I have covered a lot of ground in getting this far with my blog telling the inside story of consciousness. I here offer an opportunity to see that journey not as a sequence of hesitant steps, but as an adventure entire in itself. Here are a few bulleted reminders of the stages I have passed through.

  • Consciousness is a collaborative effort between mind, body, and world. It intercedes between perception and action, and can be bypassed by reflex thinking, rote learning, mimicry, habits, routines, prejudice, and ideology.
  • Solving the world puzzle from the perspective provided by our minds is a matter of conjecture based on personal experience, not knowledge, not truth.
  • Perception provides not a glimpse of the world so much as a heightened impression of the world from a particular wayfarer’s point of view.
  • Like Plato, we all share in the common failing of mistaking our personal solution to the world puzzle for the way the world really is. Our beliefs are custom-made for true believers (that is, ourselves, who couldn’t be more earnest).
  • The more ardently we hold our beliefs, the more likely we are to be wrong.
  • Expectancy and recognition reveal the participation of memory in perception.

No matter how finely we resolve the tissues of the brain, consciousness will elude us because it is an ongoing process of engagement between our minds, actions, and the world.

  • Attention is the gateway to consciousness. It is aroused by a delta signal stemming from a sense of discrepancy between what we expect or hope for and what actually happens.
  • From the outset, all awareness is polarized as being either good or bad, desirable or undesirable, satisfying or dissatisfying, right or wrong, true or false.
  • It takes persistence and concentration to explore the forbidden middle ground between the two poles of awareness.
  • The engagements that link us to our worlds couple perception to meaningful judgment to fitting action on one or more levels of nature, culture, community, and family, which in turn affects our attention and stimulates sensory perception.
  • Our engagements are told by the situations they create in our minds as made up of various dimensions of intelligence such as memory, sensory impressions, understanding, feelings, motivations, biological values, humor, imagination, temperament, interest, thought, and available energy (what I refer to as the life force).
  • Language in the form of speech, writing, thought, and comprehension flows from the situations we find ourselves in when we experience the urge to speak or to listen.

As a writer, I have long wondered where words come from. I now feel that our situated intelligence shapes our current situation from the dimensions of personal awareness (or intelligence) aroused in a given moment of experience. In being conscious, it is just those situations that we become conscious of, and subsequently respond to.

  • All life engages its surroundings in an ongoing exchange of matter and energy. It is the job of our minds to monitor how that exchange is going, and to feed-forward to judgment a selection of options for how we might respond. For good or ill—and engagements can strike us either way—we must engage in order to find our place in the world.
  • We are linked and anchored to our worlds by a spectrum of ongoing (often simultaneous) engagements. It is essential for us to keep up with what is happening around us. Hence we live in a world of media all striving to influence and inform us from their respective points of view.
  • Time is a calibrated sense of change that is not of our doing; space is a calibrated sense of change resulting from our own actions. Spacetime is a calibrated sense of change resulting from our simultaneously doing and perceiving at once.
  • Ownership and possessiveness are attitudes toward persons and objects with which we meaningfully engage in being fully ourselves. Money is a tool we use to engage on cultural terms. The law is our culture’s effort to regulate the conduct of our engagements so that each of us enjoys equal freedom and opportunity in pursuit of our personal goals.
  • Freedom is an opportunity to engage the world with full respect for the integrity of each of its inhabitants, whether plant, animal, or human.
  • Baseball, Roget’s Thesaurus, and the stars provide examples of aspects of the world puzzle we are apt to engage with in our search for personal happiness. There is no limit to the importance we project onto such personal engagements as primary shapers of our lives.

I view my personal consciousness as culminating in the image of a wayfarer finding his way among others who are making their own ways for themselves. Our respective journeys are so varied and personal, I identify with each wayfarer in taking on the challenge of finding a way forward from wherever she or he is at any given stage of life.

The task each one of us faces is solving the world puzzle in a meaningful way for ourselves, while respecting other solutions for other wayfarers on journeys of their own.

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Reflection 160: Of Two Minds

November 23, 2009

(Copyright © 2009)

Like mocha, human consciousness is a blend of two different flavors, natural consciousness and cultural consciousness. Our biological values, drives, and motives are inherently natural; our language, music, art, learning, and skill sets are largely cultural. Human behavior is an expression of natural values as shaped and calibrated by the cultural affiliations of the actors who perform it. We don’t generally distinguish between the two flavors contributing to consciousness—one the base, the other the medium through which it appears—making the study of consciousness more difficult than necessary because the coffee and chocolate that lend it character are so easily confounded.

Every culture has sex, reproduction, caring, and nurture at its core. Without them, cultures wouldn’t exist. Any more than they would without food, drink, shelter, clothing, social companions, health, and personal wellbeing. These are integral parts of the base in any culture because they are of vital importance to every member, male and female, young and old. That’s the coffee.

The chocolate appears in the way individual cultures establish norms for expressing these vital drives so to achieve the greatest good for the greatest number of their members (within the framework of social and natural conditions they all share in common). Such norms are intended to enable a diverse population to live in relative harmony by adopting particular ways of expressing their native values, drives, and motives as are deemed to be proper—that is, boosting the probability of individual survival in a socially acceptable manner.

Add cultural chocolate to a natural base of coffee—you get human consciousness with the overall character of mocha. Which some people like more than others. In some cultures women appear in public with their charms draped in dark cloth, while in others they strut their stuff in full view. Some cultures promote hospitality to strangers, others think it wiser to be suspicious of those you don’t know (which is one way of keeping other cultures at a distance).

On the Maine coast, there are a great many subcultures within, say, the fishing industry. Wormers talk to wormers, mussel draggers to mussel draggers, ground fishers to ground fishers, fish farmers to fish farmers, and so on, each staying much closer to the in-group than to outsiders. If you listen to representatives from the various groups speak out in public meetings, you keep hearing each group’s jargon backed by the same-old attitudes, everybody barking, nobody listening to anybody but himself. The problem is always the other guy—the guy you bark at but don’t speak with. It’s the same story up and down the coast as it is between isolated groups everywhere. Could be wormers and draggers, Israelis and Palestinians, Democrats and Republicans. Once the differences between their respective cultures set into stereotypes, everybody poses as a paragon of the tribe, nobody says anything meaningful, nobody listens. Attitude becomes the whole story, communication is made impossible.

One way around the impasse is to adopt a symbolic medium of exchange to bridge between tribes. I may not like you, but I’ll take your money because money is neutral. I’ll scan your propaganda as long as I have a right to my own opinion. We may even attend the same movies, which our respective outlooks turn into very different movies in our minds.

In our broader American culture, because our currency is the accepted medium of exchange in every corner of the land, everything has a price on the same monetary scale. This speeds and simplifies financial transactions, but makes it easy to believe that money is the prime value in our culture—the only thing that counts—to the point that something without monetary value doesn’t really exist. If you can’t peg its dollar value, what good is it? Thus money becomes not only a medium of exchange but the only culturally acceptable one. That is, it discriminates between what is a socially expedient value and what has true value from the standpoint of personal survival and wellbeing. If clean air or water don’t have a price, they aren’t part of our value system. If ecosystem integrity doesn’t have a price, we needn’t consider it. If honesty or character can’t be priced, do they serve any demonstrable public good? That is, anything existing outside our system of exchange—that is, anything priceless—has no meaning for us. With the result that money becomes the sole scale of value by which we decide what’s important in our culture, and what isn’t.

Which is the root of the national tragedy we are playing out on the world stage. If it doesn’t have a price tag, it can be safely overlooked. Everything can be put on the auction block to see what price it will fetch. If no bids come in, by our scheme it is trash. That is, in settling the differences between us by resorting to the common denominator of cash value—in putting a price on our personal values—we create a system that overlooks what cannot be bought—the truly priceless. Instead of our values running the economy, the economy is now running our values.

Mountains in Kentucky and West Virginia have no value other than as open-pit coal mines. Oceans are to fish, trees to cut down, skies and streams to pollute. That’s the level of value the economy’s bottom line has dragged us down to. In a culture where everything has its price, that price is the only thing we share in common, making every other value not only expendable but a possible obstacle to progress. The end is certain: Earth reduced to a forlorn cue ball orbiting in space, no mocha, no chocolate, no coffee—no life at all. Even now we mistake Earth for a globe, a manmade sphere—as if it met our specifications and not the other way around. We speak of the global economy, not the Earth economy, which would be closer to the truth.

In effect, by reducing their personal survival values to the one dominant cultural value represented by the economy, people are acting as if their culture is everything, their personhood nothing. Imagine a culture entire in itself with members so homogeneous you can’t tell them apart to determine if they even exist. All people reduced to consumers, all else reduced to goods. Only money is real. To settle our differences, that’s the world we have created for ourselves, the global economy in which we all play our role.

In that scheme, ecosystem services have a price. Fish have a price. Trees have a price. Bald eagles have a price. Energy has a price. Sex has a price. Mountaintops have a price. Music has a price. Art has a price. Yes, individual human beings have a net worth or a price. Everything is a resource to somebody, somewhere, so has its price. The highest bidder wins all. In the process, stripping the ultimate value—life itself—from the world household or economy.

Writing these words, I cling to the conceit that I am still of two minds. That my consciousness has not been wholly tamed, domesticated, or taken over by my culture, allowing me to stand apart as a wild-eyed observer capable of independent judgment, thought, and speech. If so, we indies are fast disappearing from the scene, along with newspapers, independent media, regulatory governments, mystics, disbelievers, oddballs, heretics, and skeptics of all sorts.

Twenty years ago the Berlin Wall was breached, leading to the breakup of the Soviet Union, and the re-emergence of some twenty states in Eastern Europe and beyond as independent nations. America claimed at the time to have won the Cold War, and welcomed those revitalized nations into its sphere of influence known as the global economy. Now China, India, and Brazil are joining the club of our kind of thinkers—those driven by dreams of wealth and power based on free-market exchange of every world resource at a favorable price. With one economic system triumphant over its rivals, human differences are seen as irrelevant. We form a global community of exploiters having equal opportunity to mine Earth’s so-called resources. Along with businesses, pension funds depend on profits from those resources, as do art and religious institutions, universities, and every kind of “non-profit” organization.

Instead of seeing it desirable to achieve a balance between our two minds as in the past, we are fast becoming a single-minded world culture bent on converting the Earth into personal profit. Like Ayn Rand and other prophets of capitalism, we have dollar signs on our minds—and little else. No one seems to think it strange that everyone pictures himself on the owning side of the deal rather than on the working or laboring side. Few, indeed, side with the Earth, even though every benefit we claim flows from the integrity of its biological functioning. From, that is, the mountains and streams of Kentucky and West Virginia before we stripped and leveled them for coal to burn in our power plants, producing cinders, ash, and carbon dioxide as by-products.

Repent, the end is near! Or is it too late to come to our senses and restore humanity to full consciousness? That is, can we still discriminate values that are convenient and cultural from those that are biological and personal? In sacrificing all for our culture, we stand to surrender our individual livelihoods to an economic ideology dressed as the only way to live, forgetting that capitalism works best for the very few who are on top. The rest of us are workers in the vineyard who can’t afford to buy the wines we ourselves produce.

One thing I am sure of, even though I can’t prove it, is that there are no techno-fixes for what ails us because every one of them merely passes our current burden to the Earth in a form future generations will have to deal with. In its day, the internal combustion engine was a boon to mankind; now it is a curse. Before that, three-fourths of arable land was devoted to producing hay for horses, cows, and oxen. Think of the manmade chemicals in mothers’ milk around the Earth, the plastic bottles and can liners that diffuse into almost everything we eat and drink. Hydropower turns running rivers and streams into standing ponds, blocking fish passage and the downstream flow of silt. What do we do with all these electronic wonders full of toxic metals and chemicals when we no longer want them? Are we to assume the technological solutions of tomorrow will not have a downside? There will be no more radioactive wastes, superfund sites, G.E.-ified Hudson Rivers? They won’t appear on the planning board; once in place, the toxic flaws we choose to overlook will appear in due order.

Start to finish, it is better to be of two minds than exclusively one or the other. Having both cultural and personal aspects of consciousness is the original checks and balances scheme. Individuals need to counterbalance corporations lest they become all-powerful (as, in fact, they are now). Cultures need to instill communal values in the common man to remind him he is not alone and can’t justify using others for his personal gain. If I want respect, so does my neighbor. Extending it mutually to each other, we’ll get along just fine. If I lord it over him, he’s apt to set fire to my barn.

The truth is, when I act, I act for all as a representative of humankind. There’s no escaping the fact we are all denizens of the one planet Earth. What I do, I do for all and to all. We are responsible for and to one another. That I can horde wealth for my benefit alone is pure fiction. That I can borrow from others and have a third party pay my debt is a fantasy. That I can leverage other people’s assets to make a profit for myself is nonsense. We keep trying these ploys, but in the end we all pay. And in the last analysis, Earth pays. If we think we can get away with it, we are too clever by half for our own good. As surely as we are born, we will die. Period. End of our little universe. The ultimate sign of respect is to hold positive regard for all those other universes that will come after us, whether of our genetic line or not. And to live on their behalf as if they mattered—which as Earthlings they surely do. They are one of us, of our planet, the only one we know of where life exists.

The mocha image I began this post with is too light to bear the load I freighted it with. I wanted to ease into my topic, so presented it in terms of flavors I thought people could relate to. My personal attachment is through serving mocha sundaes in the Schrafft’s Restaurant on 81st Street in New York back in 1953 and 1954. But neither chocolate nor coffee is essential to life. Water and oxygen, however, are the basis of photo-synthesis, the process that, in feeding plant and animal metabolisms, sponsors most living things. Water stands for the culture we are immersed in, oxygen for the biological values that spark consciousness to life. Consciousness requires a steady diet of both. I offer them here at the end of this post as more relevant to biological systems than the flavors of coffee and chocolate I offered at the start. In combination, they are the beginning, not only of consciousness, but of everything, including life itself.

Air, Water, Sunlight

 

 

 

(Copyright © 2009)

 

Money is a pure idea, an abstraction having only symbolic value but no concrete, existential qualities of its own. The sensory or qualitative attributes associated with bills and coins belong more properly to currency issued in tangible form by duly authorized mints in symbolic denominations having value separate from any historic, artistic, or material value they may have. With money, the value is in the mind, which may be projected onto coins in the hand, goods in the market, stashes under the mattress, IOUs, and so on.

The point of money is to facilitate past, present, or future exchanges of items deemed to have value, so enabling apples and oranges to be fairly bartered against the same standard in the marketplace over time. If the price is not right today, perhaps later.

But where does the value of money actually come from? Labor is one source, representing more-or-less skillful work enabled by calories from sunlight via Earth’s plant and animal life. Capital is another, derived from productive land itself or minerals and other commodities taken from land or sea. In this sense, money is hardly symbolic but represents value derived in every case from the nature and productivity of the Earth. In fact the entire human economy depends absolutely on value received from our planet directly or indirectly from the sun. These are tangible, extracted values indeed, not merely abstract or symbolic ones. Backing every dollar, yen, euro, peso is Earth itself, the bank on which our livelihoods depend absolutely.

The French farmer hoisting a clod of soil into the air in his fist, crying: “This is France!” has it exactly right. The state survives by the good graces of its waters and soils, not subsequent human endeavor as is commonly supposed. In the most concrete sense possible, the value of money represents labor, metabolism, food, territory, and Earth resources. In a very real sense, money is equivalent to territory giving us a foothold on Earth. That is its derivation. Territory for producing food to support a worker’s metabolism, territory providing resources—the ultimate capital. Printing money puts us into debt—to Earth itself. For which Earth gets a big fat IOU. In a very real sense, the more we consume, the more we are indebted. We withdraw, Earth pays—that is the system we have devised for ourselves without giving credit where it is due, as if Earth’s gifts were externals and not the ultimate reality.

Having gotten this far into today’s post, I visited the Jesup Library in Bar Harbor on my way to the post office. Browsing through the New York Times of April 12, I came across an OpEd piece by Eric Zencey under the title, “Mr. Soddy’s Ecological Economy.” Mr. Soddy being Frederick Soddy, a British chemist who became an economist active in the 1920s and 1930s. This sentence leapt straight into my brain:

The amount of wealth that an economy can create is limited by the amount of low-entropy energy that it can sustainably suck from its environment—and by the amount of high-entropy effluent from an economy that the environment can sustainably absorb.

There, in one sentence is what I’ve been trying to say in four paragraphs! And I never even got to the waste part. Of course, to understand that sentence you have to know about entropy—the flip side of work in being spent energy reduced to such a low state as to be useless.

Then I read the whole piece and this 1970s revisioning of the economy as a living system by Nicholas Georgescu-Roegen made even more sense:

Like all life, [the economy] draws from its environment valuable (or “low entropy”) matter and energy—for animate life, food; for an economy, energy, ores, the raw materials provided by plants and animals. And like all life, an economy emits a high-entropy wake—it spews degraded matter and energy: waste heat, waste gases, toxic byproducts, apple cores, the molecules of iron lost to rust and abrasion. Low entropy emissions include trash and pollution in all their forms, including yesterday’s newspaper, last year’s sneakers, last decade’s rusted automobile.

Zencey goes on to say [very mildly, I thought] there’s “a systemic flaw in how our economy finances itself.” In my words, we keep overdrawing our account with the Earth because we do not acknowledge our indebtedness, claiming it is external to our method of accounting. That is, it is hidden from consciousness as if it did not exist. Except it does, and we habitually avert our gaze. Our left-brain interpreters never told us; how were we to know?

It is time we learned to live with Earth as good stewards, not on it as if it were merely our pad in the universe. Which means accounting for our fouling of the environment with two truckloads of waste for every one truckload of resources we extract from it. This has been going on long enough that this imbalance is being noticed by those on the forefront of economic awareness who hope to settle our long-overdue debt to the Earth. It’s like credit-card debt, only fatal, not just extravagant.

The best book I’ve read lately is an offshoot from the Quaker Institute for the Future (in some people’s eyes, an oxymoron if ever there was one), a book by Peter Brown and Geoffrey Garver titled Right Relationship: Building a Whole Earth Economy (Berrett-Koehler Publishers, 2009). To capture the flavor of the book, I offer three excerpts which point to the revolution in consciousness we need to establish a sustainable economy:

1. As we make the personal choices we must make each day, we face the dilemma of being dependent on a society that causes ecological destruction we abhor. We cannot turn away from the modern world, yet we must curb our demands so that the earth’s resources are sustained. We are called to show, by our daily choices and actions, the way toward a more harmonious, more fulfilling, nondestructive way for humans to live on our planet—the way to harvest the fruit without destroying the tree (page 156).

2. Do we have to wait for the earth’s decline to reach such a crisis point that it can no longer support significant numbers of people and species, before we unite with our fellow human beings to bring about the necessary economic and governance changes? If we do wait, widespread environmental degradation and escalating violent conflict over energy, water, wood, and food are inevitable, with even larger and more tragic population movements than the planet is already enduring. Many people will die, and many will endure lives of great misery (page 168).

3. Instead of the anxious, illusory pursuit of more money and possessions, people need to think about pursuing joyful, grateful, and fulfilling lives in right relationship with life’s commonwealth. Values progression of this kind is needed not only at a personal level but also in institutions and enterprises at the community, national, and international level. Many indigenous peoples already have cultural values and belief systems that support right relationships, which rest primarily on respect and gratitude for all that is (page 168).

Imagine an economy based on shared gratitude for the gifts Earth grants us, not on some mock competition for goods and wealth produced we care not where, by what or whom. That will be the day consciousness triumphs over ignorance and arrogance, the day humanity truly comes of age.

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(Copyright © 2009)

 

In Reflection 65 (I’ve Got Mine, February 18, 2009), I wrote of conflict as arising from competing needs “to have and control the resources required to survive at a desirable level.” Possession and control of resources is what we generally mean by “wealth.” Wealth comes in three basic forms. 1) Earth resources ranging from food and water to goods and real property; 2) human resources such as skilled labor, healthcare, and, ultimately, life itself; and 3) financial resources sufficient to obtain resources of the first two types. In brief, wealth comes down to possession and/or control of land, labor, and money.

 

Because survival depends on such wealth, a major portion of human consciousness is devoted to these three issues. The Haves have them in sufficient amounts, the Have-nots want more. Money isn’t really a survival resource in its own right, it is a means of obtaining such resources. The basics of survival, then, come down to two types of resources: tangible resources derived from land on planet Earth, and life which endures over time. World enough and time—that’s what survival at a desirable level comes down to. That is our wealth.

 

As a resource, land provides the essentials—food, water, energy, minerals, and place with enough room to move around in. As a resource, life is essential to the procurement and enjoyment of those material resources. If you have little property but live a long life, you can count yourself wealthy. On the other hand, if you have vast stores of goods—but live only for one day—you rank with the poorest of the poor. As resources, land and life are both essential components of personal wealth, which is found by multiplying your property times your lifespan, producing the wealth equation:

 

Land x Life = Wealth, or simply L1 • L2 = W

 

where L1 is in units of area (the size of your Earthly footprint) and L2 is in units of time (your lifespan in years). Wealth, then is in acre-years (or the metric equivalent).

 

Consciousness, of course, is an aspect of life, so is a vital resource in and of itself. Which elevates human consciousness to a survival necessity. Something you’d never suspect, given the ease with which we project our beliefs onto the world rather than strive to understand it, or drink and drug ourselves into warped states of awareness unto oblivion. This adds additional terms to the wealth equation to account for being bullheaded or messing up:

 

L1 • L2 = W – (BH + MU)

 

That is, each of us is accountable for the stewardship we exercise over our property and our lives. Mahatma Gandhi is off the scale upwards, Bernie Madoff doesn’t even register. Stewardship is where consciousness comes into the picture of personal wealth. Measuring personal or corporate wealth in dollars doesn’t even begin to tell the true story. Lack of conscious stewardship devalues the gross total, often severely. Usury? Forget it. Ill-gotten gains? Uh-uh. Tax avoidance? Go back to Go.

 

Think how much time and effort we put into balancing checkbooks, figuring taxes, looking for jobs, earning money, saving, spending, borrowing, worrying, fighting—all for the sake of surviving at our preferred level of wealth. While ignoring the footprint we are stomping into the Earth, as well as the waste and consumption we are inflicting for the full duration of our lives. In the U.S., most of us end up in the poorhouse, indebted to our planet, which has put up with our abuse for so long without complaint. That indebtedness is our true legacy. Maybe we did manage to get the kids through college, but then condemned them to a life of servitude on the very same planet we did our best to deplete. As I wrote in Reflection 65:

 

As things now stand, there are more humans on the planet than it can provide for, all wishing to be upwardly mobile, to have more than their neighbors. Conflict is inherent in this situation. Conflict without any satisfactory resolution, without any end. As long as some people can cry, “I’ve got mine!” while others go landless, naked, or hungry, the survivors are living at the expense of the destitute.

 

The sum total of our collective pursuit of wealth is told by global warming, peak oil, and the current financial crisis that is so extensive and so devastating that no one can think what to call it. For now, it is the crisis so shameful that it has no name. We have been living—and continue to live—at the expense of the Earth and all its creatures. We have become agents of global depletion, degradation, and destruction. Entropy, thy name is humanity.

 

Well, folks, here we are. The crisis is not out there somewhere, not on Wall Street—it is in here, inside our own consciousness, so-called. Which, much to our surprise, is now bankrupt. Our lack of stewardship over our personal consciousness has gotten us to this point. We could have seen the crash coming, but chose not to. We averted our gaze out of politeness so not to make waves.

 

What do we do now? Leave it to Obama? The only viable solution is to rock the ship of state by making the biggest waves we can to dump the sleeping passengers out of their beds onto the floor. Each one is then in charge of picking himself up, opening her eyes, and becoming fully conscious of the need for stewardship in living every aspect of life from now on. Not stewardship as an afterthought but stewardship at the core.

 

If we can do that, we may be able to restore the wealth equation to a state of balance in our case. But if we keep on being bullheaded or messing up, our personal portion of the crisis will spiral downward. I have written earlier on in this blog of various failures of consciousness. Well, our take on today’s world is what they look like. And feel like. The study of consciousness is not academic; it has profound implications for humanity and its living Earth. To save ourselves, we must first know who it is we are trying to save. As the Oracle at Delphi advised, that journey starts with an inward turn.

 

Take full responsibility for every action; look inward; act outwardly. Not later. Now!

 

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