WHY WE’RE A CULTURE OF ADDICTS

By Leslie Garrett

Source: Waking Times

If there’s one constant among addicts of all types, it’s shame. It’s what makes us lie and hide. It’s what keeps us from asking for help – though we don’t think we need it because we’re also good at lying to ourselves.

About why we eat. Or shop. Or gamble. Or drink.

Dr. Gabor Maté knows the feeling well. Maté, a renowned doctor, speaker, and author, has seen it in the heroin-addicted men and women he treats in Vancouver’s Downtown Eastside. He sees it in the behavior of well-respected workaholics. The cosmetic surgery junkies. The power seekers. The ‘I Brake for Garage Sales’ shoppers.

He’s seen it in the mirror.

Maté, author of the groundbreaking book In the Realm of the Hungry Ghosts: Close Encounters with Addiction, believes shame is behind our unwindable ‘war on drugs.’ Our ‘tough on crime’ policies. Our judgment of addicts. Our marginalization of street junkies.

Maté knows, as so many of our spiritual teachers have tried to teach us, that our judgments of others are really all about us.

Maté, who serves as resident doctor at The Portland Hotel, a Vancouver housing project for adults coping with mental illness, addiction, and other challenges, saw himself in the stories of the women and men who, day after day, came to see him for treatment and who slowly, over years, revealed to him their pain.

Those of us still hiding and denying? Gabor Maté sees us too.

Haunted

Gabor Maté was born into the Jewish ghetto of Budapest in 1944, just weeks before the Nazis seized Hungary, to a loving but overwhelmed mother and an absent father, who had been sent to a forced-labor camp. Just months later, his grandparents were killed at Auschwitz. At a year old, he was handed by his mother to a gentile stranger who was assigned his safety.

Maté understands now that those early experiences – or, more accurately, his mother’s frantic state of mind – guided the neural circuitry in his still-developing brain. Impaired circuitry that virtually prescribed a future of addiction and its close cousin, attention-deficit disorder (ADD).

Over years of hearing the stories of street drug users, examining his own past, and putting it together with his medical training, Maté became convinced that – as he says in a recent interview:

both addiction and ADD are rooted in childhood loss and trauma.

It’s a novel – and surprisingly controversial – approach, examining not the addiction but the pain behind it. Fighting not the substance but the circumstances that lead someone to seek out that self-soothing.

Circumstance Over Substance

Addiction, says Maté, is nothing more than an attempt to self-medicate emotional pain.

Absolutely anything can become an addiction… It’s not the external behaviors, it’s our relationship to it.

Maté calls addicts ‘hungry ghosts,’ a reference to one of the six realms of the Buddhist Circle of Life. These hungry ghosts are depicted with large empty bellies, small mouths, thin necks — starving for external satisfaction, seeking to fill but never being full, desperate to be soothed.

We all know that realm, he says, at least some of the time. The only difference between the identified addict and the rest of us is a matter of degrees.

It’s a view that has earned him some critics, not least of which is the Canadian Conservative government, which has sought to shut down the safe-injection site he helps oversee. The conventional medical community certainly hasn’t embraced his ideas. Addiction is typically viewed through one of two lenses: as a genetic component or as a moral failure.

Both, says Maté, are wrong.

And he says he’s got the brain science to prove it.

“A Warm, Soft Hug”

Maté points to a host of studies that clearly show how neural circuitry is developed in early childhood. Human babies, more than any other mammals, do most of their maturing outside the womb, which means that their environment plays a larger role in brain development than in any other species.

Factor in an abusive, or at least stressful, childhood environment and you’ve produced impaired brain circuitry – a brain that seeks the feel-good endorphins and stimulating dopamine that it is unable, or poorly able, to produce on its own. A brain that experiences the first rush of heroin as a “warm, soft hug,” as a 27-year-old sex trade worker described it to Maté.

It’s the adversity that creates this impaired development, says Maté, not the genetics emphasized by the medical community.

And our response to addicts – criminalization, marginalization, ostracism – piles on that adversity, fueling the addictive behavior.

The good news is that addiction can be prevented, but only if you start early. Maté writes in Hungry Ghosts:

[Prevention] needs to begin in the crib, and even before then… in the social recognition that nothing is more important for the future of our culture than the way children develop.

What about those children who are now addicted adults? Unprecedented brain research has revealed that brains can, essentially, be rewired. He continues:

Our brains are resilient organs… Some important circuits continue to develop throughout our entire lives, and they may do so even in the case of a hard-core drug addict whose brain ‘never had a chance’ in childhood.

What’s more, Maté, unlike many of his medical counterparts, factors in our potential for recovery, even transformation:

something else in us and about us: it is called by many names, ‘spirit’ being the most democratic and least denominational.

The Illusion of Choice

We’d like to think that addicts have a choice, that they can just choose to stop — even if it’s hard.

But Maté insists that the ability to choose is limited by the addict’s physiology and personal history. He states:

The more you’re driven by unconscious mechanisms, because of earlier defensive reaction to trauma, the less choice you actually have… Most people have much less choice in things than we actually recognize.

These unconscious impulses are why we find ourselves with our hands in a bag of chocolate after an argument with our spouse. It’s why we’re on Craigslist arranging a sexual encounter while our wife sleeps beside us. It’s why a respected medical doctor finds himself lying to his wife. Again.

“‘Have you been obsessing and buying?’ she’s asked me a number of times in the past few weeks,” Maté writes in Hungry Ghosts. “I look directly at my life partner of thirty-nine years and I lie. I tell myself I don’t want to hurt her. Nonsense. I fear losing her affection. I don’t want to look bad in her eyes. I’m afraid of her anger. That’s what I don’t want.”

For years, Maté struggled with a shopping addiction, spending thousands of dollars on classical music CDs in a single spree, then unable to resist the impulse to do it again weeks later after promising his wife he’d stop. It’s an addiction he refers to as wearing ‘dainty white gloves’ compared to the grinding drug abuse of his Downtown Eastside patients.

But, he writes, “I’ve come to see addiction not as a discrete, solid entity – a case of either you’ve got it or you don’t got it – but as a subtle and extensive continuum.”

Unless we become fully aware of the drivers of our addiction, he says, we’ll continue to live a life in which ‘choice’ is an illusion.

“Passion Creates, Addiction Consumes”

Is there a difference between a drug addiction and being hooked on a behavior — like sex? The medical community continues to debate the question, but Maté is adamant.

All addictions, whether to drugs or to behaviors such as compulsive sexual acting out, involve the same brain circuits, the same brain chemicals and evoke the same emotional dynamics… Behavior addictions trigger substances internally. So (behavior addicts) are substance addicts.

Where do we draw the line between addiction and, well, passion? What about the Steve Jobs of the world, who drive themselves — and others — to push harder, work longer, produce more and do everything better?

Daniel Maté, Gabor’s son and an editor of his books, says:

A lot of people make wonderful contributions to the world at their own cost… We often lionize unhealthy things.

To determine whether we’re serving a passion or feeding an addiction, Daniel Maté suggests that it comes down to a simple question, answered honestly: Are you free or are you not free?

His father takes it further.

What function is the addiction performing in your life? What questions is it answering . . . and how do we restore that?

Or, as he writes in Hungry Ghosts, “Passion creates, addiction consumes.”

Compassion for the Addict — and Ourselves

Responding to addiction requires us not only to care for the body and mind but also the soul, Maté says. The spiritual element of his practice is critical, he says, not only to understand the hard-core street addict but also our own struggle.

We lack compassion for the addict precisely because we are addicted ourselves in ways we don’t want to accept and because we lack self-compassion. – Gabor Maté

And so we treat the addict as an ‘other’ – this criminal, this person making poor choices – to whom we can feel superior.

Compassion is understanding, and to understand is to forgive.

We need, he says, to turn compassion into policy.

Maté summed it up nicely in a 2010 talk at Reed College:

To . . . point the finger at that street-corner drug addict who’s in that position because of that early trauma is blind to say the very least… I think that if we developed a more compassionate view of addiction and a more deep understanding of the addict and if we recognized the similarities between the ostracized addict at the social periphery and the rest of society, and if we did so with compassion both for them and for the rest of us, we would not only have more efficient, more successful drug treatment programs, we would also have a better society.

Five Keys to Inner Strength From Five Years in Prison

By Ross Ulbricht

Source: Bitcoin Magazine

October 1, 2018, marked five years since I was imprisoned. My physical surroundings today are ironically similar to what they were after my arrest back in 2013. I’m in the SHU again (Special Housing Unit, aka “the hole”). It means permanent lockdown, separated from the general prison population, in a small cell. There is a slot in the heavy metal door for food trays, a small steel toilet, a concrete bunk with thick rings at four points (I guess that’s how I’ll get strapped down if I go crazy), chipped paint on the walls and floor with gang names and desperate Bible quotes etched in, and everywhere thick marks counting the days spent here by former inhabitants (some collections are terrifyingly large).

The initial shock of entering the cell — and all it meant for my immediate future — gave way after a few days to a helpless, restless dread and a burning need to get out. This feeling had to be stuffed down to avoid madness, and eventually a numb acceptance took over, but it was a precarious arrangement. Desperate frustration simmered constantly beneath the surface.

When I was first arrested, I was put in the hole against my will at three different prisons as they bounced me across the country from San Francisco where I was arrested to New York where I was prosecuted. The only reason I was given for this was that I was “high profile.” After six weeks, I was let out and never returned … until now. This time, I’m actually glad to be here because the alternative is life-threatening.

I was forced by some other inmates to make a choice: assault someone or be assaulted. Morally I knew I couldn’t initiate violence against another, but if I refused, I would be seriously hurt and would face an uncertain future, not knowing how long I’d be in the hole under protective custody or whether I’d be sent to another prison where I’d meet the same fate.

When the dreadful situation arose, I managed to ask for protective custody before anything happened to me. I was immediately cuffed and escorted to this cell where I’m writing from. I chose the hole rather than hurt another man.

When they dropped me in the SHU after my arrest, I did my best, but it was a tough six weeks, going from a life of freedom straight in. I broke down when I got my first phone call, and, after one week, I completely lost track of time and grounding. It makes me anxious just remembering it.

Maybe after five-plus years I’m used to doing time, but I think it’s how I’ve done my time that has made me mentally tough, that has made the difference between how I handled the hole back then and how I’m handling it now. I want to share this hard-won wisdom with you. Here are the five keys to inner strength I’ve learned from five years in prison.

Patience

My first night locked up was in a San Francisco holding cell: just painted concrete, toilet and sink. There was blood splatter staining the wall. I was so impatient for that night to be over. I almost felt I couldn’t survive it, as if it would never end. Of course it did, but I’ve never felt time move so slowly.

Prison has its own pace. One time, getting two pages of medical records printed took three months. I once had a faucet running day and night for five weeks before it was fixed. A clogged toilet took two months and a complaint to the Office of the Inspector General. Another time, I spotted a letter addressed to me in the corner of a guard’s office. It had been there for four months.

I’ve learned that patience means doing what you can today then letting go. It means settling in to this moment and letting things come in their own time. Impatience and boredom do not bring results faster, but they do rob you of your happiness here and now.

Will to Fight

After a long day of working in the lab as an undergraduate research assistant back in 2005, my mentor asked me if I had ever boxed. I told him no, nor had I been in a real fight. Compared to many, I had a sheltered upbringing in safe schools and neighborhoods. I had no need to fight. He pulled out some 14-ounce gloves and we went a few rounds in the hall outside our office, blowing off steam and having fun. From then on, whenever the stress of work got high, we’d get the gloves out at night before heading home.

When I was arrested and thrown in jail, I faced an opponent in a real fight for the first time in my life. The prosecution wanted to take my life as I knew it. They wanted — and still want to — keep me in a cage forever. I found myself on an alien battlefield and my opponent had every advantage. Being initially locked up in a detention center was like fighting while under water, most of my energy going to day-to-day survival and dealing with prison bureaucracy.

At trial, I stepped into the ring hoping for a chance, for a fair fight. When my lawyer wasn’t allowed to cross-examine the prosecution’s witnesses and I wasn’t allowed to call my own, my hands were tied behind my back. And when the prosecution was allowed to hide corrupt agents from my jury and present unreliable and tainted digital evidence, they were handed a metal bat. It wasn’t a fight. It was a massacre. The defeats kept coming, first at the appellate court, then at the Supreme Court.

I remember one time when I decided to stay out late on the prison yard. The sun was setting, and it was just me and a few others out there. I walked over to a metal picnic table where a man I’ll call Big Mike sat alone. Big Mike was the biggest person I’ve ever met. He weighs twice as much as I do, and his arms are as thick as my legs. He once told me that he doesn’t work out because he gets too big and scares people. We chatted for a while and he told me about the arguments he was preparing for his next motion to the court.

“I need to keep working on my case every single day until I go free,” I said, inspired by his efforts.

His expression became stern. He stared me down then went into a half hour rant that only ended because we were called off the yard for the night. “Yes you do,” he said. “No one is going to fight for your freedom like you. These people got you tied in a knot and you’ll never get out if you don’t struggle and fight. You’re fighting for your life. They took your life from you. Only you can get it back.” He was still going as we walked into the cell block.

Big Mike had fought his entire life. He grew up on the streets of Philly. He fought to survive, and now he was fighting the last shreds of doubt and defeat still left in my heart. He won that night and lit a fire in me that’s been burning ever since.

The will to fight is primal. It’s in all of us. Like me, many of us have never needed it and it lays dormant. Yet you don’t need to wait until you are under attack and your life is in danger to learn to fight. You can fight for who you love, for what matters, for what you believe in, like your life depends on it. And truly it does because a life worth living is worth fighting for.

Forgiveness

A few months after I was sentenced, I lay down on my bunk after the cell door had been locked for the night. As my conscious mind slowed down and sleep approached, the faces of those who put me away for life bubbled up and captured my attention: the judges, prosecutors, politicians and agents, and they were looking down on me with mocking smiles. A cocktail of emotions accompanied these images, including anger, frustration, helplessness, even the beginnings of hate. My heart beat fast and my mind raced until I snapped fully awake and lay there trying to drift off again. After a few cycles of this, I sat up in bed. This wasn’t the first time I couldn’t stop these negative feelings. I had to get a grip.

While I was tossing and turning, those people were probably sleeping, comfortable and sound, in big comfy beds in big comfy houses. Or were they? Maybe they were also sitting up at night tormented by the thought of all the people like me they had condemned. Or maybe they didn’t care and rationalized the pain away. The truth, I realized, was that I had no idea. And further, all my anger wasn’t hurting them one bit. It was all right there with me in that cell. I wasn’t getting back at them by holding a grudge, but I was poisoning my mind.

As revolting as it felt at first, I had to forgive them. I purposely cultivated thoughts like “It wasn’t personal, they don’t even know me” and “Their hearts must be so calloused by what they do, I feel sorry for them.” I focused on feelings of love and kindness and imagined them radiating out and healing those who had hurt me. I don’t know if that had an effect on any of them, but I certainly started sleeping better.

As time went on, I became ruthless with these hateful thoughts whenever they entered my mind and would rewire them immediately as I had that night. I could not indulge in them because I had come to learn this simple truth: hate does not hurt the hated, it hurts the hater. It’s been years since I wasted my energy hating those people and I’m so much better off for having forgiven them.

Faith

Being condemned to grow old and die in prison with two life sentences plus 40 years is like staring into an abyss. My future as I knew it disappeared, replaced by darkness and uncertainty. In the face of this nightmare, faith became a matter of survival.

The day I was sentenced I returned to the detention center and was given hugs, condolences and a hot meal from my fellow prisoners. When I found some time alone that night, I saw two roads before me. One was a downward spiral. I could see that the further I went down, the harder it would be to claw my way back. At the bottom, the demons of despair, hatred and crushing sadness were waiting to devour me. The other path soared upward, but I couldn’t find the steps. There weren’t any. There was no reason to hope that I could hold onto.

In the following months, I had to leap, stumble and scramble toward that upward path. With all evidence to the contrary, I had to have faith that God would see me through whatever was to come. I realized I’m not strong enough on my own to keep from falling into that ever-present abyss. It may be irrational to believe without proof, to have faith, but it’s also irrational to forsake the hope, love and joy that faith brings, because it gives you the strength to fight and ultimately win. In a situation as desperate as mine, keeping faith alive is the difference between freedom and a slow, caged death.

Acceptance and Gratitude

There are endless opportunities for suffering in prison. You can suffer when they lock you in the cell and you feel like you’ll explode if you can’t get out; when your back spasms from the hard bunk; when you’re sick and feel isolated; when you notice the filth; when the door slams and locks behind your loved ones after a visit; when you feel like you’re drowning and just need one last day of freedom to breathe; when you wish you could keep sleeping but you have to get your boots on because what if a riot pops off; when you imagine the shank you saw pierce the last man is piercing your flesh; when you realize you haven’t had a moment of privacy in years and everything around you is cold and hard; when someone dies and you never got to say goodbye to.

I’ve had countless occasions for suffering. In each case the pain is unavoidable. It hits without warning and you feel it, whether you like it or not. And of course, the nature of pain is to not like it. Our natural reaction is to resist it, to fight it, to push it away or down. This aversion to pain is suffering.

To resist what is so and long for something better is to suffer. Pain and suffering seem hopelessly entangled in prison, but I’ve learned that suffering is not the unavoidable consequence of pain.

While pain is inevitable in my circumstances, suffering is entirely optional. Pain, even emotional pain, is just a physical sensation: the knot in my stomach, the ache in my heart and head. It is neither positive nor negative on its own. It just is. Suffering is our negative response to pain which compounds and amplifies it and drags it on and on.

I’ve come to believe that the antidote to suffering, the path out of it, is acceptance and gratitude. Acceptance turns “I can’t take another day in this hell” into “I am where I am, and yes, it hurts.” Gratitude goes a step further: “At least I have clean water and enough food. At least I’m alive and surviving. Thank you.” Suffering always arises in the context of inadequacy because you want what you don’t have. Acceptance and gratitude flip your context to one of abundance because you are focused on what you do have and are thankful for it. It’s the difference between misery and joy and it’s available to each of us every moment of the day.

So here I am in the hole, counting my many blessings and refusing to indulge in suffering. Hopefully, you can benefit from these five keys to inner strength without having to go through what I have. That would be a nice silver lining, to know what’s happened to me can make a difference for you. That is one more thing to be grateful for.

Embodied Spirituality: The Truth Shall Set You Free

By Jack Adam Weber

Source: Collective Evolution

For myself, spirituality means aligning with what is true, or most likely true. This means looking at what is true through the lens of my unique experience and self-reflection (subjectively) and what is true in the world (objectively).

Living in accord with what’s true means I have to confront lots of things that are tough to stomach and that I’d prefer weren’t true. I practice resiliency by enduring this discovery process. It takes courage, humility, sensitivity, insight, intellectual rigor, emotional intelligence, and flexibility—in essence, all of me.

Why does it require all of me to be honest?

Because we humans have evolved to stick to our beliefs, even though many of them are false. We, in fact, experience a dopamine rush (a feel-good neurotransmitter in our brains) when we affirm our beliefs, even if they are wrong. So, confronting false beliefs about myself and the world means I have to endure some degree of feeling badly, some emotional turmoil, cognitive dissonance, and reorientation of my world. When I challenge many of my false beliefs, I encounter nothing short of transformation on all levels. Sounds like a bona fide spiritual path to me.

The Power of (False) Belief

This being human is a guesthouse,
Every morning a new arrival.
A joy, a depression, a meanness,
some momentary awareness comes
as an unexpected visitor.

—Rumi

When we don’t align with what’s true about ourselves, interpersonally, and in the world, we develop false beliefs. And we like to assert these false beliefs. Using evidence and acknowledging reality can help us let go of our false beliefs. We receive this information subjectively through self-reflection and what others share with us (which we also need to sort through for false projections). We receive true information about objective reality by direct observation and through evidence.

Ascertaining inconvenient truths means we have to let go of our self-administered dopamine addiction (by lying to ourselves and others when wrong) and experience feeling badly temporarily. We have to accept new visitors to the guesthouse of our psyche if we want to be more honest. If we can’t do this, we cut ourselves short of our potential.

We can’t be as loving and kind when we’re deluded about what’s true, subjectively and objectively. If I can’t accept that I am more self-serving than I think I am, I will continue to unconsciously put myself first at the expense of others. If I can’t acknowledge that smoking cigarettes, synthetic chemicals in perfumes, or spraying RoundUp is harmful, I am more likely to condone their use, which causes harm.

To change belief structures includes a collapse of our sense of self, trust, safety, belonging, and our perceived survival. This is also why many cling so dearly to their beliefs; even war can seem like a better option than to adjust ourselves to reality. Reality seems pretty powerful this way! If we adopt reality as our guru, we have a powerful teacher on our side to wake us up. So, a willingness to embody our humanness can be a path to greater compassion and peace. Embodied spirituality means being fully human—accepting and working skillfully with all our thoughts, emotions, physical issues, and relationships.

When we don’t embody our spirituality, we don’t take as good care of the Earth, which is the extension of our own bodies. In the age of environmental collapse, an earthy and embodied relationship to life that apprehends what is true helps us heal what’s ill. Like missing a medical diagnosis, how can we treat what what we can’t bear to admit and accurately diagnose? Honesty is therefore the first step to healing and embodying our lives.

Being Human is Very Spiritual

We, in fact, need nothing more than everyday honest living for spirituality to put us on a path of massive transformation.The more we can let go of spiritual loftiness and encounter our ordinary humanness, the more resilient and honest we become. Ironically, it is precisely this difficult growth that has given rise to many spiritual and religious paths that abandon the ordinary, grounded world of embodied living, as complex as it is. These spiritual paths thrive on what is highly likely untrue. They try to escape the pain of everyday living by denying what’s painful, which is called spiritual bypassing. With skillfulness, wisdom, and support we can navigate what’s honestly human while not bypassing.

Learning to welcome and tolerate all manner of emotions and inconvenient truths to our guesthouse allows us to align with reality, especially welcoming what makes us feel badly. It’s important to align both with the good and the ugly because when we ignore the ugly and painful, it goes unhealed and untended. Our precious biosphere suffering under the weight of our pollution is a prime example. What we don’t want to look at, we can’t address. Turning our heads and hearts away from it creates more pain and ugliness.

The New Age dictum, “What you put your attention on grows,” fails to acknowledge the importance of embracing what’s ugly and painful. A wiser, more embodied version might go: “The negative things you put your attention on allow you to see reality and address it before it takes over beyond the point of repair.” Look at the plastic pollution issue or climate change as examples. Acknowledging both sides of the coin is more important than choosing only the bright side of life in order to remain happy, which is short-lived when we’re in denial of the dark side. Wanting to remain happy at the expense of not seeing reality (except when we need a recharge break from honestly facing it) is fear in disguise that ultimately comes back to bite us. It also bites us in the moment because this denial cuts us off from our deeper hearts—our compassion and empathy—which are stirred by painful realities.

We can’t know everything, of course. Nor can we be right all the time. But we can be aligned enough with everyday reality (what matters at the end of the day) to make a difference and eliminate unnecessary suffering. We just have to be willing to be selfless enough to stop avoiding necessary pain to the degree we do.

Science & Critical Thinking

Scientific consensus is the primary arbiter of what’s objectively true in the world; what we subjectively experience is not as good a measure of what’s objectively true. “I like apples” is a subjective truth. No one can disprove this; it’s a personal truth. It is not the purview of science to disprove a subjective experience. Yet, if I claim that everyone likes apples just because I experience their yumminess, this is imposing a personal truth onto external reality. And, it’s not true—we know not everyone likes apples, and nothing is wrong with them for not liking them. It is the purview of science to demonstrate that not everyone likes apples, and simple common sense will do in a pinch.

Of course, there is bad science, like the junk (dishonest) science produced by many corporations such as Big Pharma and Bayer-Monsanto with regard to GMOs. So, when I say science, I mean good, peer-reviewed (and not conflict-of-interest and corporate-funded), consensus science. And yes, many scientific truths are always in flux, but many scientific discoveries do not change because they have stood the test of many challenges. Think about the law of gravity and the laws of thermodynamics. Many who want to protect their sense of self and ego deem all science to be manipulative, dishonest, and just another belief system. This is just not true. If it were, the device on which you are reading this article would not function because it’s constructed as a result of the collaboration of many scientific laws that have not been debunked and instead stood the test of time.

Consider another example: If I experience a vision during a medicine journey or receive a message in a dream one night that has personal meaning to me, I might conclude it’s true for everyone, or true in the world. Let’s say a blue dragon with white polka-dots tells me that aliens are communicating to humanity by way of trees. Well, before I know if this is true or not, I’d have to investigate its veracity. I don’t deem it true simply because I had a subjective experience that conveyed it was. This way, I can tentatively receive this bit of intuitive knowledge and seek to determine if it’s true. Intuition tips me off to what is possible, not necessarily what is true.

Confounding subjective and objective truth is one of the biggest faux pas we make, especially in spiritual circles.

Science shows us what’s most likely true beyond our own intuition, beliefs, and biases. Even with science’s errors and its dishonest publishing politics, good scientific consensus is still the best tool we have for determining what’s true about the natural world, not our subjective experiences. We have to be skillful and aware not to automatically deem our subjective experiences as objective truths. This helps us align with reality, keep an appropriately open mind, and helps everyone get along better because we’re not feuding over what’s objectively true.

“What’s True for Me”

When everyone feels entitled to their opinion—”what’s true for me”—we end up with lots of personal beliefs and memes that aren’t true. “Personal truth” or “what’s true for me” is a subjective truth. Your like of apples doesn’t mean anything about the external world, such as my opinion of apples. If I don’t trust politicians or my landlord, this doesn’t mean they are untrustworthy. I need objective evidence to prove or verify my distrust. Or I can just own this hunch and honestly call it so, while knowing it might not be true. This discernment between subjective and objective truth helps prevent assumptions and dogmas. This also sounds pretty spiritual to me.

If someone sheds distressing light on a politician I like or my best friend, I’m likely to become defensive because my sense of self and orientation in the world, as well as my emotional security, are invested in these beliefs. If my belief structures are challenged, all of what that belief system keeps in place becomes shaky. And this is just too scary for most of us, so much so that we defend against it or attack and assault others because of it. We often make the mistake of imposing “what’s true for me” onto what’s true for everyone or what’s true in the world.

“What’s true for me”  beliefs can’t automatically be extended to external reality unless we have evidence beyond our own subjective perception to deem them so. If I believe the world is flat and this is “what’s true for me,” that doesn’t fly. This is to make a subjective truth objectively factual. This is what leads to conflict and living in fantasy. Just look at religious and many New Age beliefs as examples. They are not different from our personal beliefs about the nature of reality that are also false and cause us to act in egoic, violent ways.

What’s True “Out There”

Good science to determine the mostly likely and factual objective knowledge offers us the opportunity to dismantle our egos and illusions. Science and critical thinking show us that many of our “what’s true for me” opinions about the world are wrong. Notice I am not talking about personal feelings and preferences, but rather our statements of fact about the world.

Objective truths implicitly challenge us to change, to transform ourselves. It takes spiritual-emotional courage to accept these facts, which builds resiliency the more we practice aligning with what is both subjectively and objectively true. The sun appears to go down over the horizon; the Earth appears flat. Via science, we know these subjective observations are not true. Using my intuition to make such conclusions is a wrong use of this faculty. If my intuition tells me there is more to the story, then I can investigate it for other evidence. This, in fact, is how many scientific discoveries occur. Intuition and science are not mutually exclusive. In fact, they are allies as long as we don’t assume what’s subjectively true to be objectively true, and vice versa.

Many people dismiss science precisely because its conclusions fly in the face of what they’d prefer to believe. This results in intellectual dishonesty and spiritual delusion. Our emotional bents and grudges—especially those resulting from our hurt and wounds that have generated anger, fear, pain and thus, bias—prevent us from being intellectually honest, unless we recognize the dynamic by which we deceive ourselves and we set about to be more honest. This requires enduring the discomfort of being humbled and sacrificing a temporary dopamine rush for the truth.

To be able to accept truth therefore requires that we deal with our emotional baggage and triggers, because this is the primary driver for our intellectual dishonesty and spiritual laziness. Many of us would fall apart if we discovered that parts of our worldview are untrue. That could result in a spiritual emergency, akin to a healing crisis, which ultimately improves us and makes us more effective in the world.

Warriorship

This is why spiritual warriorship—aligning myself with what is most likely objectively and subjectively true—requires I be emotionally and intellectually rigorous and courageous. It means that I listen to scientific consensus and not discard it because I’d like to believe something else. It means that I listen to the opinions of others and gain perspective on myself (while also honestly and humbly sorting out projections and displacements of other people’s biases). It means that I genuinely and honestly consider interpersonal facts about which I might have an incorrect opinion. And it means that I notice the whispers inside me that tell me when I am being dishonest or hiding from the truth, with white lies tolerated now and again.

Many spiritual paths involve giving over one’s will and beliefs to a guru. Yet, that guru can be corrupt and deluded and conflate subjective and objective truths. For example, feeling “one with all” in meditation doesn’t mean that we are all one in a black or white way—without appropriate boundaries, individual needs, and different tolerances and sensibilities. In this sense, aligning ourselves with what is most likely true, subjectively and objectively, is a robust spiritual path—because, much like a guru, it forces us to align with truth and withstand the breakdown of some part of our existing paradigm. This is death and rebirth work, for sure. Again, this sounds pretty spiritual to me.

Detachment from reality by remaining stuck in one’s self-centered and deluded beliefs doesn’t help the planet or help us show up for one another. Consider our government’s failure to acknowledge the widespread harm of key pesticides, or the neurotoxic chemicals in perfumes and scented products, despite the scientific evidence and the fact that many of these products are banned in the EU and other, more sensible places than America. This creates crimes of global proportion because of the actions (and inactions) and resulting injury that a denial of the facts causes. Or consider a smaller-scale example. If someone doesn’t appreciate you, despite evidence to the contrary they choose not to see, they will treat you poorly and create unnecessary suffering for you and themselves.

Embodied Spirituality

To live an embodied spirituality—where we are in alignment with reality and what’s as true as we can glean— means we have to give up many of our fantasies and wishful thinking. It means we have to tend intimately to our emotional lives and the hidden aches and wounds that hide us from the truth. We find these hidden places when we descend into and become more conscious of our bodies (this is a key aspect of the “body” part of “embodied spirituality”). We have to practice critical thinking to align with external reality, what’s known as “intellectual honesty.” Emotional and intellectual honesty are the pillars that produce spiritual honesty.

When we practice emotional healing, good thinking, and care for the greater good, we inhabit our bodies more fully. Belonging to ourselves this way connects us to the body of the Earth, so we can treat it with the same integrity with which we treat ourselves . This way, spirituality begins with our (extra)ordinary humanness and self-healing and extends to the ordinary, extraordinary world around us in the same vein of integrity.

It’s easy to live in a fantasy world, believing what’s convenient, what feeds our biases, puffs up our superiority, denies what makes us uncomfortable, and propels our hate. These convenient, false beliefs also protect our core wounds and our need to belong in the world at any cost. The problem is that believing in what’s untrue damages the world because it guides our actions and inaction.

Science and everyday evidence are beautiful because they bypass our bias and opinion; they don’t care what we believe or what injures our ego. They’re impartial. Sounds like the work of a good guru to me. When we get humility, courage, honesty, good thinking, and passion all working in harmony and assuming their appropriate roles for truth-discerning, we get integration, which begets integrity. These psycho-spiritual capacities are the cornerstone of an embodied spirituality, which is simply to be an exquisitely integrated and aware human being who genuinely cares about oneself and the world . . . enough to be willing to suffer disillusionment to align with and serve it.

When we align our subjective and objective truths, we live in more harmony, not only with ourselves but with every other precious, living thing. What better path could we take than to strive for an embodied, earthy life in the age of environmental collapse? For, the collapse of the natural world may indeed be due to our collective, personal collapse of integrity—the abandonment of our own embodiment.

SHENPA AND THE TIBETAN ART OF NOT GETTING HOOKED

By Azriel ReShel

Source: Waking Times

Shenpa is the Tibetan word for attachment. According to Pema Chödrön, shenpa would better be translated as “something that hooks us”.

There are two levels of shenpa, the reaction to a pain that surfaces within us and the escaping of pain that is within us. Dzigar Kongtrul Rinpoche, refers to shenpa as the charge behind our thoughts, words and actions, and the charge behind our likes and dislikes. Shenpa is what motivates our habitual patterns and our addictions.

Shenpa is also vibrant in the moment when someone puts you down, says something you don’t like, or even makes an innocent remark which is misinterpreted by your inner lens of pain, and you erupt forth like a volcano. We can even feel the eruption coming, and see the moment of choice; that split second where the forked road appears and we can choose which pathway to follow, and yet we usually take the volcanic one, regretting our reaction after.

So Why do we Get Hooked?

We all experience shenpa. It’s at the root of our escapism from our own suffering. It’s what we turn to in order to ease our pain; distract ourselves from the world. It’s also how we react when someone pushes the button holding our pain hostage.

I have been having my own shenpa journey with my ex-partner. Mostly I’m good at ignoring the barbed comments, or negative stories about me that my children tell me when they arrive back from being with their Dad, but sometimes I succumb. And even as I drag myself into what I know will be an energy draining conflict I’ll regret, I go racing along that silver pathway. And of course, it always ends badly. I regret wasting my time or my energy either defending myself or falling into the trap of believing something will be different and it never is. So why does this happen? It is the peculiar field of the involuntary response of shenpa. We take the bait while swimming along nicely in life, even though we know we’ll be caught and in the frying pan pretty damn soon.

Pema Chodron says we could also call shenpa ‘the urge.’

[It is] the urge to smoke that cigarette, to overeat, to have another drink, to indulge our addiction whatever it is. Sometimes shenpa is so strong that we’re willing to die getting this short-term symptomatic relief. The momentum behind the urge is so strong that we never pull out of the habitual pattern of turning to poison for comfort. It doesn’t necessarily have to involve a substance; it can be saying mean things or approaching everything with a critical mind.

This is the addictive nature of shenpa we all know so well. Our escape from reality and voyage into mindless practices, like eating an entire box of chocolates, or binge drinking. It sets us on a cycle that ends with negative consequences.

At the subtlest level, we feel a tightening, a tensing, a sense of closing down. Then we feel a sense of withdrawing, not wanting to be where we are. That’s the hooked quality. That tight feeling has the power to hook us into self-denigration, blame, anger, jealousy and other emotions which lead to words and actions that end up poisoning us. ~ Pema Chodron

Interestingly, shenpa is also present in the so-called ‘good’ addictions. You know the yogi who does two-hour ashtanga classes daily and loses their ananda (bliss) if they’re not on the mat. We all have attachments, that’s human nature.

Pema Chodron says that shenpa thrives on the underlying insecurity of living in a world that is always changing. We get caught in wanting things to be a certain way, to always be that way. Our partner is especially loving towards us and then we expect and want every experience to be just like that. But that’s not how life works. We get caught in the desire for sameness. It can happen with meditation practice too. We have a wonderful, transcendent and beautiful meditation and we then measure all subsequent meditations against this one practice, feeling disappointed or disillusioned when the mind won’t rest and we can’t reach that same state again.

Shenpa brings us back to the ever-changing present moment. As we accept whatever comes at us, with unconditional acceptance, we become unattached and life flows more gracefully.

Learning to recognise shenpa teaches us the meaning of not being attached to this world. Not being attached has nothing to do with this world. It has to do with shenpa — being hooked by what we associate with comfort. All we’re trying to do is not to feel our uneasiness. But when we do this we never get to the root of practice. The root is experiencing the itch as well as the urge to scratch, and then not acting it out. ~ Pema Chodron

Overcoming Our Attachments

To overcome shenpa is to have radical mindfulness, integrity and a deep connection with yourself. It requires constant communication and most of all – listening. It is a wonderfully powerful practice.

It is like the spaces in music, the pause between the in-breath and the out-breath. The exceptional moment that can change everything. And when we bring awareness to this moment, we can change the course of relationships, events and our personality. When we catch ourselves before the angry outburst, or in that thought that comes before reaching for a cigarette or the next block of chocolate, we can heal old patterns and change the way we experience our lives.

Pema Chodron says the Tibetan word for renunciation is shenlok, which means turning shenpaupside-down or shaking it up.

In practicing with shenpa, first we try to recognise it. The best place to do this is on the meditation cushion. Sitting practice teaches us how to open and relax to whatever arises, without picking and choosing. It teaches us to fully experience the uneasiness and the urge, and to interrupt the momentum that usually follows. We do this by not following after the thoughts and learning to come back to the present moment. We learn to stay with the uneasiness, the tightening, the itch ofshenpa. We train in sitting still with our desire to scratch. This is how we learn to stop the chain reaction of habitual patterns that otherwise will rule our lives. This is how we weaken the patterns that keep us hooked into discomfort that we mistake as comfort.

We won’t always get it right and there will always be charges and more layers, but basically shenpa is pointing us to the places deep within us that are calling out for healing and loving attention, so we can return to the self. Gathering yourself up like an old friend, and reaching for a cup of tea and a cookie, you can welcome those long forgotten places and begin the journey back to wholeness and inner peace.

The Path To Liberating Humanity Is The Same As The Path To Liberating The Individual

By Caitlin Johnstone

Source: CaitlinJohnstone.com

The path to enlightenment is the process of becoming clearly aware of all the different aspects of the way you operate inside, which enables you to relate to life as it’s actually appearing instead of through the filters of old conditioned mental habits. The path to the liberation of our species is the process of collectively becoming clearly aware of the reality of our situation as opposed to the false narratives about it, so that we can begin solving our problems as they actually are instead of the way the establishment media describes them. These two processes are recursive mirrors of each other; one describes the process on the micro scale, the other on the macro, but they occur in the exact same way.

People sometimes complain that I talk about the problems that humanity faces without ever offering any solutions. I disagree with this criticism; I talk about the solution to our problem all the time, using plain language that anyone can understand. It just often goes in one ear and out the other, because it’s not the sort of answer that people have been conditioned to listen for.

When people ask for solutions to our problems, they’re conditioned by the standard rhetoric of our time to get an essay about labor organization, political activism, consumer activism, cryptocurrencies or technological innovations, depending on where they’re at on the political spectrum. What they are not conditioned to listen for is the most direct and honest answer that I am able to give them: that we’ve got to move from an unhealthy relationship with mental narrative into a healthy one.

This is not some lofty or impractical suggestion, it’s just the thing that we need to do in order to pull up and away from our ecocidal, omnicidal trajectory and move into a healthy collaboration with each other and with our ecosystem. As long as our minds are susceptible to the manipulations of the powerful people who rule us by controlling the dominant narratives in our world, we’ll be bent to the will of sociopathic plutocrats and opaque government agencies until we plunge forever into the darkness of extinction or dehumanizing dystopia. Individuals are capable of transcending the unwholesome relationship with mental narrative which dominates conventional human consciousness, so that’s a potentiality which exists within our species as a collective as well.

This is the only off-ramp that I can see from the armageddon superhighway. It’s impossible to get the people to use the power of their numbers to unseat their oppressors as long as their oppressors are able to control the thoughts that they think in their heads. Political organization and activism can be thwarted by mass media campaigns which manipulate the majority into continuing to support the status quo. Cryptocurrencies and technological innovations are impotent as long as those in power can control the stories that the majority tells itself about how they work and what should be done with them. You won’t engage in revolutionary behavior if you’re being manipulated into not wanting to. So we’ve got to become impossible to manipulate.

This is the solution, and it’s very achievable. For millennia humanity has been writing about the capacity within all of us to transcend our old conditioning patterns and perceive the world free from the filters of mental narrative. They wrote about it within the limitations that existed on their expression at the time, coloring their descriptions with their respective religious beliefs, linguistic and cultural conventions, and what understanding of the mind they had access to in a pre-science world, and their ideas were generally cloistered within small esoteric circles due to the limited nature of communication, but the underlying message was always the same: reality is not what our thoughts describe, and we are all capable of perceiving beyond that mental veil.

Up until now, the phenomenon of what many refer to as enlightenment has been a fairly rare occurrence within our species (though I suspect not quite as rare as some claim). According to some teachers who’ve been coaching people through the process for decades, it seems to be happening more and more frequently today. The teacher Adyashanti writes the following:

There’s a phenomenon happening in the world today. More and more people are waking up—having real, authentic glimpses of reality. By this I mean that people seem to be having moments where they awaken out of their familiar senses of self, and out of their familiar senses of what the world is, into a much greater reality—into something far beyond anything they knew existed.

These experiences of awakening differ from  person to person. For some, the awakening is sustained over time, while for others the glimpse is momentary—it may last just a split second. But in that instant, the whole sense of “self ” disappears. The way they perceive the world suddenly changes, and they find themselves without any sense of separation between themselves and the rest of the world. It can be likened to the experience of waking up from a dream—a dream you didn’t even know you were in until you were jolted out of it.

In the beginning of my teaching work, most of the people who came to me were seeking these deeper realizations of spirituality. They were seeking to wake up from the limiting and isolated senses of self they had imagined themselves to be. It’s this yearning that underpins all spiritual seeking: to discover for ourselves what we already intuit to be true— that there is more to life than we are currently perceiving.

But as time  has passed, more  and  more  people are coming to me who have already had glimpses of this greater reality.

Renowned author and teacher Eckhart Tolle agrees:

I see signs that it is already happening. For the first time there is a large scale awakening on our planet. Why now? Because if there is no change in human consciousness now, we will destroy ourselves and perhaps the planet. The insanity of the collective egoic mind, amplified by science and technology, is rapidly taking our species to the brink of disaster. Evolve or die: that is our only choice now. Without considering the Eastern world, my estimate is that at this time about ten percent of people in North America are already awakening. That makes thirty million Americans alone, and in addition to those people in other North American countries, about ten percent of the population of Western European countries are also awakening. This is probably enough of a critical mass to bring about a new earth. So the transformation of consciousness is truly happening even though they won’t be reporting it on tonight’s news. Is it happening fast enough? I am hopeful about humanity’s future, much more so now than when I wrote The Power of Now. In fact that is why I wrote that book. I really wasn’t sure that humanity was going to survive. Now I feel differently. I see many reasons to be hopeful.

You are of course free to believe these guys or not, but I personally don’t see any incentive for them to be disingenuous about what they’re seeing in their field of work. The best way to make a fortune as a spiritual teacher is to gather a large cult-like following around yourself under the presentation of having attained something exceedingly special and rare, not to say essentially “Yeah this is happening all over the place now; it’s no big deal. What happened to me is becoming as common as grass.”

So why the change? Why after millennia of enlightenment remaining a rare phenomenon are we suddenly seeing it becoming more common?

I don’t know. Maybe it’s got something to do with the fact that we’re at evolve-or-die time as a species, and something primal deep within us is leaping to clear that hurdle in the same way all organisms fight to survive with everything they’ve got. Maybe it’s got something to do with our exponentially improved ability to network and share information, making useful pointers and teachings which guide the way to enlightenment vastly more accessible. Maybe our unprecedented access to information itself is the cause; billions of human brains suddenly connected to mankind’s entire collective archive of knowledge is in and of itself a drastic change in human consciousness. Maybe it’s all three. Maybe it’s something else we can’t see yet. But it does appear to be happening.

So what is enlightenment? There are as many answers to this question as there are people interested in it. Many will tell you that it’s a “merging with the divine” or some other unhelpful word salad of metaphysical specialness. Others will tell you that it’s a recognition of your own true nature as pure awareness which witnesses the play of forms. Others will say it’s the awakening of an energy in the spine known as kundalini, whose rise up through the crown of the head transforms your way of functioning. Others will say it’s simply seeing life as it is, unfiltered by mental conditioning. Go to online spiritual discussion forums and you’ll find people arguing about this question with the same vitriolic fervor as you see between different political ideologies in the forums you’re probably more familiar with.

Personally I haven’t found it very useful to talk about enlightenment as one specific thing that happens in one specific instance, like a lightbulb flicking on once and then you’re done. There are many different aspects to the human condition, and you can be very conscious of the way some of them are happening and deeply unconscious of others. The fiery shopkeeper guru Nisargadatta Maharaj, for example, was profoundly lucid on the nature of awareness and the field of consciousness which appears within it, able to speak with earth-shaking clarity that radically changed people’s lives despite having little education. But he was also a chain smoker and died of lung cancer, unable to bring clear seeing to that particular unwholesome aspect of his functioning. Neuroanatomist Jill Bolte Taylor had a stroke in a specific part of the linguistic center of her brain, permanently changing her relationship with mental narrative and bringing her a tremendous amount of inner peace, but she can’t teach people how to get there for themselves because she didn’t consciously walk through any path to get there.

Enlightenment is more like the process of turning on the lights in a very large house, room by room. For some people the kitchen light is on, but the entire upstairs floor is dark. Others have the lights on in the master bedroom and the basement, but everything in between is endarkened.

Some people have a very clear understanding of the nature of awareness and thought, which tends to get the most play in the discussion of spiritual enlightenment. But others have flicked the lights on in the way their bodily energy systems operate, able to experience and use those energies in a way that other people just aren’t conscious of. Others have enlightened their previously repressed childhood traumas, and are able to clearly understand how their experiences in life have shaped the way they’re conditioned to think and behave. Others have enlightened their emotionality, and have a deep, emotionally rich relationship with life while others sedate and ignore their emotions. Others have enlightened their inner guidance system and are able to perceive a tug toward wise decisions which lead them to take beneficial actions. None of these are any more special or important than the other, they’re just different rooms in the house that either have the lights on or off.

Whenever you hear about a spiritual teacher conducting themselves in a way that could be described as un-enlightened, sleeping with students or having childish temper tantrums or whatever, it doesn’t necessarily mean that they’re not enlightened in some sense. It could just mean that they’re enlightened in one way but not the other. In one way they’re able to relate to life with great clarity, and in another they’re just as confused and clumsy as anyone else. The lights are on in the attic but not the living room.

And, to bring this home to the opening paragraph of this essay, the same is true of the process of enlightening the world. There are a great many ways in which humanity is asleep at the wheel, and we’re going to have to bring the light of truth to all of them.

We’re going to have to bring the light of truth to the ways we’ve all been lied to by our teachers, by our politicians and by our media. We’re going to have to bring the light of truth to the horrors of war and the sinister motives behind it. We’re going to have to bring the light of truth to what we’re doing to our ecosystem and the forces which incentivize us to play along with ecocide. We’re going to have to bring the light of truth to the ways we enslave and are enslaved by each other in our interpersonal relationships, and how we enslave and are enslaved by our current social systems. We’re going to have to bring the light of truth to racism, sexism and other forms of bigotry and the ways that they prevent us from having wholesome relationships with each other. We’re going to have to bring the light of truth to the manipulations of the financial sector, money in politics, the evils of factory farming, the prison system, the war on drugs, and the structures which keep economic injustice in place. We can’t fight problems if we can’t see them clearly, so we’ve got to help each other turn the lights on in all of those areas. We’ve got to enlighten them.

None of the steps taken on this path toward the enlightenment of humanity are any more or less important than any other. One rebel may spend their energy exposing the false narratives of the news media. One rebel may bring attention to the plight of the Palestinians. One rebel may spend years making a documentary exposing the senseless butchery of dolphins in Taiji. One rebel may help film the unseen cruelty of factory farming. One rebel might share her story and expose the reality of rape culture. One rebel might help show everyone all the genocide and exploitation that went into creating their country as it currently exists, and help them come to a mature relationship with and response to that reality. One rebel might make art encouraging people to open their eyes to what’s really going on. Each of these small rebellions help flick on the lights of the house that is our world, and we need all of it.

With intense, sincere inner work, we can flick on the lights of our inner world room-by-room so that we can relate to life as it actually is in more and more ways. With intense, sincere outer work, we can flick on the lights of our outer world room-by-room and begin solving the problems that had previously been obscured by blackouts and propaganda disinfo. These movements are fundamentally the same. They both complement each other, and they’re both indispensable.

Art and Dreaming: Realizing our Power to Co-Create Reality

By Ruth Gordon

Source: Reality Sandwich

“True creativity doesn’t just make things; it feeds what feeds life. In modern culture where people are no longer initiated, the spirit goes unfed. To be seen, the uninitiated create insane things, some destructive to life, to feel visible and powerful. These creations are touted as the real world. They are actually forms of untutored grief signaling a longing for the true reality of village togetherness.”

Martín Prechtel, Secrets of the Talking Jaguar, p.232

These words, from a book detailing Martín Prechtel’s initiation as a Mayan Shaman, accurately sum up our modern world. In the humanitarian, ecological, and political crises we are facing, we are witnessing the effects of a severe spiritual hunger.

We in the Western world are a deeply wounded culture; our Indigenous traditions long destroyed, our common land stolen by the rich and powerful, we often now desperately seek comfort by any means possible – over-consumption of food, of social media, of drugs and alcohol, of our natural resources.

This way of being is known among North American Indigenous people by the name of “wetiko,” or the “disease of the white man.” In the traditional Algonquin myth, the “wetiko” is a rapacious spirit who lives in the dark forest and possesses people, filling them with an insane compulsion to consume and destroy. This spirit makes monsters out of humans, filling them with an insatiable drive to devour everything that crosses their path.

Today, we see wetiko everywhere – in our cruel systems of governance that refuse sanctuary to refugees fleeing conflict, while at the same time escalating those very conflicts, mostly for the single purpose of the highest possible short-term profit, in the disintegration of human community through separating and atomizing social structures and the corresponding upsurge of loneliness and despair, and in the continued addiction to economic growth despite clear and repeated warnings that this kind of globalized industry is killing our planet.

Wetiko functions like a virus – it’s highly contagious and most of us are infected with it to some degree. It’s at the root of the human conflicts that often derail attempts to create alternative ways of life. It’s not enough to simply wish for a better world, it’s not even enough to work hard at creating one. We need to be ready to transform our entire mode of perception, to boil down our ways of thinking and being and reconstruct ourselves from scratch, with consciousness of the wetiko-ized habits we often fall into.

In Dispelling Wetiko: Breaking the Curse of Evil, Paul Levy writes:

“The evil that is incarnating in our world simultaneously beckons and potentially actualizes an expansion of consciousness, all depending on our recognition of what is being revealed. It is as if hidden in the darkness is a spark of light that has descended into its depths, and when recognized in the darkness, this light returns to its source.”

(Levy, 2013, p. 145)

Levy’s idea, that hidden in the poison of wetiko lies its own antidote, offers a healing reference for how to approach what Prechtel calls “untutored grief”: the fecund raw material that, if not used to grow something new, becomes destructive. However, when we are educated, or “initiated” into ways of transforming our grief, of understanding what the darkness in us wants to bring to light, we often find we have stumbled upon a store of incredible potentiality – an almost boundless source of energy and power that we can refocus towards healing, if we choose to do so. Our collective shadows are potential treasure, showing us wounds that need healing, the deep behavioral structures that create conflict, and pushing us to grow beyond our self-limiting patterns. We find the light by going through the dark, not by avoiding it. We can only unfold our full potential for love, beauty, and creativity by recognizing the life-force that’s bound up in our trauma. It’s releasing that closed-off and separated aspect of ourselves that will make us whole.

There’s an interesting symbolic parallel in the human compulsion to dig, mine and extract precious metal. If we instead dug into the fertile ground of our consciousness and our imagination rather than into the physical Earth, would we then finally be able to create a sustainable form of the “treasure” we long for – the “true reality of village togetherness,” so overcoming our addiction to exploiting the Earth?

Consciousness and Creativity: We are the Universe Observing Itself

In Quantum Revelation: A Radical Synthesis of Science and Spirituality, Paul Levy describes how the science of quantum mechanics, although yet to really inform our everyday mode of being, could be a gateway for us: enabling us to understand the dreamlike nature of the world, to reconnect with the divine and infinitely creative aspects of existence. The central insight of quantum mechanics is that quantum particles respond differently depending on whether we are observing them or not. They are waves when we do not observe them and become particles when we do. This implies that quantum matter somehow knows when it is being observed, and subsequently changes both its form and behavior. This points to an astounding idea: that the world we perceive not only perceives us, but also manifests itself depending on our very mode of perception. Or, to put it another way, that the world we encounter depends on how we dream it up. It seems as if there are infinite possibilities of reality. The one that is activated depends only on our capacity to envision it, on the expansiveness and daring of our imagination.

Levy goes even further, asserting that we are living in a world that consciously responds to our consciousness, that, in fact, has created us for the purpose of understanding itself:

“[T]hrough us, the universe questions itself and tries out various answers on itself in an effort parallel to our own to decipher its own being. In the process of observing and reflecting upon our universe we are actually changing the universe’s idea of itself.”

(Chapter 5, “Cosmogenesis,” 2018)

If Levy is right, we are part of a cosmos that is self-creating and self-understanding. It is as if, through consciousness, the universe is craning its neck around to look at itself. We are its eyes, and its senses.

If we want to escape the hold of wetiko, to transition to a way of life that serves all beings, we need to value the power of our own creativity, and to understand that we are always creating the reality we experience, whether we are aware of it or not. The more conscious we are of our creative power, the more we can use it to dream up a world we want to live in; to orchestrate our lives with the same skill and precision as a highly trained conductor.

For this, we need to build a network of communities, (as in Tamera’s Healing Biotopes Plan), where we can study the raw matter of our cultural grief, where we can learn to compost it, and use it to grow new life, where we can discover how to create the “village togetherness” we all long for. We need spaces where we can experiment with and test out our powers of dreaming, encountering, understanding and interacting with the dreamlike nature of reality. We need spaces where we can build the self-confidence and courage that a “life artist” needs. We need public forums where our “life-art” is seen and honored. And all this needs to happen in a large enough group of people for our actions to hold weight, gather momentum and give courage to others.

As Paul Levy writes:

“The universe is a collectively shared dream that is too seemingly dense and solidified for any one person’s change in perspective to transform, but when a critical mass of people get into alignment and consciously put together what I call our “sacred power of dreaming” (our innate power to dream the universe into materialization), we can, literally, change the (waking) dream we are having.”

(Levy, Chapter 5: “Self-Excited Circuit,” 2018)

This is why it is so vital to build communities of trust – we will not be able to change the reality we are currently experiencing alone. However, by cooperating with others we will find the power to co-create paradise on Earth: a reality in which war and violence will be completely unthinkable, where we honor and respect the Earth as the sacred life giver it is, where we are able to fully use the creative potential that lies coiled within each of us. The field-creating power of a group of people can both activate our imaginative potential and provide the vessel in which to create the life we long for.

Waking Up to the Dreamlike Nature of Reality

Paying attention to our powers of dreaming is a simple first step towards comprehending the dreamlike nature of reality, as even those of us who believe that we are “not artistic” still dream each and every night, effortlessly creating symbols and stories that resonate through and inform us, if we take the time to remember and listen to them.

In the Tzutujil culture that Prechtel describes, families gathered each morning to share their dreams, which they saw as being the other half of waking life – just as real, and just as important:

“To a shaman a dream is not a creation of the mind, psyche or soul. It is the remembered fragment of the experience of one’s natural spirit in the twin world, the dreamworld … Although the landscape of dreams may seem different than the landscape of the awake world, it is actually the balanced opposite, reversed version, where our souls live out our bodies’ lives reenacted as if in a complex kind of mirror. Like the two opposing wings of a butterfly, the dreamworld is one wing and the awake world is the other wing. The butterfly must have both wings connected at the Heart in order to fly and function. Neither wing – dreams or waking – contains all of life. Real life occurs as a result of the interaction between the two. The life is the butterfly’s heart, and both dreaming and awake life are necessary to keep the heart alive.”

(Secrets of the Talking Jaguar, pp. 169–170)

As Prechtel goes on to say, “dreams read life back to us like a storyteller” and as such, can be excellent and often uncanny guides in life. I’m sure all of us have had the experience of a dream that seems wiser than we are, a dream that gives an answer to a problem, or that seems to foretell future events.

I’ve experienced personally how dreams can come into creative play with waking life. I once had a powerful dream in which a man, who in my waking life I was on the brink of falling in love with, guided me as I climbed down a building. He was agile, he knew the structure well, as it was his parent’s house, and he helped me down, showing me where to put my hands and feet. After I had this dream, I felt a deep certainty that I could trust this man. I understood that his role in my life right now was to accompany and guide me so that I could move forward, leaving behind the old structures of thought and being that no longer served me (structures he knew well, that he’d also “climbed down from” before). In my waking life, I had very little basis for such a deep trust at that point. I’d known this man a few months. And yet the indication of this dream turned out to be true. It encouraged me to trust him as a guide, and in turn, this faith allowed him (perhaps even prompted him) to actually play out this role in my waking life.

Was this dream reality not only informing but actually creating waking life? I think so. By believing in the certainty this dream instilled in me, I was able to act with faith and courage, which then allowed trust and intimacy to develop in waking reality.

For me, this is an example of those twin butterfly wings of the dreamworld and the waking world meeting at the heart’s center. Both dreamworld and waking life kept my heart alive at that time, nourishing and feeding it. These dual realities prompted me to be an artist: to act on my desires and impulses, to paint the world as I wished it to be.

Consciously Shaping Reality

The consequence of accepting our own creative powers and the dreamlike logic of existence are that we can begin to consciously shape reality. This is a deep responsibility – not anything we can take lightly.

Wetiko disrupts our natural experience of unity with all life. But in truth, we are inextricably interrelated with all other living beings, in the same way that a whirlpool is both identifiably different and part of the river it forms in. This knowledge comes with an immense duty to everything else that exists.

Our every thought, our every action, has an effect on the whole, unavoidably altering everything else in some way, however subtle. We do not need to become megalomaniacs about this – we are no more and no less important than any other human, plant or animal being. But we must understand, if we are to overcome wetiko’s hold on us, that all life, and all activity, constantly shifts the pattern of the whole.

Once we realize this, our everyday lives become imbued with a new sense of purpose and responsibility. Knowing that what we think, say and do alters the whole, guiding a new form of reality into being in each and every moment, means considering carefully how we want to exist in this world. It’s much easier to believe that we are powerless; then we can escape any sense of responsibility. Victimhood is much more comfortable than agency. But if we want to realize the role human beings can play in global transformation, we must be willing to step into agency. We must understand that our inherent creative powers are a divine gift. We’ve been given the capacity to make drastic alterations to the world – in the natural environment, in human society, perhaps even to outer space. Now we must choose whether we want to use these gifts in service of life or continue using them against it—and so push ourselves off the brink of abyss.

Let’s choose to use the wetiko virus rampaging through our human system to actualize an expansion of consciousness, to shine a light deep into the roots of our “untutored grief,” and begin to dream into our potential as deeply creative beings with the ability to create the reality of togetherness that we all long for.

The 4 Greatest Enemies of the State

By Gary Z McGee

Source: The Mind Unleashed

“It’s no measure of health to be well-adjusted to a profoundly sick society.” ~Krishnamurti

How do we know that our society is profoundly sick?

  • 1.) Our society pollutes the air it needs to breathe.
  • 2.) Our society pollutes the water it needs to drink.
  • 3.) Our society pollutes the food it needs to eat.
  • 4.) Our society pollutes the minds it needs to evolve with.

Any system that forces its people to breathe polluted air, drink polluted water, eat polluted food and then continue to do all the things that causes that pollution is a profoundly sick society.

It is in this fundamental way that human wellbeing itself has become the enemy of the state. Statism only functions with unhealthy, divided individuals. It cannot continue if people are healthy and connected. In short: statism fails when enough people achieve a sense of wellbeing despite it.

So, if wellbeing is the enemy of the state, then it stands to reason that anyone seeking wellbeing is also an enemy of the state. Just as those seeking health, vitality and freedom do well to be maladjusted to a profoundly sick society, those seeking wellbeing do well to become enemies of the state.

Freedom is the enemy of the state:

“State is the name of the coldest of all cold monsters. Coldly it lies; and this lie slips from its mouth: ‘I, the state, am the people.’” ~Nietzsche

Have no illusions, the curtailment of human freedom is the state’s business. At every turn the Goliath of the state rears its ugly head, checking the free movement of otherwise free individuals. It’s a monstrous Hydra of overreaching power, hellbent on keeping its people controlled, corralled, and contained under the illusion of security and safety, and under the rampant delusion of law and order.

No nation-state on the planet is genuinely free. All are falsely and insincerely “free.” They are only ever “free” inside the unhealthy box of their conditions. Therefore, they are not free. True freedom is allowing the free movement of people and allowing people to govern themselves under the guidance of the golden rule and the nonaggression principle.

So what is a free-range human to do in the face of such a monstrosity? Become David against Goliath. Become Heracles against Hydra. Become a well-armed lamb contesting all votes. Become lionhearted despite all cowards.

But before that, you must check yourself. You must become free. If you are not free, then you cannot be heroic. You must be free in order to gain the type of courage necessary to become. Full stop.

The golden rule is the enemy of the state:

“Live simply so that others may simply live.” ~Gandhi

Statism is the antithesis of the golden rule. Why is this? Because the state demands that you do unto each other as the state demands. This is the opposite of the golden rule.

The state tricks you into believing that the state is the people. But the state is not the people. It’s the illusion of a people. People are made up of individuals. Individuality is predicated upon freedom. Further freedom is predicated upon individuals allowing other individuals to be free. The state doesn’t allow individuals to be free. It only gives individuals “permission” to be free upon certain conditions, which is the illusion of freedom.

If freedom is the foundation of the golden rule, then consent is its backbone. Without consent there is only rape. Lest we allow rape, consent is paramount.

It’s simple: The difference between robbery and a good trade is consent. The difference between murder and assisted death is consent. The difference between rape and a healthy sexual encounter is consent. The difference between oppression and freedom is consent. The difference between coercion and voluntarism is consent. Consent is everything.

If I don’t want to trade my dollar for your twinkie and you steal my dollar anyway, that’s robbery, because I did not consent. If I don’t want to have sex with you but you have sex with me anyway, that’s rape, because I did not consent. If I feel that your arbitrary law is immoral and you force me to follow it anyway, that’s oppression, because I did not consent. If I don’t want to give up my money to your arbitrary tax system but you force me to do so anyway, that’s coercion, because I did not give my consent.

In order to be a healthy, responsible, moral, and just human being, you must allow others to give their consent. Otherwise, you are violating the golden rule.

If your values are based upon violence being the solution to problems, then your values violate the golden rule. If your values are based upon hindering the freedom of others, then your values violate the golden rule. If your values are based upon coercing people to give you money when they haven’t consented, then your values violate the golden rule.

Bottom line: if your values are based upon violating the golden rule, then your values are immoral, unjust and unhealthy.

Nonviolence is the enemy of the state:

“An eye for an eye makes the whole world blind.” But “When there is only a choice between cowardice and violence, I would advise violence.”~Gandhi

The state wants violent citizens so that it can control them. When people are nonviolent and compassionate toward each other the state doesn’t have an excuse to prevent freedom (though it will still make up excuses). When people are violent and intolerant toward each other the state has a reason to prevent freedom.

Nonviolence is the enemy of the state because the state’s solution to all problems is violence. When its citizenry comes up with nonviolent solutions it makes the state obsolete. But the state will always fight to maintain its overreaching power and control. So, in order not to become obsolete, it must maintain its violence.

The only thing that can prevent state violence is the people realizing that the state is not the people, and upon realizing this, choose to be nonviolent despite the violence of the state.

The flip side of this coin, however, is self-defense. The people must also wake up to the fact that they alone must defend themselves against violence. Whether that violence comes from an individual, a group of individuals, or from the state. The only time when violence is morally correct is in self-defense.

This can become a tricky psychological briar patch. But, basically, offensive violence is unhealthy and immoral (tyranny), whereas defensive violence is healthy and moral (justice). As Albert Camus said, “Absolute freedom mocks justice. Absolute justice denies freedom. To be fruitful, the two ideas must find their limits in each other.”

Peace is the enemy of the state:

“Never relinquish your ability to doubt, reflect, and consider other options –your rationality as an individual is your only protection against the madness that can overcome a group.” ~Robert Greene

If wellbeing, health, freedom, the golden rule, and nonviolence are all the enemy of the state, then what does that tell you?

Feel free to lose the wrestling match between your higher reasoning and your cognitive dissonance. I’ll wait here…

The bottom line is this: War is the only way any nation-state maintains itself. And yet love (peace, compassion, freedom, justice) is the only way humans can progressively evolve in a healthy way.

The state is always at war—with itself, with its citizens, with other states. There is no way out of its net of covert violence unless you leave it behind and become a free-range human. In order to be a lover of humanity one must become an enemy of the state.

The realization that in order to be a healthy, moral, and just human one must become an enemy of the state, is a tough pill to swallow. It’s not for the faint of heart. It will take counterintuitive reasoning to fully fathom it. It will require you to think outside of whatever box you’ve been conditioned to think inside of for most of your life. It will force you to unwash the brainwash. It will involve reprogramming your programming. It will demand that you question the profoundly sick society you were born into.

Most of all, it will require audacious courage in the face of comfortable cowardice. But, as Ralph Waldo Emerson wisely stated, “A man is to carry himself in the presence of all opposition. I ought to go upright and vital and speak the rude truth in all ways. Your goodness must have some edge to it—else it is none.”

HOW TO REPROGRAM YOUR MIND TO TAKE AN ACTIVE ROLE IN YOUR PERSONAL EVOLUTION

By Jonathan Davis

Source: Waking Times

For a long time we’ve been taught that evolution is a process that is happening to us. Thankfully we’re living in times where the human race is finally getting a grasp on the fact that we’re actually actively involved in how we evolve as a species.

As humans, our bodies are constantly changing in response to the environment around us. Our muscles change according to whether we choose to use them or not. The enzymes in our digestive system change in response to the foods we choose to eat. Our endocrine system is in a constant feedback loop with our emotions which can change dramatically according to what’s happening in the world around us. As Dr Bruce Lipton put it, “the cell is a carbon-based ‘computer chip’ that reads the environment”, and the field of epigenetics teaches us that our DNA changes in quality – again, according to our environment.

When science talks about ‘environmental influence’ it seems to imply ‘all that which is outside ourselves’. It’s easy to overlook the fact that that our conscious choices about which environmental factors we engage with are part of what shapes the way our bodies restructure. We are part of the environment that influences our own development; our free will lets us choose and change the environment. We participate in our own evolution during our lifetime and what we do in our own lives can also affect future generations. In this way, personal evolution is collective evolution, and nowhere is personal evolution more apparent than how we are capable of rewiring our own brain.

How Reprogramming the Mind Is Helpful To Us

Humans work really well with routines. We repeat the same pattern over and over, and through neuroplasticity our brain wires itself so that it doesn’t have to think too much about that task anymore, it just runs that established electrical pathway. To riff off Noel Burch, it’s like when we learn to drive a car: we move from unconscious incompetence ‘I don’t know how bad at this I’m going to be’; to conscious competence ‘I now know how bad I am at this’; to conscious competence ‘OK, I can do this but I have to keep my mind on the job’; to unconscious competence ‘I can wind the window down, change the radio, turn a corner and change gears all at the same time, without even thinking about it’.

We program ourselves all the time with repetition, so we don’t have to waste energy engaging isolated focus on every task. The question is whether these are routines we are choosing for ourselves or that have been imposed on us? If they are imposed, are they helpful to us both personally and as a species?

When Are We Most Easily Able To Wire And Re-wire Our Mind?

During early childhood our brains are wiring themselves for the first time. While this process slows after the intense surge of development in first few years, our brains are still establishing the wiring we will largely use for the rest of our life throughout childhood. When we hit our teenage years we experience the second surge of new wiring and there is an opportunity for patterns to be created during this time that can setup behaviours for years to come. After this period, neuroplasticity still occurs but it just isn’t as fluid as it was before. So you can teach an old dog new tricks, it’s just a slower process.

The problem here is that our subconscious is overhearing everything our conscious mind is hearing, and is therefore to a being programmed by whatever influence we’re being exposed to. The Jesuits knew this 400 years ago. They would boast:

“Give me a child until it’s seven, it will belong to the church for the rest of its life.’” – Dr Bruce Lipton, paraphrasing Jesuit priests.

We Are Always Programming Ourselves

I like to imagine the subconscious mind is like an autopilot system. It is overhearing everything we ever think or say, and it’s mission (in the background and whenever possible) is to guide us towards whatever we want… or at least whatever it thinks we want according to what it overhears. An extra level of challenge is introduced when we imagine that the conscious mind has the capacity for judgment its higher expression – discernment. The subconscious, however, doesn’t have that ability. When it is overhearing everything you think and every word you say it simply hears the topic, not the context. ‘I don’t want to be fat’ with the judgment of ‘I don’t want’ removed becomes the topic only: ‘be fat’. The subconscious ‘overhears’ the topic of what is active in your conscious mind and it is listening for repetition. This is how it figures out for how ready we need to be for that particular thought process.

Repetition Is The Key. Repetition Is The Key.

If we lift weights we are using repetition to say to the muscles, ‘be ready for this, we may need to do this at any moment, so restructure yourself’. Scientists have found the fastest way to get fit is to do interval sprints, which is basically a physical way of saying to the body through repetition ‘you need to restructure yourself so we can sprint at top speed at any time, at the drop of a hat’. Rest, get your breath back and sprint again, over and over. This repetition tells the body that it’s a high priority to restructure and be ready for this at all times. My observation is that the same appears to be true for our brain. When our subconscious overhears our thoughts and words and there is repetition, there is an increased likelihood of neural rewiring. After all – neurons that fire together wire together.

The path of least resistance

When attempting to re-wire an old habit or behaviour pattern, it is useful to remember the old adage from high school science: electricity follows the path of least resistance. Imagine the old pattern as a well-established electrical pathway in your brain. As you put conscious focus into creating a new electrical pathway to replace the old pattern, you make that new electrical pathway fatter. As soon as you stop putting conscious focus into running the new behaviour pattern the electricity will revert to the old cable for as long as it is the fatter of the two cables, as that is the path of least resistance. As soon as the day comes when the new electrical pathway is thicker than the old one you have a new program in your autopilot system, that will now run on it’s own without you needing to focus conscious intention on it. You have reached a level of conscious competence. According to Dan Coyle a key to making the consciously chosen wiring stick is holding the intention that ‘I want to know this for the rest of my life’. Coyle suggests this causes the brain to coat the new electrical pathway in the brain with myelin insulation, making it much more permanent.

Taking care with the programs we allow our subconscious to overhear

As stated earlier, our autopilot system is taking direction from everything you’re experiencing – which includes the media we watch, the people we surround ourselves with and more. For this reason, one of the most powerful things we can do is exercise discernment around the kind of experiences we expose ourselves to, and their level of intensity and repetition.

“It is easier to build strong children than to repair broken men.” – Frederick Douglass

More importantly is the need for extra care in exercising this discernment on behalf of the children in our care and teaching this discernment to teenagers as, in both cases they are in a heightened state of neuroplasticity and are more susceptible to influence. To be clear, I am by no means advocating prudishness or avoidance of the truth, just a higher level of awareness of how we are either consciously or inadvertently being programmed all the time.

In the video below Bruce Lipton speaks passionately on this very subject, citing this discernment on behalf of our children as a clear solution to war and conflict.