ELEVENTH WAY OF WISDOM Arthur M. Jackson
Copyright 2001, 2003, 2006
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ELEVENTH WAY OF WISDOM: Make of your life a spiritual quest. Work to become an Enlightened Person.
Related to the belief in magic and the power of wishing propensity, but different is the human fascination with the unknowable. Human beings have a need to identify with the spiritual, and the transcendent -- with the eternal, with the ultimate, with the infinite, with truth/Truth. This is commonly called a spiritual quest. Up to the present this need has almost always been filtered through the individual's magic/ wishing propensity and this has been one of the primary ways that societies have been diverted from developing a naturalistic ethical system to replace supernaturalistic religion. This has prevented the development of clear societal goals that are compatible with our "wisdom" potential provided by the language ability.
A Science of Ethics must provide guidance in satisfying this longing for transcendence, this spiritual quest. And, it must be done in a way that prevents the individual from becoming lost in an overwhelming jumble of fantasy and make-believe with no beacon to guide their journey. This is the kind of challenge that the Ways of Wisdom must address. Science of Ethics proposes that this feeling of transcendence should be achieved through the process of seeing oneself first and foremost as a member of a biological species. All else flows from that. [1] Our active, loving participation in human society -- in the creation and maintenance of an Enlightened Community -- should provide the Enlightened Person a deep sense of transcendence as real and vibrant as that often achieved through illusion; e.g., a connection with God or other aspects of the mystical.
Science of Ethics proposes that because of the importance of this matter and the fact that up till now it has almost always been satisfied through a supernatural approach, perhaps this area needs special focus. My own take is that mysticism utilizes the “tribal” propensity to believe in magic and the power of wishing. Whatever circuits in the brain support the belief in magic propensity can with training and practice be expanded to create a very powerful result, the "mystical mind." A well developed model for how “the mystical mind” works has been developed by two scientists, Eugene d'Aquili and Andrew B. Newberg in their book, "THE MYSTICAL MIND: Probing the Biology of Religious Experience. [2] These authors propose very specific brain mechanisms for all the various feelings usually perceived as mystical that come out of meditation, religious ritual, near-death experience, etc. However, after laying a firm foundation for the naturalistic understanding of these experiences they veer off in a post-modernist direction and take the position that the universe demonstrated by these experiences (especially deep meditation) cannot be explained away as "just the workings of the brain." They justify their conclusion based on the observation that this experience is sometimes perceived as being more real than the experiences of "baseline reality" (d'Aquili and Newberg's term for what we experience through our regular senses). They propose that a phenomenological interpretation is all we can rely on to decide which is the "real" universe. And, since these mystical experiences are perceived as being more real than baseline reality, the conclusion mystics draw from them of the reality of God, Nirvana, etc. must be taken as seriously as the world science provides. So they propose that these things have just as much justification for being considered real as the universe science has studied since Descartes divided the world between "the soul" (the world of religion, the world of meaning), and everything else (the world of cause and effect, the world of science).
[2]
Of course this is all very relevant to Science of Ethics. Science of Ethics takes the position that the ambiguity that has existed between the area of folk religions and science has continued because of a lack of clarity about Ultimate Reference Systems. And, when we recognize that human beings are the ultimate reference system, but all data, experiment, and theories must be tested against objective reality in so far as current knowledge, understanding, and instruments permit, then the existing ambiguity will be removed. (For an in-depth study of this topic drawing heavily from THE MYSTICAL MIND, see VOLUME II, Chapter 37, "Mysticism and a Science of Ethics.")[3]
Science of Ethics starts with the assumption that those who develop their talents to have mystical experiences and who test and verify mystical hypotheses in their own experience through methods such as meditation, are individuals exploring the functioning of their own brains. It would seem best to see the assortment of sights and sprites experienced by shamans in their trances as examples of how the human brain functions under certain conditions, and this is the approach that d'Aquili and Newberg do take. Science of Ethics takes this to be very important since this issue lies at the base of all folk religions, and much of the thinking within psychology and philosophy. As far as psychology goes this area of study might end up providing an empirical basis for some of Carl Jung's ideas which d'Aquili and Newberg do incorporate into their hypotheses. Science of Ethics proposes that all these experiences have nothing to do with how the outer world works, a position also agreed with by d'Aquili and Newberg. It is only the manner in which they interpret "what is real?" that moves their interpretations of mysticism outside of the realm of Science of Ethics.
Newberg and d'Aquili term the state achieved during deep meditation as "absolute unitary being." They propose that this is one of the states all mystics achieve although it is differently interpreted based on the traditions of the practitioner. After a two page description of the initial neurophysiological effects produced in the brain during deep meditation based on their research and study they then describe their interpretation of what happens next. They say, "At the same instant that the right orientation association area is totally deafferented [disconnected from outside influences], the left orientation association area is likewise totally deafferented.... We propose that the total deafferentation of the left orientation association area results in the obliteration of the self-other dichotomy at precisely the same moment that the deafferentation of the right orientation association area is associated with a sense of absolute transcendent wholeness. All the events from the moment of spillover in the hypothalamus with resultant maximal firing of both the arousal and the quiescent system to the total deafferentation of both the right and the left orientation association area may occur so rapidly as to be experienced by the subject as instantaneous. We believe that this results in the subject's attainment of a state of rapturous transcendence and absolute wholeness that conveys such overwhelming power and strength that the subject has the sense of experiencing absolute reality. This is the state of absolute unitary being. Indeed, so ineffable is this state that for those who experience it, even the memory of it carries a sense of greater reality than the reality of our everyday world." [4].
Like all who immerse themselves in folk religions such persons end up living their life at the level of their "tribal" propensities and have no chance to fulfill their Modern Human, "wisdom," potential. I take this process to involve getting caught in a closed loop within their brain. This process prevents them from moving to a higher level of brain functioning that is involved in finding and utilizing knowledge to expand their full positive potential -- develop as a fully functioning human being rather than an outward projection of a small brain structure (the magic/wishing structure).
[p. 3]
Of course for mystics who utilize this "tribal" propensity, my naturalistic view of the world will not be deemed an adequate basis for understanding their mystical experiences. A naturalistic interpretation of this experience conflicts in a fundamental way with their interpretations what they have been taught about spiritual experience and phenomena. My explanations of spiritual experiences and events are based on material existence and phenomena (e.g., the brain). Mystics drawing on the supernatural (as projected by their raw "tribal" propensities) provide a non-material explanation for these phenomena. And of course this supernatural vs. materialistic interpretation of the universe is the essence of the left brain/right brain conflict.
But in the final analysis the foregoing boils down to an argument over how the human brain works. This is an argument that only science can resolve. However, it is worth noting that there are post-modernist forces now working to re-define science in such a way that folk religions exist in a separate, but equal magisterium (to use Stephen Jay Gould’s term[5] ). This is the explicit goal of d’Aquili and Newberg in THE MYSTICAL MIND. As they say below, [6]
“We have seen that neurotheology [i.e., theology based on how the brain functions during "religious" experiences] is itself a metatheology that contains both the constraints upon and the rules for mythmaking, the generation of specific theologies, the formation and purpose of religious ritual, and the experiencing of the spectrum of religious experiences and altered phases of consciousness. Neurotheology has shown that the products of the mystical mind are real, at least as neuropsychological states. But the phenomenological analysis, which we have been forced to employ as a complement to our basic neuroevolutionary and neurophysiological approach, has powerfully demonstrated that hyperlucid states of consciousness and other products of the mystical mind must be understood as either more real or as real as baseline reality when recalled from baseline reality.”
“Thus, it seems that in spite of the fondest hopes of eighteenth century philosophes and nineteenth-century materialist scientists, religion and theology will not go away. The reason is that, if we take external reality as primary for our ontology, then God appears to be ‘hard-wired’ into the brain. On the other hand, if we take subjective awareness as having ontological primacy, then a phenomenological analysis of altered phases of consciousness reveals that certain individuals experience God, as the absolute unitary being (AUB), as a primary epistemic/ontological state. While the state of AUB occurs in very few individuals, other hyperlucid states occur in many. These non-AUB hyperlucid states are not understood to be the direct experience of God… but they are, nevertheless, extremely powerful unitary/epistemic/ontological states. Since neuropsychology not only can document the possibility of these hyperlucid states existing in terms of what is currently known about neurophysiology, but also is now beginning to demonstrate their reality (as neuropsychological states) in current brain-imaging studies, contemporary philosophy and science are forced to take them seriously. One can no longer dismiss the description of such states in the world’s religious and mystical literature as the ‘silly imaginings of religious nuts.’ They must be accounted for and their claims and practical implications carefully examined.”
In my mind there are two separate issues in the above. I take Freud's hypothesis that human infants being born helpless and coared for by powerful giants for so long develop a propensity to believe in an all powerful giant out there in the universe. In addition to taht there is a "tribal" genetic propensity to believe in magic and the power of wishing.
Although d’Aquili and Newberg ground their argument on phenomenological interpretations, Science of Ethics takes an empirical, pragmatic approach and takes the experiences of the mystics as data. Science of Ethics does not accept that "God is hard-wired" into the brain. Rather, it proposes that belief in magic/wishing exists in the brain as a propensity that makes the individual vulnerable to the God concept as well as other mystical images. There is no scientific basis for d’Aquili and Newberg’s conclusion because they provide no theories with testable consequences.
Science must account for everything within a context of replicable experiments. There are numerous aspects of brain functioning that are relevant to this issue. Other data is provided by the study of poorly functioning brains. In some forms of psychosis a person's brain malfunctions due to various chemical imbalances. Similar imbalances are caused by LSD, mushrooms, and many other chemical substances. However, the point here is that psychotics do not need to meditate or ingest psychedelic drugs in order to have supernatural, mystical experiences. They can experience the feeling of direct contact with TRUTH on a regular basis. Newberg and d’Aquili take the position that the foregoing states are not perceived as being “real” as are the mystical states they describe. At this time I do not accept this as relevant to the argument. I take all these things as being descriptions of how some brains work under certain circumstances and this has no relevance beyond that, except in the area of psychology of belief re: why do individuals believe what they believe?
[p. 4]
However, the primary issue is that all abnormal brain states are only exaggerated or diminished normal states. I believe that all peoples' brains provide them with a propensity to believe in magic and the power of wishing. Our very humanity makes us all vulnerable to believing in magic and that our wishes control the outside world. It is easy for people to accept the idea that we or others can have a direct connection with God or some other source of TRUTH. The foregoing explanation is proposed because the appeal of the mystical is very broad, powerful, and lasting throughout the human family. And all of these speculations and suggestions regarding a propensity to believe in magic and the power of wishing are open to testing and experiment if anyone should have the motivation to do so.
Belief in magic and and the power of wishing attracts some people from the very core of their being. The interest in transcendence and the spiritual quest has usually been combined with the human propensity to believe in magic and the power of wishing. However, the mystical approach is not essential to the feeling of going beyond our place and time. Transcendence and the spiritual quest need not be in conflict with a natural world and human limitations. Any thoughtful person must at least at times focus on the mystery that surrounds us individually and collectively. At such times we may be stunned by the experience of amazement inherent in being part of a universe infinite in time and space (infinite in relationship to the scale of human power, life, and scope).
We may be awed by a rainbow, a musical event, the roar of a storm-driven surf, the vastness of the universe. But from a naturalistic perspective interpretation of any experience must be applied tentatively with no more conviction than the evidence warrants. We should strive to remain open to all the interpretations that relate to the mysteries of this universe in which we find ourselves. There are questions in every direction we look. However, we need to accept the limits of our ability to understand, and give those interpretations the most credence that have the best knowledge and evidence supporting them.
When mystics try to interpret their feelings and experiences as direct contact with Ultimate Reality and TRUTH, it is my assumption that they have succumbed to a sophisticated interpretation of their innate human propensity to believe in magic and the power of wishing. Any inquisitive person would like to know what is beyond the next hill, and the one beyond that, and so on and so on and so on. The promise of directly experiencing TRUTH may cause the vulnerable person to forgo rational, empirical approaches because they experience the frustration of knowing that a finite mind can never experience TRUTH without resort to magic. They realize that no matter how many questions they answer, that will only open the way to new questions. Yet, the mystic who experiences TRUTH has not only answered the last question, but the ones beyond that!
[p. 5]
This is a powerful attraction. Just contemplating it might produce ecstasy! Imagine! No doubts. No blundering. Promises like that cannot be made for empirical processes. Certainly empirical scientists would never make such statements. Rather, they would say, "If you study hard, work diligently, and focus your entire life, you may wrestle some small answers from the universe's infinite storehouse of secrets." The only reason science attracts any interest at all is because the curious person who is also a skeptic finds that the TRUTH provided by supernatural mysticism (belief in magic and wishing) is in reality an overpowering feeling that leads to a collection of non-answers. They are too ambiguous, too limited to be of more than psychological value. Any answer that goes beyond the physical manifestations of the experience moves immediately into the realm of the objectively unverifiable. Frequently, these answers conflict with the truths of one's own life experience. They are subjective and have no self-correcting mechanisms. They are often self-serving in the sense of perpetuating one's current beliefs or deep desires. They cannot be differentiated from lies, deceit, malfunctioning brains, or misunderstandings about how the brain naturally works.
On the other hand, the small, seemingly insignificant answers of science make a real difference in human understanding, in human living. They connect things together in a new, more satisfying way. They provide insights into the workings of the universe beyond the dreams of even the most inspired supernatural mystics. They are objectively verifiable by anyone willing to take the time and effort. A self-correcting mechanism exists to find and rectify errors.
Scientific understanding helps broaden the range imposed by our current genetic boundaries and move humanity further toward developing our "wisdom" potential. This understanding advances technology and lightens the burdens of day-to-day living. It allows us to combat poverty, hunger, disease, and all the forces that diminish the value of human life. It makes us more secure as individuals and as a species. It fills our life with new possibilities and excitement. It permits ever-greater numbers of people to advance their understanding. Take for example learning how to master one's body. What mystics take decades to accomplish can be achieved in a matter of weeks through biofeedback and other processes utilizing science and technology. And these processes expand a person's mind rather than narrowing its focus. Science like democracy allows more people to participate in the "thinking" of the world.
The answers of science build on each other to join seemingly unrelated areas. Collectively, these answers produce a unity that mysticism promises, but only science delivers. The findings of science provide knowledge. And it is this knowledge which allows true wisdom and the formulation of a Science of Ethics -- to provide a users' guide for Modern Humans. And this is a spiritual quest that moves us beyond our raw "tribal" propensities and toward the achievement of our "wisdom" potential.
And it is the quest to become a spiritual being that lies at the core of the Enlightened Person. Working with others to actualize the Ways of Wisdom and thereby achieving one’s full positive potential is to realize one’s complete humanity. The foregoing requires that one use their life to maintain and develop the species. To do this they need to fulfill all the potential of their genetic heritage current knowledge allows. To the degree that each day of one’s life is committed to and focused on maintaining balance and maintaining one’s vision they are doing all that is possible to live the life of an Enlightened Person.
Also see “The Enlightened Person” in the following section on “Organizing for an Enlightened Community made up of Enlightened Persons.”
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GO ON TO ORGANIZING FOR AN ENLIGHTENED COMMUNITY .
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1. The focus of this recognition would be formulated mainly within the Fifth Way: Seek to advance humanity.
2. "THE MYSTICAL MIND: Probing the Biology of Religious Experience," Eugene d'Aquili and Andrew B. Newberg, Fortress Press, Minneapolis, 1999. (See VOLUME II, Chapter 37, "Mysticism and a Science of Ethics.")
3. VOLUME II, Chapter 37, "Mysticism and a Science of Ethics."
4. THE MYSTICAL MIND, p. 112-113.
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