The meeting place for science and spirituality
Greetings May you be attuned to life During this holiday season! May you find it In the silence and stillness of your being. There is no need to move, For you are already there, There is no need to create, For it already exists, There is no need to do, Except for the joy of being. Merry Christmas, Happy Hanukkah, Happy Holidays, and A Happy New Year!
Since it became an independent nation on July 4, 1776, the U.S. has grown into a serious country. Deep down, however, many of us think we know better and have harbored the fantasy that it is, in fact, a light-hearted, funny and humorous society. It turns out this might be where the real political schism in our country lies. Half of us believing that being the United States is serious business and that we should lead and take care of the world. The other half thinking such grandiosity is a joke and we should worry only about ourselves. And that we should enjoy what we have without sharing it with anyone else. Unfortunately, the “anyone else” usually means people of color. And since there are growing numbers of us here, that would exclude an awful lot of folks.
The U.S. earned much of the esteem and respect it received when it led on issues facing the world over the last few centuries. That respect sometimes flowed because of the country’s richness and power. On the positive side, during the 20th century the U.S. overcame the Great Depression; it led the world in turning back the Nazi war machine; and, it defeated the spread of communism. Throughout the course of that century, its citizens were succeeding as space explorers, medical pioneers, and cultural leaders. The path to superpower prominence reflected the strength and optimism of those citizens. Curiously, in the beginning of the 21st century, U.S. society seems to have lost its way. It lost a culture war; it decided that the Presidency and its institutions were a joke; and it ignored the worst pandemic in history by ignoring science. As a result, more than a quarter million citizens were lost. This abbreviated history of the last two centuries reflects the split-mind version of America: a serious country vs. a joke. It is no wonder that we are, at this moment, feeling uncertain, anxious, lost, and depressed!
The choice of Donald Trump as President in 2016 was a repudiation of the seriousness, respect, and leadership the country had developed over its history. His victory reflected the idea that ordinary citizens were choosing disruption of the status quo; having the desire to administer an electroconvulsive shock to the political system; giving the metaphorical middle finger to competent bureaucrats; and a longing to “clean up the swamp” of those who made the system work. Trump’s mission, incompetently carried out, only created more turmoil. The chaos that ensued unmasked the fact that while governing can make everyone frustrated, it does require experience and expertise.
More voters recognized that truism in 2020, and following Biden’s victory, there is a sense of lightness, of a weight being lifted, and of a new optimism about the future. This despite still being in the middle of the deadly COVID-19 pandemic. The country literally experienced an enormous sigh of relief! Along with several promising vaccines, there is the birth of a new tone in the presidency, one that values science and the well-being of others. It is a hopeful beginning. This may be an unfounded expectation since there are still leftover issues and unforeseen impediments as we say goodbye to 2020. Yet, I sense that the serious part of America is now ascendant. But we won’t really know that until the new year is fully underway. In the meantime, I’ll take whatever joy I feel.
Live in the here and now. For in that space God lives, And life is real and flows as it is meant to do. No problems, no questions, no answers. Just life being a dancer Beautifully moving and interbeing. Creative and all-seeing, In-and-of-itself.
It was Saturday, November 28, 2020 and “another beautiful day in paradise,” as my wife and I often describe San Diego weather. Only a couple of days before, we had celebrated Thanksgiving Day, while still isolating because of the COVID-19 pandemic. I had cooked the usual brined turkey, and we had feasted on the leftovers for two days. Now I wanted to take a long walk to help me lose the pounds I had gained during the celebration. As I stepped out the door of our condo at 8 am, the icy wind hit me and I knew I needed a sweater. I drove the few miles to Torrey Pines beach to walk up the “mountain,” to the preserve trails, and there commune with nature.
Halfway up the hill to the top of the Torrey Pines preserve, the idea struck me that I could do a longer trek. UCSD, the university campus where I had worked for 28 years until my retirement in 2018, was a six-mile walk. As I crested the hill of the preserve, I felt I was up to the long walk. The air was crisp, but the walk had warmed my body and so I took the sweater off, knowing it would only get warmer. A bright sun illuminated the morning. Clear blue skies framed the Pacific Ocean to my right, shimmering a dark blue-green shade. I had anticipated that the noise of those walking the trail and of the cars off in the distance would fade as I reached the plateau of the preserve. I wanted to listen to the sound of silence. But it was not to be. Too many cars and a few more folks than I had expected were walking the trails this morning. Silence didn’t have a chance. The siren song of the university called me. I continued past the Torrey Pines Golf Course, Scripps Clinic, the Hilton hotel, and a variety of other places before reaching the campus.
I had not visited the university in over a year. From the road, I had seen new structures slowly but inexorably grow in the space that had been a parking lot during my time there. A group of new buildings now overlooked the familiar grounds. As I approached the campus, my body signaled it needed a brief rest. I found a bench on Torrey Pines Road that served as a bus stop and collapsed into the hard metal seat. The walk had been refreshing as the light and translucent leaves and grass along the way called my attention to the beauty of nature. I felt tired but grateful and enjoying the moment.
As I looked down from the bench, I spied two pennies on the ground. I picked them up and felt there had to be one additional penny somewhere to complete the trilogy. I scanned the ground but could not see any, so after a period of rest, I continued my walk into campus. On my return, 15 minutes later, I stopped by the same bench and the same strong feeling of a third penny flooded my brain. This time I looked down and saw it, near where I had found the other two. Strange, I thought, that I hadn’t seen it previously. I have come across money before on the street, from coins to dollar bills, and don’t remember ever being concerned about the year it was made. This time, the thought occurred naturally, spontaneously, and insistently. I looked and noticed the years: 1995, 2009, and 2012. The dates vaguely reminded me of something.
As I continued my return home, it surprised me to realize that in 1995 I had received tenure from the university; In 2009, I had edited my first and only academic book on Mirror Neurons; and in 2012, I received promotion to Full Professor. If anyone had asked me what the three most significant experiences in my career at UCSD were, I would have said it was those three things. The more I considered it, I realized that other events, such as publication of one of my most widely read papers in 2005, would only be fourth on the list. How intriguing, I thought? Am I creating a story around these dates or is there a deeper significance in my finding these coins with these specific dates?
I have a creative mind and may have “conjured” significant events for whatever years might have appeared. Yet, the moment felt special. The feeling was that in some unexpected and special way, I was communing with something greater than myself. The message these three pennies seemed to be delivering was, “I know you well.” A wave of gratefulness overwhelmed and pervaded my senses. The walk home was quiet and humbling the more I contemplated what had transpired.
I am grateful for: The beginning of life, The first human, Man's cleverness and inventiveness, Medicine and its cures, Poetry, art and its insights, Humor and emotion. I am grateful for: Plants and the flowers they produce, Rain that nourishes them, Flowing water, Butterflies, bees, and birds, Food and its sources, Blue sky and white clouds, Mountains and mountain tops, The silhouette of trees against the sky. I am grateful for: Sounds, Ocean and surf, Flying pelicans in formation, Rivers and streams, Fish and fowl. Air we breathe. Cold, warm, and hot weather, The rainbow and color palette, Pine trees and rocks. Roaring waves, Beaches, sand and sun. I am grateful for: Life guards, seagulls, tracks in the sand, Quietness, music, mirth, Running, seeing, feeling, talking, thinking, Bodies that sustain, Pain that warns and instructs, Tiredness and sleep. I am grateful for: Parents who conceived and cared, Family and ties that bind, Infants and their smiles, Couples in love, A kiss from a spouse and their "I love you." I am grateful for: Laughter and joyful conversations, Women and men and shapely bodies, Baths and perfumes. Friendliness from strangers, Walking on the beach, Athletes and their determination. I am grateful for: Technology that assists us, The scientific method, Leonardo , Einstein, and all who practiced it. Religion, mysticism and all those who practiced them, Society, schools, relationships, and their historical precedents. I am grateful for: God and this moment, Infinite wisdom and love, The universe and myriad forms, Wonder and curiosity, The Mystery of not-knowing, My true nature. Space, which contains all, Time, which organizes it. I am grateful for all that I am, All that is, and All that can be.
Human thought at the beginning of history likely resembled a cauldron of ideas with little foundational grounding. These ideas were susceptible to change and control by external, unknown, and mysterious forces. In what we now call the Age of Faith (A.D. 325-1300), magical thinking, supernatural ideas, and religious beliefs found fertile soil in this intellectual turmoil.
Then, in what is considered the long 18th century (1685-1815) thinking became radically reoriented by a new-found skepticism and questioning of traditional authority. It led to an embrace of the notion that humanity could be improved through rational change. This Enlightenment Era, known as the Age of Reason, was specific and somewhat definite in its self-understanding of what it meant to be “rational” and “modern.” For one, the term modern conveyed an understanding of “liberal” or “progressive” and linked with “reason” and “rationality.”
Enlightenment writers and thinkers had backgrounds in the sciences, and related scientific advancement to the overthrow of religion and traditional authority in favor of free speech and thought. Yet, a great philosopher of those times — Friedrich Nietzsche — suggested that intellectual prowess and true “rationality” involved a sense and quality of rhythm, deliberateness, restraint, balance, and proportionality. Rationality, he argued, is not a mere quantity or calculation, it is more like dance or music. He rejected the notion that there is any such thing as a ‘rational truth’ or a ‘universal morality.’ It was Nietzsche’s clarion call for a new and much-needed synthesis.
In the early 1900s a third radical change occurred in conceptual thinking that we now associate with postmodern thought. The 20th century exploded with novel ideas about concepts such as quantum mechanics, cubism, modern music, and Freudian psychology. These novel ideas challenged the accepted notions of space, time, motion, nature and natural law, history and social change, and the basis of human personality. By the middle of the 20th century, science had demolished the bedrock ideas that it itself had established. For one, science had initially set matter as the fundamental substrate in nature, as well as the idea that all elements, including consciousness, result from material interactions. But the same objective analysis investigating such realities questioned and shattered this foundation of materialism and of our basic identities.
In this postmodern world, scientists and intellectuals saw the negation of many Enlightenment or progressive virtues and values. The result was that many intellectuals imagined the main alternative to materialism as an absence or emptiness, or great void containing nothing. This absence or groundlessness conflicted with the existential longing for definition and individuation.
Before long, these attacks on foundational ideas of being produced individuals that Alan Watts described as “adrift without landmarks in a universe which more and more resembled the Buddhist principle of the ‘Great Void.’” Furthermore, faced with such a possibility, the greatest wisdom of the West, its religious, philosophical, and scientific traditions, Watts argued, did not offer much guidance to the art of living in such a reality. To be nothing, immaterial, stand on nothing, and have no guidance on how to move forward can be psychologically disconcerting, paralyzing, and frightening. This is the postmodern sensibility.
At the beginning of the 21st century, we seem to be standing at another junction in which both faith and reason are being challenged. Although many attempts at synthesis have been put forth throughout history, including St. Thomas Aquinas Summa Theologica and the recent Ludato Si of Pope Francis I, these arguments assume a synthesis that maintains the independence between faith and reason. This does not seem far-reaching enough.
From a perspective of unity, the nature of postmodern emptiness, absence, groundlessness, or void, or the battle between faith and reason, is much more sensible and positive. Emptiness in this viewpoint is not the absence of things, but a condition in which actions flow unimpeded and unobstructed by other actions. In such a universe, matter performs its own unencumbered role. This way, emptiness serves as foundational for matter to express itself in a natural and perfect way. If no emptiness condition existed, it might not be possible for the material world to exist and function. To understand and live within THIS perspective is to overcome the postmodern sensibility. It is to live a productive life in which one feels at home in groundless emptiness. And in which one feels no terror but a positive delight. This is the potential of the contemporary synthesis, of what Nietzsche’s called “true rationality.”
This is a very condensed essay about large themes. I welcome your thoughts.
The historian Warren Susman discusses the changing views of character in Culture As History. He argues that the transformation we are witnessing in today’s culture is one from a culture of character to a culture of personality. We might note the prominence and value of character in presidential elections prior to 2016. Then, character became less important and personality more central when Donald Trump ran for president. The evidence suggests such transformation is happening throughout society. I would argue, however, that whatever is happening is not changing the essential nature of the American character, only obscuring it.
Character is a complex and multidimensional attribute that it is difficult to define and discuss. It is something we are strong in, or good at, or have a great deal of it. Most adults aspire for “excellent character,” but our current culture rarely emphasizes it beyond our childhood and adolescent years. We tend to confuse character with personality. Yet, these are distinct concepts. Character reflects deep-seated identification with truthfulness, idealism, morality, and orientation towards life. Personality, on the other hand, defines responsiveness to external events, such as how we respond to others because of how they view us. We might, for example, consider ourselves fortunate because people admire that we are rich.
As someone born outside the U.S. and integrated into American society, I have a unique perspective that may differ from native-born citizens. As an adolescent, I grew up with the idea that the U.S. was the land of Oz, with emerald cities paved with gold, and opportunities around every corner. As an adult, I became more cynical about these things, yet could not ignore my journey, which has been mostly positive. What I realized is there exists an essential core in the American spirit that is strong. This despite the winds of apathy, ignorance, and radicalism that are making a culture of character into a culture of personality.
What is at the core of this spirit? It begins with an openness that many around the world find unique and endearing. Americans are seen as transparent and friendly. They smile all the time, say visitors, and even say hello as they pass you by on the street. It is a remarkable openness characterized by warmth, friendliness, and humor. It is one of the first things that strikes anyone coming from another culture or who has been overseas for a long time. This openness combines with a generosity of spirit that is the expected response of a sincere heart. How much and how often individuals give to charities and to those in need illustrates this big-heartedness. There is also a level of American volunteerism that has few parallels in the world. In the society, an infrastructure has evolved to help others that echoes this generosity. Aside from charitable and non-governmental organizations and innumerable private foundations, there are the governmental treasures such as the National Institute of Health. Government grants have been an invisible driver of American ingenuity, technology, and free enterprise.
In all the endeavors I have engaged in since coming to this country, getting an education, becoming a scientist and an entrepreneur, and starting a creative writing career, I have always found a wealth of support and encouragement. This has taken the form of scholarships, grants, advice, and guidance that comprise the helpful culture that surrounds me. This leads to the other characteristics I find unique in the American spirit. One is an adventuresome quality thatengenders entrepreneurial and give-it-a-go attitudes at once child-like and infectious. Adventuresome behavior is combined with a steely confidence of success, one that says, “I can do this.” Finally, there is an almost preternatural forward-thinking mentality that has given rise to new technologies like Facebook, Twitter, Amazon, Apple and a thousand other ventures that have revolutionized the future of humankind.
We need to encourage such inimitable character. If we do not cultivate it as an important aspect of our identity, we are in danger of losing its meaning and significance. Fortunately, the essence of this character is in the ambience of the culture. While obscured by personality and social craziness, it is the default attitude children learn. It is up to us to become vigilant and identify those things that obscure this essential treasure. Then, we just need to get out of the way and let it express itself.
Thanks for reading. I am open to criticism so please respond if you don’t agree or have additional ideas about essential qualities of the American spirit with which you identify. I would like to compile a more thorough list.
Whether we call it nondual awareness, unity, oceanic feeling, or universal love, we have inadvertently placed such an experience out of reach and available only to mystics, saints, and special others. However, as I have written previously, we are born with this unique sense of being only to apparently forget it as our ego and individuality develop. The dark curtain covering our oceanic feeling, or okeoagnosia (from the Gr. okeanos or ocean and agnosia), is, however, overcome through meditation, prayer, inquiry, falling in love, paying attention, or with drugs. It is remarkably recoverable.
The argument I want to make today is that the news is even better than that. If we think of recovery from okeagnosia as a path, then such a path starts from the awareness that we already have a unity experience. We have it moment-by-moment since it is intrinsic to our human nature. What is needed is to “increase” that sense of being. One can do this by focusing on particular aspects of it, such as enhancing our emotional presence (heart) and unifying it with our intellectual presence (mind) (An Enhanced Sensory Experience). In the end, we gauge progress by the regained sense of joy, love, wonder and curiosity.
The following describes a path of recognition, realization, and appreciation that may be cultivated:
In the rest of the blog, I only want to address the first and most important assumption: That we already have a unity experience. Many will undoubtedly balk and argue that it is not so and are not convinced. This is because we all have different notions of what unity means. We may not agree but let’s start by trying to define a common starting point. At the most basic level, a unity experience means that our perception of the world isn’t a jumble mess of sights, sounds, and emotions, scrambled in such a way that what we experience does not make sense.
In his 1890 volume Principles of Psychology, William James, the founder of American psychology characterized a baby’s experience as such: “The baby, assailed by eyes, ears, nose, skin, and entrails at once, feels it all as one great blooming, buzzing confusion.” Yet, developmental psychologists now know that James was decidedly wrong. Even at an early age, as we close and open our eyes, what we experience is not a scrambled set of sensations but a unified world that we understand and that makes sense.
Such an integrated, unified world has orderly physical laws that make prediction of events possible compared to a chaotic or random system. Because we live and are part of such a unified, orderly world, humans have evolved unique prediction algorithms to anticipate outcomes, understand the meaning of actions of others, etc. (Reducing Uncertainty in a Chaotic World and Our Predictive Brain).
Unified implies an experience of closeness, intimacy, and love. Each one of us comes into environments varying in love and acceptance. This can either extend our intrinsic unity experience or cause the dark curtain of okeagnosia to descend quickly. How thick that curtain is distorts and destroys our sense of unity. And it affects how we feel toward others and our environment. We become distant, cold, unemotional, fearful.
Now that you know, are you ready to step into the path of regaining the greatest gift you were born with, the jewel at the center of your being? Start by asking yourself, which sense did I display as a baby? What sense do I display now? How do I get from here to there?
Romain Rolland, French dramatist, novelist, recipient of the Nobel Prize for Literature in 1915, and all-around mystic coined the term “oceanic feeling.” He used it to describe a sensation of eternity and unity, a perception of being one with the external world. Rolland studied Hindu Vedantic philosophy through the works of Swami Vivekananda and was likely familiar with the Vedantic notion of nondual awareness. Like nondual awareness, Rolland’s oceanic feeling describes an overwhelming experience of non-separation, compassion, and love. It is, for some, the ultimate unification of heart and mind.
A friend of Sigmund Freud’s, Rolland wrote him concerning his ideas about nondual awareness. He construed it as a deeper reflection of religious feelings than Freud had considered in his book, The Future of an Illusion (1927). Unfortunately, Freud could not identify with the feeling and viewed it in more psychoanalytic terms, as a vestige of an infant’s consciousness that had not yet differentiated itself from others. He described it as a sense we have at birth but lose very early on as we develop our egoic personality. In his next book, Civilization and Its Discontents (1930), Freud appeared open to the possibility that a similar feeling could occur to someone who has fallen in love. In love, a person has a sense of ego-dissolution and merging with another.
Science, unfortunately, has failed to rigorously or systematically study this feeling of unity or nondual awareness. For most of us, identifying with it is difficult since it is the rarest of experiences associated with mysticism or love. Yet, a few people never lose the sense of connection to everything. Many others regain, recover, or re-experience it through the practice of meditation, doing inquiry, falling in love, or with drugs. The sense of unity resembles the experience of synesthesia (such as the ability to “hear” colors as sound or “see” sounds as colors) in that a small percentage of us experience synesthesia. But this transformative experience occurs under unusual circumstances, in autism or with LSD.
There is compelling evidence that nondual awareness is real and the perception of unity is recoverable. One can return to this original undifferentiated beingness, if not permanently then temporarily. Perhaps this is the implication of what Jesus meant in Matthew 18:1-5 when He said: “Truly, I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.” During development we lose the ability to recognize this intrinsic unity experience. An agnosia (Gr. for lack of knowledge) develops to it. Agnosia refers to a rare condition involving one (or more) of the senses. For example, losing the ability to recognize objects through touch or what we call tactile agnosia, or inability to recognize faces or prosopagnosia. I call our inability to recognize nondual awareness okeagnosia (from the Gr. okeanos or ocean and agnosia).
One key characteristic of okeagnosia is the inability to create a general percept or understanding of the whole from the individual parts. In the 1995 book, The Man Who Mistook His Wife for a Hat, Oliver Sacks describes a patient with prosopagnosia. This person can describe individual facial parts but is unable to recognize the person or even his own image in a mirror. Similarly, we experience the individual parts that make up our world but not the sense of how they are unified, as an ecosystem, a oneness. We now know that brain areas in the occipital-temporal stream of visual processing (or ventral stream) are associated with prosopagnosia. Specifically, the fusiform gyrus, in the temporal lobe, plays a crucial role in the ability to assemble together a recognizable “face.”
A logical hypothesis is that our capacity to sense unity is also located somewhere in the brain. Whether it involves a specific area like the fusiform gyrus, or a distributed network. The fact that unity isrecoverable through meditation, love, or drugs implies it is inactive temporarily, perhaps under active inhibition. Or, equally likely, disuse has weakened the functional connections and activity does not reach the threshold of awareness when the network is activated. Drugs potentiate such a response. While other explanations exist for okeagnosia, it begs the question of why science has dropped the ball on this most important of senses. The responsibility falls on each one of us to do what we can. For, recovering the brain area or circuit that provides a unitive experience foreshadows an unimaginable well-beingness that humanity can use. We are, in this moment in time, in dire need of recovering our intrinsic sense of non-separation, compassion, and love.
My next blog will describe the path to recovering our unity experience.
Jujutsu is a Japanese martial art that originated as the “gentle art” of manipulating an opponent’s force against them rather than confronting it with one’s own force. In the world of politics, many in high office have become experts in the opposite form of this art – what I call “kirajutsu” or “killer art”. Another description of this ability is that politicians fall prey to the cleverness of their own argument. By trying to manipulate their opponents, they end up manipulating and deceiving themselves and the country. Politics is no longer the art of the possible, but the art of benefitting oneself.
Like any good lawyer, politicians learn to argue both sides of an issue, using whatever small rationalization is necessary to buttress their argument and score points. It’s an excellent skill that provides insight into how someone else, say an opponent, views the same set of facts. That gives insight into the weakness of that opponent. But in developing such a skill, politicians forget the moral aspects of their arguments. Instead of living and speaking with both the head and heart, they shelve the heart. The useful skill then becomes a dangerous tool-it becomes kirajutsu. Thus, one year a politician can justify waiting to nominate a supreme court justice because there “are only 88 days to election” and we must “let the people decide.” Four years later, and with a straight face, he argues vehemently that we must nominate a Supreme Court justice even if it’s “only 40 days to election” because it’s “constitutional.” It is the finest of kirajutsu moves.
Like most intellectual martial arts, kirajutsu and the cleverness of the combatants become an intellectual game of superiority. What such blatant arrogance produces, however, is cynicism and reduction in trust from those observing these hijinks. Citizens are not stupid and see through the politician’s cleverness, and in the long term the toxicity of their game erodes our belief in democracy. Unfortunately for us, both political parties, Republicans and Democrats, practice kirajutsu because for them it’s about power, not about doing the right thing for the country. Their selfish desire to benefit themselves or their affiliates becomes an inexorable force. When such a game is only about power, the country loses in the long term.
The most severe effects are on trust and truth. Our trust toward leaders to tell the truth decays, assuming they ever told the truth. Kirajutsu makes truth a relative value, based on circumstances. While politicians fool themselves that they are concerned with pragmatic truth, their conscience, in a futile attempt, tells them otherwise. That there is a different truth, one that is durable, not a function of circumstances and changing desires. But their kirajutsu cleverness swamps their small inner voice. The touchstone to a truthful life evaporates amidst the weaknesses and temptations of their human nature.
How do we get out of this democracy-destroying political kirajutsu? How do politicians recover their ability and courage to do what is right? The only way out is for everyone to recognize the truth. We must recognize that we are all one and what hurts others hurts us. We must remember the importance of morality, of eternal truths, of the ones we learned in kindergarden. Additionally, we must recognize we are one nation which can only survive together, not apart. And that kirajutsu, while fun and temporarily satisfying, is tearing us apart.
“The feminine principle is an archetypal energetic expression alive in both men and women and in every aspect of creation. It represents the very energy of creation itself, the creative force from which all things are born.”
M. Montealegre
Maleness and femaleness are like two substances that blend, but with neither element ever disappearing in one individual. These feminine and masculine “principles” are of corresponding value in both men and women, but distributed differently in each person (some individuals are more male, others more female). While the feminine principle (not necessarily identical to femininity) is strong, rather than being cherished and encouraged, it has generated fear and been the object of persecution for as long as human history. The male need for power suppresses, ignores, and distorts our feminine side. Emotionally, psychologically, and culturally, we have all been living under a paternal social order. Over the years, we have associated specific characteristics with maleness and femaleness to the point of exclusivity. We associate maleness with authority, and femaleness with meekness. What is unrecognized is that similar to the yin and yang of Chinese philosophy, maleness exists in the female and femaleness in the male. We are blends of both.
And yet, the faulty thinking persists. We perceive the energy of the mother, as it embodies the qualities of love, compassion, intuition, receptiveness, openness and vulnerability as feminine. As if it cannot exist in a male. In Jungian psychology, they see the self as the ‘being’ aspect of personality and as the feminine principle, while the ego represents ‘doing’, the masculine principle. From this perspective, a “normal” psyche is one in which neither ego nor self dominates but shows mutual interdependence, interplay, and synergy from the interaction.
Since the Age of Reason (1685-1815), logic and the intellect, characteristics associated with the male principle, have held sway as the essence of human values. This contradicted the emotional and intuitive aspects of beingness, the female principle. To our own detriment, favoring one excluded the other. But full human capabilities include both. Fortunately, this recognition is changing, although slowly. Nowadays, more and more people realize that intellectual logic by itself cannot be the sole basis for our reality. We recognize that integration of reason and the intellect with intuition and heart is no longer an option but a necessity if humanity is to survive. There is, then, a rising energy, an ascendency, in the feminine principle. Similar to a small flame in a hailstorm, it has not disappeared and deserves protection, encouragement, and room to grow.
The feminine principle is not original to our age, but is ascendant in a way that is modern and hopeful. We are beginning to recognize the privileged and unique position of femaleness in our mythologies, histories and evolution. Just a few examples: In the Book of Genesis, Eve showed the courage to make the choice to obtain the knowledge of good and evil over obedience. It’s a remarkable act symbolizing the darker side of the feminine. Choosing the forbidden fruit resulted in both male and female being exiled from Eden, but it was the female who opened our eyes to knowledge and wisdom. In evolution, sexual selection is a misunderstood and misrepresented concept more than any other idea in evolutionary biology. Overwhelming evidence supports the notion that females “choose” mates, while males “compete” to be the chosen. The feminine once again holds the power of choice. In most mammals, the Y chromosome determines the sex. Without this chromosome, femaleness is the default. During development, women control raising of the young and teach us most of what we need to know before we enter school. This continues in public schools, where women make up to 80% of the teachers.
There are benefits to this recognition and reintegration of the feminine principle. Opening up to it can take many forms and expressions. On the positive end, it results in freeing our emotions, allowing us to be vulnerable, opening our hearts with compassion for others, guiding us toward service for the greater community. We become more receptive, intuitive and creative. It frees us from our inhibitions, and from the mental constructs of who we are. Allowing the principle to flow freely opens up a connection to the source of life, to the ever-flowing stream in the universe, to God, Buddha-nature, or being.
In Singing Woman: Voices of the Sacred Feminine, Elizabeth Eiler has written, “This is the age of the ascendant Feminine Principle. In such times as these, women are able to look at themselves with new concepts of value and brilliance. However you inhabit and express being Woman, embrace yourself in that way today!” This rallying cry holds for men as it does for women. Likewise, Albert Einstein said, “The intuitive mind is a sacred gift, and the rational mind is a faithful servant. We have created a society that honors the servant and has forgotten the gift.” Recognizing that our bodies blend feminine and masculine aspects and being receptive to this principle is the answer to many of the problems and imbalances we produce. Acknowledging and freeing the inner feminine gives way to the love in us. And it returns us to the sacred and original mind once obscured by ego, in a manner that brings unity and reconciliation to all.
