what we already know, so that they too may be known; and thirdly, to find out what things should be compared with each other so that we may make the most thorough use of all our human powers.”

–Rene Descartes, Rules for the Direction of the Mind, circa 1628

Throughout each of my personal investigations of the subjects related to my experiences in the early seventies, especially those which catapulted me into the most astonishing, chaotic, and emotional period of my life, I have been compelled to attempt to penetrate their mysteries and implications, based on both the intellectual and metaphysical foundations of human endeavors. At first, as an uninitiated and rudderless spirit in the world, I could only take stabs in the dark–disoriented in the extreme as I was–and while it took some time to decipher and organize these efforts, I gradually progressed beyond the chaotic stage and began to comprehend the experiences more broadly.

In the autumn of 1973, I experienced what C.G. Jung described as “an eruption of unconscious contents,” which led me to create a document entitled, “The Beginning, The Foundation, The Entrance.” Although I did not recognize it as such at the time, I have gradually come to view the experience as a pivotal event in my life, and I have spent much of the time since it occurred attempting to decipher the meaning contained in the document. The bulk of the document’s contents remained poorly understood by me for many years afterwards, and only in recent years have I finally begun to comprehend it more fully, and to begin to place it in a broader perspective.

Way back in 2014, I began to tell the story of the events “which catapulted me” into my investigations, and for those who may not have encountered the beginning of the story, here is a link to that posting:

Story Beginning

After applying years of persistent and determined mental effort, it seems to me, that we may only be said to truly comprehend our lives experientially, while still requiring and receiving much benefit from research and expansion of our knowledge generally. Our perceptions of the world, through an array of sensory faculties and cognitive skills, assist us as we construct and try to make sense of our daily reality, and although there are characteristics of our sensory systems which are subject to potentially erroneous interpretation of their input, as is the case with optical illusions, there are adequate safeguards available to nominally functionally brains and sense organs to feel confident in making judgements regarding the true nature of what we perceive, and to determine with reasonable certainty that we exist in the physical universe, as a substantial living entity. There have been a variety of accomplished thinkers throughout human history who have written at length regarding the range of what we might express with confidence in this regard, and I am not so enamored of the conclusions drawn from my own experiences to suppose that they represent some sort of comprehensive explanation. I present my ideas and thoughts here more as an explanation of what has brought me to suggest them as a beginning to unravel it all.

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With basic functionality of all our perceptual and intellectual systems intact, we are able to propose judgements regarding our perceptions. Quite independent from the actual quality or accuracy of those judgements, we have good cause to feel at least reasonably confident that as conscious cognitive creatures, that we are HAVING experiences based on our ability to perceive. Acute perceptual disabilities caused by disease or injury to the brain, and heightened perceptual capacities such as the many varieties of synesthesia, represent the low and high range of quality possible in our experiences, and to some degree, we generally rely on the agreement of our fellow sentient beings to assist us in gauging the reliability of our interpretations, along with whatever previous experiences we might have available to us in memory. It is clear that we each enjoy a unique perspective as an independent observer of our own experiences, and that we interpret them from a relatively narrow subjective viewpoint most of the time. Not surprisingly, we may occasionally find ourselves as the lone possessor of a solitary interpretation of a particular subjective experience, as with personal trauma, as well as sharing what might ultimately turn out to be a mistaken view of the ideas and experiences of thousands of other confident perceivers, as with those who believed that the earth was flat, or that the earth was the center of the universe.

Numerous considerations including social, cultural, biological, and specific neurological components can contribute to the general run of experience for most of us, but our individual interpretations of our unique experience of existence, while clearly difficult to verify subjectively for those who are NOT us, even when they are standing right next to us, rely on what can constitute a remarkably different perspective, and in spite of possessing a similar range of shared experiences and education, may seem quite out-of-the-ordinary to other sentient beings.

Desc: 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 ¥ Credit: [ The Art Archive / Kharbine-Tapabor ] ¥ Ref: AA529033

“Just as the imagination employs figures in order to conceive of bodies, so, in order to frame ideas of spiritual things, the intellect makes use of certain bodies which are perceived through the senses, such as wind and light…The wind signifies spirit; movement with the passage of time signifies life; light signifies knowledge; heat signifies love; and instantaneous activity signifies creation…It may seem surprising to find weighty judgements in the writings of the poets rather than the philosophers. The reason is that the poets were driven to write by enthusiasm and the force of imagination. We have within us the sparks of knowledge, as in a flint: philosophers extract them through reason, but poets force them out through the sharp blows of the imagination, so that they shine more brightly.”

— Olympian Matters, Rene Descartes, 1619

Think of the varying degrees of culture shock when an individual is transplanted from a previously narrow or isolated environment of a rural character to a big city or urban center. The individual, having developed keen instincts in the previous realm of experience may find themselves virtually without adequate resources to make sense of the altered environment. Likewise, a sophisticated city dweller who handles the intricacies of city life and who may have a fine command of the urban environment, might find a remote rural landscape equally challenging. In each case, the perceptual and cognitive apparatus are fully functional, but require an additional number of experiences before comprehension can catch up. Imagine now how my own limited experience of the world thwarted my early attempts at comprehending the “eruption of unconscious contents,” (Jung) in 1973. Is it any wonder that I turned to philosophy, poetry, and investigation of the whole range of human thought and experience through the ages in order to come to terms with what happened?

If it is true, as my research and contemplation of the subject of the subjective experience of the human version of consciousness suggests, that consciousness is a manifestation and an expression of a non-physical reality which is the source of all life in the universe, and if we are able to affirm consciousness as a means through which we are able to gain access to the transcendent source of our awareness, aside from the many intellectual and spiritual benefits such knowledge might provide, it may provide, among other things, a source of genuine solace for all sentient beings who might be facing their own mortality or that of another. Reviewing my ideas on the spiritual aspects of existence generally and of consciousness particularly, it seems more urgent than ever to attend to the conclusions they infer for me, based on these ideas.

In the coming months, I will be posting some of the foundational ideas and conclusions drawn from the years of developing myself as a philosopher, poet, and serious student of the science of consciousness, and hope to expand the conversation by including some of my recent reading and research, as well as reporting some relevant experiences that support these ideas.

Inner Worlds; Outer Worlds

“Millennium Run,” showing the distribution of dark matter in the local universe created by the Max Planck Institute in Germany.

“The dilemma of modern society is that we seek to understand the world, not in terms of archaic inner consciousness, but by quantifying and qualifying what we perceive to be the external world by using scientific means and thought. Thinking has only led to more thinking and more questions. We seek to know the innermost forces which create the world and guide its course, but we conceive of this essence as outside of ourselves, not as a living thing intrinsic to our own nature.”

—excerpt from the film, “Inner Worlds; Outer Worlds,” by Daniel Schmidt

There are a great many resources from the ancient writings and various historical, spiritual, and scientific publications produced throughout the history of humanity to draw upon when we consider exploring or contemplating the nature of our current reality. Scholars in a wide variety of fields of thought have labored through the centuries to decipher these offerings to enhance our understanding and to combine what they reveal with our modern research, in order to reap the benefits of the many wisdom traditions and significant intellectual studies, while still incorporating our current level of advancement in these areas.

As an earnest seeker of knowledge and explorer of my own “inner evolution,” I have spent these last eight years here at John’s Consciousness attempting to share the results of my exploration with a broader audience, and often encounter what Daniel Schmidt called, “The dilemma of modern society.”

“In the Vedic teachings, akasha is space itself; the space that the other elements fill, which exists simultaneously with vibration. The two are inseparable.”

—excerpt from the film, “Inner Worlds; Outer Worlds,” by Daniel Schmidt

There have been a number of individuals throughout human history who have struggled with these same difficulties, and it seems to me that we may have begun to lose sight of what the ancients knew intuitively—that we are part of a dynamic synergy of life in both the physical and non-physical realms. While coming to terms with our true nature does require us to comprehend more fully our physiology and the physical laws which govern all that we observe and experience as temporal creatures, it has been my contention for a very long time that coming to terms with the true nature of our existence requires us to achieve a level of understanding of components and aspects of reality that are being undermined by modern technologists who insist that everything can be explained in terms of our temporal existence.

Closeup of dark matter distribution created by the Max Planck Institute in Germany.

As Daniel Schmidt puts it:

“Focusing on thoughts only, and seeing only the illusions of the outer world, has muted our natural connection to our inner awareness of our truest nature…It is the loss of the connection to our inner worlds that has created imbalance on our planet. The ancient tenant, “Know Thyself,” has been replaced with the desire to know and experience the outer world of form.”

Those of you who have been following along here recognize that while my own experiences have been out-of-the-ordinary in a number of situations throughout my life that I have always maintained an intense interest in neuroscience, cognitive studies, psychology, and the extraordinary viewpoints of scholars and scientists who have studied and written extensively on these related areas. At the same time, I have maintained an equally intense interest in the philosophical and spiritual underpinnings of a wide range of authors, philosophers, and spiritual writers throughout history, and have shared my interests in a variety of worldviews that point toward a more inclusive and expansive outlook toward this important idea of the existence of both an inner and an outer world.

At the top of this page, the image of what scientists at the Max Planck Institute in Germany describe as a theoretical display of the what the distribution of dark matter would look like if it could be illuminated, struck me as an enormously appealing and insightful way of demonstrating just how mysterious and fascinating our connection to everything in the universe truly seems. They explain it in this way:

Comparison of section of dark matter distribution with a human brain cell created by the Max Planck Institute in Germany.

“Dark matter is essentially what we previously thought of as empty space. It’s like an invisible nervous system that runs throughout the universe. The Universe is literally like a giant brain; it is constantly thinking using a type of “dark” or hidden energy that science is only starting to understand. Through this immense network unfathomable energy moves, providing the momentum for the expansion and growth of the Universe.”

These ideas are a startling and yet particularly compelling argument for a kind of cosmic symmetry that pervades the Universe, and this scientific understanding aligns in an especially nice way with many of the views expressed by the ancients, and reiterated by numerous scholars and authors that point toward an intimate connection of all life and all existence.

Connecting to the World Within

Giving deliberate and purposeful attention to developing some form of contemplative practice is essential for promoting a greater degree of self-awareness, and for encouraging us to conduct the deep inner searching necessary to reach and explore the world within us. In order to begin this process, we must be able to still the mind and quiet the relentless inner voice of conscious thoughts. Allowing the mind to settle down and become quiet, releases us from thoughts about daily activities and concerns, and prepares our mind to turn its attention to a more directed period of contemplation.

My own daily practice usually includes early morning meditation, typically lasting twenty to thirty minutes after breakfast and before consuming my morning coffee. I generally spend my coffee time catching up on correspondence, reading the paper if I have time, and then looking at whatever tasks I hope to achieve in the day ahead, with the purpose of deciding on whatever amount of time I can set aside throughout the day for deliberate thoughtful reflection, which often includes some deliberate choice of gentle musical accompaniment that assists me in achieving a relaxed state of mind. There is no set formula, and there are times when it isn’t possible at all to do so. The important part of any program isn’t a precise adherence to a rigid routine, but rather, a deliberate choice to incorporate time for contemplation on whatever schedule the day allows.

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With regular attention and consistent effort, it is possible to find a number of opportunities for even short periods of time each day to disengage from daily routines, long enough to give consideration to contemplative endeavors. I also find it useful at the end of the day to review whatever conclusions may have occurred during my time in contemplation, if any, and record those thoughts in either my writing journal or in my recent alternative “audio journaling” recording sessions. Seeing progress in a written journal, and reviewing audio recordings I’ve made over time, helps me to reinforce the ideas that have resulted from those efforts, recorded when they were freshly arrived in a deliberately chosen and purposeful state of consciousness.

Many illuminating moments can be encountered during directed contemplation, particularly when it is preceded by a clearly delineated mental and spiritual preparation to withdraw from the temporal world, as well as a reasonable degree of either silence or a calming environment, with at least no more than a background murmur to contend with that doesn’t distract me.

Whenever the opportunity presents itself, I spend as much time as I can in some variety of a natural setting in the wilderness or a recreational area in the temperate times of the year, which always seems to have an effortless transformational effect on me. Even during the winter, a walk in the early morning snow or a late night stroll around the block can elicit a profound inner connection to the world within. For me, though, communing with the natural world and escaping the daily routines in any significant way is my link to the phenomenon of consciousness, that richly-textured subjective experience of existence, which, for me, points so clearly to the non-material aspects of that existence.

Currently, we can only verify consciousness subjectively, but this does not mean that the door is closed exactly on searching for other ways to do so. I may not be able to verify YOUR consciousness with the same subjective certainty that I can verify my own, but we limit ourselves when we look at the physical plane and temporal existence as the “real world,” and everything else as unreal. Non-material aspects, while not having any demonstrable material existence, can still exist just as certainly as those which can be seen with a telescope or under a microscope, only in a manner inaccessible to our science.

Modern physicists have recently proposed string theory as a way of resolving the conflict between general relativity and quantum mechanics, and it posits the idea that our universe has many more dimensions than are discernible to us as physical beings, suggesting that the material world itself may also be composed of some variety of non-material aspects.

If we examine the currently available evidence of human evolution over millions of years, allowing for informed inferences based on as much of both science and metaphysics as can be tolerated; there is a path that leads toward a greater understanding of the evolution of consciousness, its role in the temporal, and its foundation in the non-material.

I sometimes like to frame the argument for differentiating consciousness from cognition by comparing them in terms of a radio broadcast. The radio transmitter, the radio antenna, the propagation of radio waves through the atmosphere, and the radio receiver are the mechanisms of radio transmission and reception. The radio equipment doesn’t CREATE the content of the radio broadcast. All the radio equipment in the world is useless without the person who INITIATES the transmission and composes a comprehensible message. A conscious entity of sufficient intelligence can design, build, and operate the equipment, but without the capacity for creating some message or transmission to communicate, the mere existence of the equipment is insufficient to make productive use of its abilities. That requires something more—a creator of the message!

In the same way, I do not believe that human consciousness is generated solely by our EQUIPMENT. Our neurons, synapses, coordinated brain regions and sufficiently developed frontal lobes—all of it evolved finally in hominids to the point where we became aware of a wider existence beyond simply experiencing life. As I experience it, the life within me is my real life. Neurons and synapses provide the means to access consciousness. That is a distinction which is, in my view, unavoidable.

It will become even clearer when the technology eventually catches up to the brain with a manufactured device that somehow utilizes trillions of switches, emulating our interconnected networks of neurons that mirror in some fashion the architecture of the brain. It is my view, that when they are finally able to construct even the most sophisticated version of a precisely constructed BRAIN INSTRUMENT, which is comparable to the architecture of a human brain, it may produce a very sophisticated device that mimics brain activity, but is unlikely to possess anything truly comparable to human consciousness. Simply recreating the structure of the brain will be insufficient to bring to life a fully developed living being, with all the capacities and richness of our experiential subjective aliveness, since it hasn’t been established at all that brain activity alone can account for our own subjective experience.

There is so much more to human subjective experience than brain activity alone, and even our own ancient human ancestors had a structurally similar physical brain for thousands of years before demonstrating significant self-awareness and the ability to begin to comprehend the world. The stark difference between what took nature millions of years of biological evolution to produce, and what a future technology might produce with whatever synthetic materials are developed along the way, will very likely show this contrast definitively.

Whatever capabilities such technologies will enable in a manufactured device, it will not be ALIVE, nor will it be able to comprehensively assume the identity or house the consciousness of a preexistent biological human. Science fiction stories of such developments gloss over the finer points of our humanity, and often neglect to acknowledge that our bodies and brains are receptacles—mechanisms which are animated by energies and aspects which have no corresponding physical existence in the same way that our bodies do.

Our current medical technologies can ensure that virtually every single human bodily function operates at a nominal level. With the exception of brain cells, we can reconstruct or repair virtually any damage to human tissue, and, in some cases, even stimulate artificially the process of regenerating cells, but no matter how sophisticated we get, we won’t be able to precisely produce a human egg or sperm synthetically. We cannot even produce a human zygote by synthetic means, without starting off with genuine human biological tissues.

We may end up manipulating the biological components produced by our human biological inheritance, and even though we risk a great deal by doing so, it may alter future generations in ways we could not now anticipate, but any process or procedure that utilizes materials that are not wholly biological cannot hope to produce some variation of a truly biological human.

The reason for this is because what underlies, supports, and is ESSENTIAL to those living components and materials—the very kernel of their nature—is NON-MATERIAL. When you begin to consider the nature of human existence by supposing that a non-material dimension or aspect to existence is a given, then it seems conceivable to me that we may one day achieve a comprehensive understanding of the nature of human consciousness, which will not be forthcoming unless we integrate these essential aspects.

In order for us to continue to evolve as a species and to survive in the eons which lay before us, we must seek a greater understanding of our true nature. It is not religion, but it is not purely science either, and it is DEFINITELY NOT dogma from either area of study that will ultimately illuminate our comprehension of human consciousness.

Ancient Beginnings

–Marcus Tullius Cicero, by Bertel Thorvaldsen as copy from roman original, in Thorvaldsens Museum, Copenhagen.

“We must fight…against old age. We must compensate for its drawbacks by constant care and attend to its defects as if it were a disease. We can do this by following a plan of healthy living, exercising in moderation, and eating and drinking just enough to restore our bodies without overburdening them. And as much as we should care for our bodies, we should pay even more attention to our minds and spirits. For they, like lamps of oil, will grow dim with time if not replenished. And even though physical exercise may tire the body, mental activity makes the mind sharper.”

“How wonderful it is for the soul when—after so many struggles with lust, ambition, strife, quarreling, and other passions—these battles are at last ended and it can return, as they say, to live within itself. There is no greater satisfaction to be had in life than a leisurely old age devoted to knowledge and learning.”

—excerpts from Cicero’s essay, “On Old Age,” —44 B.C.

An orator, philosopher, poet, and activist politician in his day, Cicero became consul of Rome in 63 BC—Rome’s highest political office. He wrote much that is worth reviewing and the quote above seemed to resonate for me currently, as I am paying “even more attention to (my) mind and spirit, so that they won’t “…grow dim with time.” My life is not what I would describe as “leisurely” exactly, and although I do have more time to devote to “knowledge and learning,” it’s still a struggle to balance what is possible to do and what is required of me.

This month I wanted to set the stage for a review of some of the main foundational subjects about which I have been writing, particularly for those who may be only recently encountering the nearly three hundred postings here. Over the past several weeks, I have spent a fair amount of time in support of my newest granddaughter, who just arrived home from the hospital this past weekend, and I’m happy to report that she is not only well and healthy, but simply perfect in every way.

Holding my beautiful granddaughter and sharing intimate family moments is not only a privilege of great value to me, but perhaps even more importantly, it is an unambiguous affirmation of the existence of the human spirit, which may not be possible to achieve in another way. The awareness of the presence of spirit in this situation is primarily intuitive and subjective, but unmistakable.

Her arrival on Earth has been a momentous one for the family and watching my son and his wife caring for their first child, feeling all of the emotions and concerns that come along with it, I can’t help but reflect on these very same moments in my own life, when I brought my son home for the first time.

 

 

The experiences I have known as a grandfather or any number of individual phenomena clearly cannot, by themselves, fully explain or illuminate comprehensively the broader subject of the nature of our subjective experience of human consciousness, nor do they necessarily compare in intensity or magnitude to other reported mystical or spiritual awakenings over the centuries, but considered together in the broadest sense of human experience, they do provide a window into the character and quality of our humanity, and since I bring decades of serious contemplation of the subject with me to such experiences, for me, they lead to at least a solid opening for a discussion.

In order to begin to understand our subjective inner experience, we have to imagine what life must have been like for our earliest ancestors, who possessed all the requisite physical structures for a comprehensive cognitive system in their brain architecture, but were only slowly becoming self-aware in a meaningful way, and who were beginning to devise ways of demonstrating it to themselves and to their fellow Homo sapiens. These capacities did not develop suddenly, nor were our early ancestors equipped initially to make use of them once they did appear. Our ancient beginnings were humble indeed.

Although several locations in Europe boast of ancient cave paintings with remarkably detailed renderings of a variety of animals known to exist in prehistory, there have been very few discoveries of images or objects depicting human figures recovered in excavations of prehistoric archeological sites in Europe, and the earliest occurrence of such images in any significant number now appear to have been located in South Africa, in the Drakensberg Mountains.

According to the popular PBS documentary series, “Civilizations,” the San Bushmen hunter/gatherer culture produced a number of displays of prehistoric artwork, placed there tens of thousands of years ago, which feature multiple instances of human figures included in the paintings on the cave walls of those ancient sites, indicating some of the earliest links to what the narrator describes as “…clues to the birth of the creative impulse, and modern human self-consciousness.” I highly recommend you locate this series on your local PBS station or other outlet, and several of these images are from the series.

Discoveries in several locations throughout the African continent provide remnants from the ancient world, which suggest evidence of the earliest attempts to build large communities, based on practical considerations of sustenance and survival, like the early development of agriculture about ten thousand years ago.

About seven thousand years ago, in what we refer to as the “fertile crescent,” and “the cradle of civilization,” in the area between the Tigress and Euphrates rivers in what is now Iraq, the first evidence of the establishment of “true cities,” can be found in areas where the remains of ancient cities like Eridu and Uruk were once located.

Perhaps as early as five thousand years ago, artwork became more deliberate and more potent as these early civilizations became more complex as unified cultures, and centers of power. Some of the earliest recorded writings in ancient scripts, according to the narration in the series, recorded ordinary events like “…the payment of taxes,” but sometimes “…told the stories of gods and heroes.”

Around four thousand years ago, the ancient Egyptians began to establish trade with the Minoans, on the island of Crete, part of modern day Greece. The gradual rise and eventual disappearance of many of the ancient civilizations led to a blending of traditions, and the dissemination of a variety of languages and cultural influences, which are still evident today in our modern societies.

Even more intriguing, was the discovery of the ancient city of Petra in modern day Jordan, established by the Nabataean Empire around 400 B.C., where the thriving culture carved out some of the most spectacular stone edifices of ancient times. Although the living, breathing trade center and creative culture in what was then the capital city of the time, only lasted approximately three hundred years, they left behind an extraordinary legacy of engineering acumen, evidenced in the “…cisterns and reservoirs,” to trap the winter rains, and a flourishing artistic heritage in the stone sculptures, elaborate mosaics, and legendary gardens, enjoyed by a population at its peak of about 30,000 people.

Looking back over the millennia through recorded human history, it appears that while our cognitive and creative capacities during these early epochs, began to gradually produce ever-more elaborate demonstrations of “modern human self-consciousness,” it would take tens of thousands of years to develop a more nuanced and sophisticated capacity for our modern day form of human consciousness.

…more to come…

Awareness and Consciousness

“Solitude seems to me to wear the best favor in such as have already employed their most active and flourishing age in the world’s service…We have lived enough for others; let us at least live out the small remnant of life for ourselves; let us now call in our thoughts and intentions to ourselves, and to our own ease and repose…”

—excerpt from Michel de Montaigne’s “On Solitude.”

Greetings to all my subscribers, casual readers, and visitors here. Hopefully, 2019 is shaping up to be a better year for us all, and I encourage everyone stopping by or returning here for a visit to remain open to new ideas, and to look inward to seek an expansion of our understanding of ourselves and the world-at-large in the New Year.

Over the past eight years on John’s Consciousness, the primary subject I have chosen to pursue, concerning the complex machinations of our subjective experience and the nature of consciousness itself, can be quite challenging to write about in a way that is accessible to the general reader, and I am constantly searching for ways to relate my own and other people’s personal experiences as a means of illuminating the many facets and mysteries surrounding the human subjective experience. The subject also requires of the readers here having some familiarity with the subject from a modern perspective, and now that I am enjoying a greater degree of “ease and repose,” I feel compelled to “at least live out the small remnant of life,” that remains, by attempting to summarize my general understanding of the subject as well. This is the first installment of that summary, which hopefully will be followed by a more elaborate treatment of specific areas of concern in the blog posts to come.

Possessing a comprehensive cognitive awareness of being aware, knowing that we exist, and knowing that we know, so far as we know, can only be attributed to humans currently, which uniquely empowers us to know we exist as a self-aware, individual person, to devise complex plans, to imagine unseen worlds, and to choose even reprehensible or unnatural behaviors, as well as to directly change and influence our environment. It is my contention that all of this is made possible by virtue of an elaborate synthesis of both temporal and ineffable elements. While this idea represents a challenge to our 21st century scientific community, it is not completely intractable. As with most phenomena with multiple layers of both coherent and ambiguous components, the connections between disparate elements are often only possible to discern with determined effort, and an open-minded approach as to how these aspects might come together.

Ever since the hominid brain evolved sufficiently to provide modern humans with an adequate degree of species-specific cognitive talent, which remains undetected in any other known species, the blossoming of conscious awareness slowly provided Homo sapiens with the ability to not only be aware that they exist, but to utilize this new ability deliberately and to do so quite often with a predetermined purpose, not necessarily instinctive in nature, nor in our best interests always. It seems likely that some form of this ability may have been present in several other early hominid species, but only began to coalesce into a functional and more useful process during the Aurignacian epoch, where a fuller development of our higher cognitive functioning was facilitated by a gradual but significant increase in the complexity of the cerebral cortex.

While very little solid evidence of any truly functional self-awareness has been found prior to that time, I think even the most empirically-minded paleoanthropologist would concede the likelihood, that the process of human evolution provided the capacity for our enhanced cognitive skills long before we were able to take full advantage of them or to demonstrate them.

The ability for complex thinking and to remember what we think, when combined with an expanding comprehension of the world generally in which the thinking occurred, led to an increasingly sophisticated thought process, which may initially have flourished because it enhanced our ability to survive as a species, but ultimately imparted a great deal more than a survival advantage. Once the potential for meaningful self-awareness was in place, it slowly began to manifest in demonstrative ways as we have seen in the early cave paintings by our primitive ancestors. The journey from those ancient beginnings to the modern day variety of human consciousness shows a remarkable range and variety of progress and aptitudes, which were a direct result of a gradual development of a more richly textured and nuanced human variety of self-awareness.

Ask any parent or caretaker of a human baby—especially when they occupy that role the majority of the time and are observant of the child’s progress—and they will likely report a gradual degree of increasing awareness in that child as time passes. As a child learns to accomplish a greater number of complex tasks through play and begins to make associations with objects and sounds, they will begin to demonstrate increasing sophistication with the use of specific sounds to get what they need or want.

As a direct result of trial and error in many behavioral choices, as well as accumulating experience and memory in all basic human functions, once they are able to combine their experience and knowledge of specific sounds with the memory of the results achieved by doing so, they begin to acquire an expanded functional ability with language, and undergo a transformation to a wider awareness that naturally unfolds.

What is most intriguing about observing the blossoming of modern consciousness in a 21st century child, aside from the insights we can gain about the process of cognition generally, is the intimation that there might be a correlation between the development of consciousness in children today and the evolutionary path which resulted in the achievement of cognitive self-awareness in the first place.

We infer from the available evidence in the fossil record that while our ancient hominid predecessors may have possessed remarkably similar brain architecture for hundreds of thousands of years, they were very likely not fully or cognitively self-aware in a way that would permit a more developed sense of how to utilize that awareness for much of that time.

The survival advantage conferred by a sufficiently complex cerebral cortex which could facilitate such awareness only became demonstrably clear with what is now viewed as the likely species-ending interbreeding of the Neanderthals with their more cognitively talented and successful Cro-Magnon competitors. Whatever degree of consciousness was adequate to impart that advantage to modern humans, once it took hold, sophisticated and functional self-awareness appeared to be one of the defining hallmarks of a successful hominid species.

While it is clear from an evolutionary perspective that any ability or pattern of behavior which enhanced the survivability of our species would favor those who employed them, at some point, higher levels of cognitive functioning began to impart what scientists like to describe as “secondary” or “coincidental” subsequent advantages and capacities. Creative use of our development of cognitive skills for survival, also presented us, by coincidence, with a creative capacity for art and music and mythology. Awareness of our inner mental imagery and development of a complex grammatical language to express that imagery, as an enhanced survival strategy, also just happened to provide us with a way to construct elaborate creative solutions to our questions about the mysterious workings of the world around us.

According to the empirically minded amongst us, now that we have finally progressed to the point where we can resolve many of the questions about how the universe came about and to comprehend the underlying principles of the physical laws which govern the universe we observe, whatever value creativity may have in other realms is interesting to be sure, but unlikely to yield much in the way of explanation of our fundamental character as cognitive creatures.

Those whose emphasis is concentrated more toward the ineffable or spiritual realms often tend to downplay the benefits of the empirical scientific view, except when it pertains to physical facts about our complex human biology, and feel strongly that it cannot adequately explain our subjective experience of consciousness; the “what it’s like” experience of being human. It leaves unanswered all of our most pressing questions related to the transcendent. It seems more likely to me that a comprehensive theory of consciousness will contain elements from both ends of the spectrum of ideas in this matter.

The concept of transcendence, going beyond the ordinary limits of our physical existence, and theories dealing with the incorporeal and elusive aspects of human existence, do not lend themselves well to empirical scrutiny, but the astonishingly complex workings of our evolving cognitive capacities require us to acknowledge that there may be a profoundly important fundamental connection between these concepts with the equally astonishing cognitive functioning which facilitates our subjective “what it’s like” experience of consciousness.

The idea that transcendence is expressed through our richly textured subjective experience of existence as temporal beings, and that we rely on the many complex interactions of cognitive functioning for access to our temporal awareness of the transcendent, offers a path to a possible middle ground, which may just assist us in achieving greater progress in this study.

There are several schools of thought which currently dominate the arena of consciousness study, and each one actually offers a degree of insight into what David Chalmers has called, “the hard problem,” presented by the apparent lack of adequate evidence to explain what we perceive as the naturalistic dualism of cognition and consciousness.

As Chalmers points out, even with all the progress in our current understanding of the workings of the brain, as fascinating and comprehensive as it has become recently with the great strides made in the fields of neuroscience and cognitive studies, none of it seems to account very well for the highly subjective component of experiential, sentient, self-awareness. Progress in understanding and explaining our brain physiology, which facilitates our perceptions and neurological functioning, is slowly unraveling the tangled web surrounding our observations of activity within the brain and between brain regions.

What we seem to be missing along the way, is why these astonishing discoveries of how the brain works, and the role of genetic and chemical components in the equations which describe brain physiology, as well as the advances in fMRI technology, fall short of explaining our experiential awareness. In my view, it is precisely because they do not adequately address the fullness of human consciousness, and do not take into account the many possibilities represented in a variety of alternate modern ideas, which express a burgeoning and keen awareness of an essential interaction of non-physical aspects supporting and integrating with our experience of temporal subjective awareness.

This year on John’s Consciousness, I will be working to explain and integrate some of these attempts to bring together the disparate competing theories, and to offer insights gathered over the last eight years on this site.

2019 started for me with the arrival of my newest grandchild! This newborn beauty will, no doubt, provide much in the way of educational and familial insights, as well as illuminate in a clear way, the process of gaining an increasing degree of awareness as she grows. Solitude will have to wait whenever she requires my attention and love.

Looking forward to our ongoing dialog and sharing with all my readers.

Solitude and Connection

To go into solitude, a man needs to retire as much from his chamber as from society. I am not solitary whilst I read and write, though nobody is with me. But if a man would be alone, let him look at the stars. The rays that come from those heavenly worlds, will separate between him and what he touches. One might think the atmosphere was made transparent with this design, to give man, in the heavenly bodies, the perpetual presence of the sublime. Seen in the streets of cities, how great they are! If the stars should appear one night in a thousand years, how would men believe and adore; and preserve for many generations the remembrance of the city of God which had been shown! But every night come out these envoys of beauty, and light the universe with their admonishing smile.

–excerpt from “Nature,” by Ralph Waldo Emerson

A recent conversation with a friend sent me digging through the archives to locate a brief essay I wrote years ago entitled, “Why It Is Not A Good Idea To Live Alone,” which was part of an ongoing debate about the merits of solitude, which exist independently of the benefits of healthy regular relationships with others. Since I have been writing about solitude in recent postings, I thought my readers might enjoy this brief look back at, what was then, an earnest attempt to make a case for cohabitation:

“Why It Is Not A Good Idea To Live Alone”

Everything that lives, lives not alone, nor for itself.” –William Blake

Virtually all common human activities have some social aspect in that people generally engage in them together, rather than alone, and mutually influence one another. Throughout human history, in nearly every civilization, the overwhelmingly dominant characteristic arrangement of our species has been found in the many varieties of living together.

The family unit, however loosely arranged or tenuously held together, is the foundation of life among most living creatures on our planet, and the building block of civilized society. Early humans, not restricted by social convention or modern ethical and sociological considerations still instinctively lived together in social groups for protection and survival. Due to the dangers inherent in the world of predatory dominance, a person living alone was virtually non-existent in those ancient epochs. As the human species evolved, with the advent of agriculture and the subsequent development of communities, humans became more diverse in their social arrangements and the nuclear family eventually emerged as the dominant social unit.

Around the third century A.D., the first indications of the eremitic life were discovered in Egypt. From the Greek word, “eremites,” meaning “living in the desert,” the word “hermit” is derived. Known in many cultures, the hermit generally adopts a solitary life out of an impulse to pray or to do penance.

In the fourth century, the eremitic life became known in Western Europe. In order to combine the personal seclusion of individuals with the common experience of religious duties, gradually these hermits formed groups of disciples under a particular spiritual leader. Thus, even the extreme eremitic life eventually gave way to the less rigorous community life that was the basis for monasticism. The early hermits who formed these communities had a group of separate cells called “laura,” to which they could retire after discharging the common life duties, combining the communal with personal solitude.

In modern society, there is a much heralded emphasis on the individual, and a much more flexible attitude toward unorthodox lifestyle choices, resulting in a variety of societal living arrangements. Despite this increased freedom of choice and available options, human evolution has not yet progressed to the point where we do not require close personal relationships that are developed during cohabitation.

The late Leo Buscaglia, Ph. D., former associate professor of education at the University of Southern California, and well-known author of “Loving Each Other,” asserts the vitally important role of relationships:

“Human survival is dependent upon healthy relating. The complex ongoing process of people interacting with others in harmony through each stage of life is the highest and most demanding form of human behavior. As we mature, we become more deeply aware of the devastating effects arising from aloneness.”
Instinctively, we seek out others, even though modern society tells us that strength lies in independence.

Dr. Buscaglia says, “We see ‘need’ as immature, and ‘dependence’ as weakness. We fear commitment in that it may destroy our individuality and our much coveted freedom. In so feeling, we build self-imposed barriers to genuine encounter and the deep unions we so desperately seek.”

It can also be said that while living alone can be challenging, enlightening, and even joyful, humans are by nature social beings. With each close relationship to another person, we are brought closer to ourselves. Without these close ties to other human beings, our development is seriously hindered. Recent studies by a variety of behavioral experts indicate, “…a positive correlation between human concern and togetherness, and human growth and development.”

There is no question that solitude and time to one’s self is vitally important to a balanced individual life, but the prospect of living alone for extended periods and avoiding intimate, long term association with other humans can only be a limiting and potentially harmful lifestyle.

Clearly, it is possible to live alone and to flourish, assuming some form of regular attention to maintaining and developing friendships, and at least some form of interaction with others outside of the home. It is quite another matter, to achieve a balanced life, without some exposure to both close relationships and to opportunities for solitude.

I once wrote about my appreciation for the opportunity to experience solitude, since it forced me to contemplate the importance of a particular memory, which might otherwise have escaped notice:

“I remember hearing the seagulls. Perhaps the natural spring was in a mountain near a beach. There was no other sound aside from the water, the birds, and the music in my soul. With eyes closed, the memory of the experience was fully engaged. It was a moment of repose, of silence, of solitude, forcing me to contemplate a memory of a feeling. I cannot completely or precisely replicate them. They only rise up within me in my solitude. In spite of the difference in time and possibilities, the unknown, the uncertain, the vague, all of it comes together in a moment of solitude. “

Gazing upon someone we love, and sharing the special closeness that can only come from such connections, creates a lovely memory of the experience when it happens. The memory of that experience holds particular pleasure because those aspects which we hold on to, those which mean the most to us, are the parts that we remember. And there are lots of parts–tender embraces and loving glances, but also heartaches and tears, and even profound sadness sometimes. We tend not to want to remember the difficult parts in these special relationships, because they take away from the feelings of joy and fulfillment that we associate with them. Integrating all the different aspects of our lifetime of memories takes time, and requires dedicating deliberate effort in quiet contemplation.

Even as a younger person, who was essentially on his own, I still never felt alone, at least, not in the way that I do now. I think because I am older now, I feel this aloneness more profoundly, while still recognizing and acknowledging the unity of everything that lives. The feeling combined with this recognition suggests the dual nature of all aspects of life, especially to be alone, but also to be one with all life simultaneously. It is a gift. It is a consequence of our humanity–a temporal manifestation of the infinite, the spiritual, and the ineffable. It is a paradox to know for certain that there is unity among all people, all creatures, all parts of the universe, and to feel so desperately, profoundly alone simultaneously.

Walking alone down the street, I am, all at once, completely unified with everything I see and feel and sense, in every way, and yet, distinctly alone, individual, apart. The differences between myself and other living entities is a signal that there is a variety and a number of differences in the way that consciousness manifests in the world. If you go down deep, and when we say “go in deep” or “go inward” we mean not temporally, but spiritually within us–when we do that–it emphasizes both our unification with all life and our inner separateness from it, and the simultaneous recognition of both becomes clearer when we withdraw within.

Here’s to the hope for all those who wish to find a connection to the path that leads away from being alone, that they will find that path, and truly flourish and grow into a fullness of life underway.

The Extraordinary in the Ordinary: Part Two

Back in June, while contemplating the wondrous display of nature right in my own front yard, I wrote about the extraordinary life force evident in the plants and trees that burst forth with such intensity every summer, and how I marveled at their tenacity to find a way to overcome their circumstances to flourish and grow, almost beyond belief:

https://johns-consciousness.com/2018/06/09/the-extraordinary-in-the-ordinary/

As the months progressed since that posting, I have been monitoring and photographing my efforts to tame the wilderness encroaching upon my house, and in spite of my determined efforts to prune and chop down the overgrowth, Mother Nature continued to impress me with her tenacious refusal to allow my efforts to completely stop her progress. In the image below, I recorded the winter status of a rogue tree growing right in front of the window on the living room side of the house:

As you can see, this errant seedling had grown beyond the height of the roof and was already tangled in the power lines running from the house to the power pole out front. At the time, I was reluctant to chop it down since I enjoyed the amount of greenery that it added to the front yard, and had observed the changing leaves in the autumn with great pleasure. When I saw this scene in January, I realized that it had clearly grown beyond the point where it was just nice to look at in the change of seasons, and when the opportunity presented itself in June, I enlisted the assistance of my young grandson Alex, 15, to bring it down.

BEFORE:

AFTER:

As much as I wanted to see the leaves on this beautiful rogue sapling turn again in the autumn this year, I reluctantly agreed to chop it down, carefully avoiding damage to the wires, while standing on a stepladder, amazed at the strength and weight of the trunk of a tree that had only been growing for a few years.

Much to my surprise, several months later, in September, right at the end of the summer season, the stump had sprouted an astonishing number of tiny branches that seemed to burst into being in a matter of weeks:

After careful consideration, I decided to let the bunches of greenery play themselves out in the coming fall season, hoping the leaves might turn and provide an attractive image for my annual photographic ritual of recording the changes. It seemed that Mother Nature had other plans. Just last week, my hopes appeared to be thwarted by both the peculiar weather patterns this year, which provided an unusually high amount of rain in November, and sudden cold spells which simply seemed to kill the leaves off:

It was disappointing from my perspective, but also a completely natural development given the circumstances, so I decided this week to just go out there and remove all the dead branches, and noticed that the vines had surrounded the stump, probably contributing to the choking off of nutrients to the abbreviated stump. As I followed the winding tangle of vines, it led me to the brick wall where they had begun to aggressively climb and cling to the front of the house. It seemed that in response to this attack, the only sensible response was to remove as many of the vines as I could:

With the wind at my back, and momentum built up in my determination to avenge the destruction of the greenery, I decided to trim the vines from the light pole which had completely overtaken the light in over the summer. The result was unexpectedly satisfying:

BEFORE:

AFTER:

The swiftness of the change of season this year, and the disadvantageous conditions that diminished the number of colorful leaves, while disappointing in one way, made the necessity of pruning the branches and removal of the vines much easier to execute. Once begun, I seemed to gather a fairly robust amount of energy to complete the task, and once it was done, I consoled myself with reviewing some images from previous autumn photos from years gone by:

One bright moment to balance out the disappointment I felt regarding the doomed sapling came the following morning when I opened the door to retrieve the morning newspaper. (Yes, some of us still like to read an actual printed newspaper!) When I opened the inside door, there was a leaf from the tree out front stuck to the storm door, which was wet from the rainfall overnight–one of the few colorful leaves of the season. I took it as a small compensation for the deficits I experienced otherwise, and I smiled right away and snapped a few photos of it, just to capture the spirit of the moment.

It wasn’t lost on me as I ripped the vines away from along the wall, as well as those which were strangling the tangle of branches surrounding the plants and trees and the lamp post, that Mother Nature will no doubt continue to press on with her relentless pursuit of growth, in a perfectly natural and ordinary way. Even my own pursuit of efforts to curtail the overwhelming abundance of creeping vines and rogue saplings, falls under the category of an ordinary and practical undertaking. What inspires me to conjure the extraordinary view in the face of all this activity is the obvious connection between the living plants and trees with the living creature perpetrating the removal of the overgrowth. My own spiritual growth, which was clearly enhanced and illuminated as a consequence of the almost meditative state required to perform the actions in direct opposition to the implied goals of the abundant greenery in my yard, parallels the imperceptible natural growth of the plants and trees that occurred over several years when my attentions were elsewhere. I can’t help but feel that our natural inclinations in the pursuit of spiritual growth may be directly related to the natural incremental growth of everything that lives. The living spirit of the Earth itself mirroring the spirit within each of us.

After completing my task for the day, I stood silently near the scene and took a moment to simply breathe and be present, reminded of the importance of this very moment now. We must be present and allow ourselves to open to the extraordinary in order to know it and bring it into our awareness.