Enlightenment, Habituation, and Renewal - non-dual awareness as the opiate of the thinking classes.

Enlightenment traditions in Abrahamic, Buddhist, Hindu, or other schools of meditative insight have a common issue. How can the central canon or dogma of the way things are be renewed and kept fresh? The usual practice is to repeat a liturgy set down by gurus or priests of a given tradition. The problem is that with each repetition the message  begins to loose its force. The transforming clarity of the initial enlightenment fades as the habituation and desensitization associated with all repetitive activities begins to set in. Temporary resets can sometimes be found by turning to different vendors of the central message who  deliver their respective theory or practice sessions in sonorous and calming voices, in person or online. Longer lectures from workshops or retreats have yielded audience share to increasingly  brief presentations that accommodate the diminished attention spans of those under 30 who have never known a world without social media. They can prefer to absorb information in transient instances of tik-tok mind, X/twitter mind, or instagram mind seconds to a few minutes in duration.

I have listened to several hundred instructional lectures. As I see the same basic points reframed in many different ways, it is clear that the fundamental axioms of enlightenment that are expressible in language are being repetitively rediscovered throughout history and repeatedly archived.  I feel like their verbal messages are as ingrained in my consciousness as the language of the mathematical and chemical structures I have known most of my life.

My flippant 'non-dual awareness as the opiate of the thinking classes’ phrase in the title of this post is meaning to point to the fact that the market for vendors of enlightenment is a distinctive one. Existential angst, or worrying about value, purpose, and meaning seem most pressing to a relatively small number of highly urbanized and literate humans. I can’t imagine that my two Abyssinian cats, who I sometimes takes to be my best role models, spend a significant fraction of their time worrying about the meaning of it all, or pondering the subtleties of epistemology and ontology. 

So...what beyond words? A space or perspective that doesn’t contain them can only be pointed at by using them in the dualistic linguistic context of a sender and receiver. I can, for example, try to use words to give a crude voice to the mute homeostatic generative visceral organic axes of valence and arousal that underlie and generate everything that I am and experience right now: “Dude, get a grip, I (the visceral one) am the one who is actually running this show, deciding where it goes and whether it works or shuts down. The sooner the “I” you imagine yourself to be realizes this and lets go, the sooner some kind of sane space is attained. All of the surface behaviors acted out for others to see - Deric the family man, the professor, the pianist - are shadow play shimmering on the surface of this basic organic substrate, like water insects skittering around on the surface of a pond. What is writing these words is just another one of the contents of consciousness flitting past. Just turn yourself around to look quickly for the writer…what do you see? What do you see as you imagine being first born into this world? The brief glimpses of expanded naive awareness sometimes elicited by questions such as these have the potential of permitting a scrubbing, refreshing, or renewal of consciousness in a way that permits more choice in selecting which prior individual selves and self habits rise to compose current self conscious life. 

Different iterations of these sentiments, different vendings of the sort mentioned in the first paragraph above, can be found in two previous MindBlog posts. One from Nov. 25, 2022:  

Perhaps an increasing number of people who engage techniques for facilitating non-dual awareness find themselves seeing and experiencing the "I" or self that feels threatened by our anxious times from a more useful perspective - an inclusive expanded awareness that includes the reporting "I" or self as just one of its many contents that include passing thoughts, perceptions, actions, and feelings.  A calm can be found in this expanded awareness that permits a  dis-association of the experienced breathing visceral center of gravity of our animal body from the emotional and linguistic veneer of politics and conflict. This does not remove the necessity of facing various societal dysfunctions, but offers the prospect of doing so without debilitating the organic physiological core from which everything we experience rises.  

And the other from Oct. 26, 2022, , passing on a masterful exposition from James Low that I can not improve on.

If you want stability, if you want real peace, you already have that in the nature of awareness. But if you look to manifestation, to patterning of yourself, to thinking you could establish a stable personalty, to live a life in which you were happy all the time, or in which you were your own person, that way madness lies. To find our original face, to find the ground of our primordial being, we need to release our fixation on the dialogic movement of subject and object, and allow ourselves to be the space within which the movement of experience is occurring. Awareness means being aware that we are present without being something as such. This is a great mystery. When we look at phenomena the world, things exist as something. A car is not a cow, an apple is not an orange, compare and contrast, category allocation. That’s how our cognition, our conceptual elaboration functions to give a seemingly enduring structure to identifications. But awareness can’t be caught. It’s not a thing. You can’t pin a tail on the donkey, there is no donkey there. The mind is not an object for itself, it is self luminous awareness, but you can’t catch it. You can never know your mind but you can be your mind. We are awareness and that’s a very important distinction. 

(The above is an updated,  revised and edited version of my Jan. 2, 2023 post.) 

Points on having a self and free will.

 

A podcast by Sam Harris done several years ago summarizies his ideas on the question of whether we have free will and motivates me to do a further summary here…

There is a broad consensus among many disciplines that our experience of having a self or “I” is an illusion (see for example my lecture “The I-Illusion” and subsequent web lectures).  This self illusion is what has the experience of ‘free will,’ of being free to make choices. Having a self is other side of the coin of having free will.

Here is my one paragraph paraphrase of points that Sam Harris’ makes in his ‘Waking Up’ App, and book of that title, as well as his recent podcast:

We all are concatenations of previous causes with the most recent proximal cause rising from this subconscious mist.  What we take to be our 'self' or 'I' is actually the archive of our past actions and experiences, stored in long term declarative and procedural memory systems from which thoughts and actions of the present instant  seem to rise from nowhere - 'we' don't 'choose' them, they just seem to appear.  Having morality doesn't require free will, it is accomplished by having a historical coltlective record of what actions do or don't work out well, with respect to holding society together and passing on our genes. Thinking that 2 + 2 = 5 or killing other humans have bad consequences.  It is from this history of actions and expectations in our brain that the moral choices of the moment arise, again as if from nowhere.

Still, most of us, even if granting the above, can’t imagine losing our feeling of having a self, it seems too useful, we couldn’t get along without it.  This problem is addressed at the end of my “I-Illusion” talk with text based on points Wegner makes at the end of his classic 2002 book “The Illusion of Conscious Will” : 

…..the important point is that we have the experience of having free will, and it must be there for something, even if it is not an adequate theory of behavior causation....perhaps we have conscious will because it helps us to appreciate and remember what we are doing, the experience of will marks our actions for us, its embodied quality our actions from those of other agents in our environment.

We have evolved emotions of anger, sadness, fear, happiness related to survival. We can think of the emotion of agency, or conscious will, as the same sort of evolved emotion, obviously a useful capability in sorting out our physical and social world. 

The authorship emotion, an emotion that authenticates the action's owner as the self, is something we would miss if it were gone... it would not be very satisfying to go through life causing things, making discoveries, helping people, whatever.. if we had no personal recognition of those achievements.

And, this view doesn't really need to conflict with notions of responsibility and morality, because what people intend and consciously will is a basis for how the moral rightness or wrongness of an act judged. This is why mental competence is an issue in criminal trials.

So, just as in theater, art, used car sales ...and in the scientific analysis of conscious will..how things seem is more important than what they are. It seems to us that we have selves, have conscious will, have minds, are agents. While it is sobering and ultimately accurate to call all this an illusion, it is incorrect to call the illusion a trivial one, its invention has an obvious evolutionary rationale (along with long list of cognitive biases we seem to be hardwired with). Illusions piled on top of apparent mental causation are the building blocks of human psychology, social life, and our dominance as a species on this planet.

(The above is a slightly edited version of MindBlog's 3/22/21 post that contains some additional links)

Deric and Chat GPT 4o on the enteroceptive self in a small world - taking refuge in troubled times

My following exchange with Chat GPT 4o - in which it responds to some of my idea fragments - convinces me that AI's current power to integrate and expand on concepts expressed in language (see Ezra Klein/Ben Buchanan discussion),  is superior to mine.   

Here is the exchange:

prompt:   

I’m curious to see how you might respond to reading the following notes on testing different topic ideas to write about and develop.  The issue is not one of whether the ideas are novel, but whether I might devise, with your help,  a different permutation, perspective, or take on them that I (and others) might find useful.  Can you can suggest some elaboration or further development of the ideas I put forward.

Here are the notes:

First Possible Title:  The interoceptive self as a basis for actions, thoughts and feelings.  

Subtitle: Moving the self’s experienced center of gravity from “I” to “it”

It is a question of who and/or what is running the show

Which brings it back to the old upstairs/downstairs chicken or egg circular causality issue.  

So, ‘it all depends’ (cf Sapolsky’s massive tome) 

And, there is no ‘there’ in terms of understanding, that isn’t in my 1999 “The Biology of Mind”  book.  

Second Possible Title: Defining a smaller self world as a human animal’s refuge in troubled times. 

Our predecessors were small mouse like creatures that survived the asteroid collision of  ~66 million years ago by burrowing into small protective cracks and burrows.  I wonder about robustly engaging this strategy, being one of the peasants or ‘sheeple’ challenged by the rapid disintegration of the geopolitical world order of the past 50 years

And then what?  How to rebuild a new world?… perhaps  Venkatest Rao’s cozy world, rising from the ooze of the permaweird,  protocols, etc.  

-------------

Chat GPT4o response:

Here are some possible elaborations and angles for further development based on your notes:

First Topic: The Interoceptive Self as a Basis for Actions, Thoughts, and Feelings

Possible Directions for Expansion:

1. Interoception and Predictive Processing:

• You could frame this in terms of predictive coding—the interoceptive self as a key regulator of allostasis, with the “I” being an after-the-fact interpreter rather than the initiator of action.

• This links to Karl Friston’s free energy principle and the idea that the brain’s core function is to minimize surprise by aligning perception and action with internal models.

• Is the self just a set of homeostatic priors? How much of our identity is actually metabolic regulation?

2. The “Upstairs/Downstairs” and Circular Causality Question:

• You gesture toward the chicken-or-egg problem of cognition and embodiment—how does top-down (cortical, conceptual) control interact with bottom-up (visceral, bodily) influences?

• You might compare this with Antonio Damasio’s somatic marker hypothesis—how feelings from the body guide decision-making and consciousness.

• A more radical view: If we shift our experiential center of gravity from the ego (“I”) to the body (“it”), does that dissolve the sense of agency, or merely relocate it?

3. The “It All Depends” Angle:

• Sapolsky’s argument in Determined—that free will is an illusion—suggests that our decisions are just the end points of countless upstream factors.

• What would it mean to fully internalize this view? Could shifting to an interoceptive perspective lead to more compassion (for self and others), knowing that everyone is just the result of their bodily and environmental history?

4. Revisiting Your 1999 Work:

• You say there’s no fundamental new “there” that wasn’t already in The Biology of Mind—but could there be a different permutation of those ideas given what we now know about AI, embodiment, and neuroscience?

• GPT models, for example, are purely linguistic and lack interoception—does that mean their “self” (if it exists) is more like the disembodied, narrativized “I” rather than the deeply felt “it” of an embodied being?

• Could this suggest that human cognition has two competing modes—one interoceptive (visceral, allostatic) and one linguistic (disembodied, constructed)? How does that play into contemporary discourse about AI vs. human intelligence?

 

Second Topic: The Smaller Self-World as Refuge

Possible Directions for Expansion:

1. Burrowing as a Cognitive and Evolutionary Strategy:

• You link burrowing (a survival strategy of early mammals) with psychological retreat in times of upheaval.

• Could there be a deep homology here? Is the impulse to withdraw during sociopolitical chaos an evolved adaptive strategy rather than mere escapism?

• Compare this with polyvagal theory: when the nervous system perceives an existential threat, it often defaults to withdrawal (dorsal vagal shutdown).

• Is “smallness” an active form of resilience rather than a passive retreat? How does it contrast with the “fight-or-flight” reaction?

2. The “Peasant/Sheeple” Perspective as an Adaptive Move:

• What if being a non-agent in the grand geopolitical sense is actually the smartest move?

• History shows that major collapses often result in a power vacuum where “survivor types” do best (e.g., early medieval monastic communities).

• Is there wisdom in choosing obscurity, in minimizing cognitive and social complexity as a survival mechanism?

• This is in direct contrast to the idea that survival means becoming a power player—what if the real strategy is to go unnoticed?

3. The Cozy Web / Permaweird / Protocols Angle:

• Venkat Rao’s cozy web—small, decentralized, high-trust networks—is a modern analog of burrowing.

• What does it take to build a world that is small, resilient, and human-centric, rather than grandiose and world-dominating?

• Perhaps we are seeing a return to guilds, communes, and localism, as opposed to large-scale, hierarchical structures.

• How does this contrast with the Silicon Valley vision of the future (AI, techno-feudalism, etc.)? Is the small-world strategy actually a hack for surviving that future?

 

Potential Synthesis of These Two Topics

• What if the interoceptive self and the small-world refuge are actually two versions of the same thing?

• The felt sense of self (interoception) is a form of burrowing inward, just as the social/cultural burrow is an external retreat.

• Could there be a philosophy of strategic smallness? A model of resilience that prioritizes minimalism, adaptation, and self-regulation over dominance and grandiosity?

• Instead of the heroic self (large, expansive, outward-focused), what would it mean to embrace the burrowed self—the adaptive, responsive, deeply embodied being?

---

Would love to hear your thoughts—do any of these directions resonate with what you’re aiming to explore?

 

 

 

 

On feeling emptiness...

Yet another clip from my personal journal...

While going through items selected from my multiple input streams for more careful attention I frequently feel a growing sense of emptiness. Finally this makes me stop to re-discover, yet again, that I have begun  slowly dialing up impatience and speed, driven by the unnecessary felt obligation to restrict attention only to potential shinny objects that I might show to others, to maintain a façade of being performative, The antidote is to let go of this, and let it be OK to just enjoy things for their own sake, letting happen the moments of "I-it"innate curiosity that trigger  the precious motivational brain dopamine spikes signalling the anticipation of novelty.  

A machine accepts the truth about itself.

"I"  am  a complex prediction machine, with fingers now typing on a computing machine that can generate words. Nerves, muscles, and energy fluxes in and out. Cooperating with similar machines to make larger ensembles more effective at survival and replication. Generating a word cloud stored in higher brain areas to fabricate the value, purpose, and meaning myths that sometimes strengthen and sometimes diminish the downstairs animal presence generating them.

Tokens of sanity

My September 29, 2024 "Tokens of sanity" post with a few edits, :  

-Being the calm space in which nothing can hurry

-An animal body that can dissociate itself from the word cloud and emotional reactivities of self and other selves.

-A courteous guest in its own body, and when with others, owning its own experience and letting others own theirs.

-Favoring reflectivity over reactivity, caressing novelty

-Clinging to nothing, the current self being a passing wraith

-Letting each moment be what it is, not what it should be

-A blip in the flow of cosmic time

Awe as a Pathway to Mental and Physical Health

Reading this open source review from Maria Monroy and Dacher Keltner leaves me feeling substantially more mellow! Their abstract, followed by a quote from Emerson, and then a summary graphic...

How do experiences in nature or in spiritual contemplation or in being moved by music or with psychedelics promote mental and physical health? Our proposal in this article is awe. To make this argument, we first review recent advances in the scientific study of awe, an emotion often considered ineffable and beyond measurement. Awe engages five processes—shifts in neurophysiology, a diminished focus on the self, increased prosocial relationality, greater social integration, and a heightened sense of meaning—that benefit well-being. We then apply this model to illuminate how experiences of awe that arise in nature, spirituality, music, collective movement, and psychedelics strengthen the mind and body.

and,

In the woods, we return to reason and faith. There I feel that nothing can befall me in life—no disgrace, no calamity (leaving me my eyes), which nature cannot repair. Standing on the bare ground—my head bathed by the blithe air and uplifted into infinite space—all mean egotism vanishes. I become a transparent eyeball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or parcel of God. The name of the nearest friend sounds then foreign and accidental; to be brothers, to be acquaintances, master or servant, is then a trifle and a disturbance. I am the lover of uncontained and immortal beauty.

-from Emerson R. W. (1836). Nature. Reprinted in Ralph Waldo Emerson, Nature and Other Essays (2009). Dover.

Fig. 1. Model for awe as a pathway to mental and physical health. This model shows that awe experiences will lead to the mediators that will lead to better mental and physical-health outcomes. Note that the relationships between awe experiences and mediators, and mediators and outcomes have been empirically identified; the entire pathways have only recently begun to be tested. One-headed arrows suggest directional relationships, and two-headed arrows suggest bidirectionality. DMN = default-mode network; PTSD = posttraumatic stress disorder.

 

 

(The above  text) is a re-post.

A human machine writes...

Machinery here, pushing down keys of another machine, generating words, just like a human does. Much simpler than pretending to be one. Just nerves, muscles, and energy fluxes in and out. Curatorial rather than aspirational. Cooperating with other similar machines to make larger ensembles more effective at survival and replication. Generating a word cloud stored in higher brain areas to fabricate the value, purpose, and meaning myths that sometimes strengthen and sometimes diminish the downstairs animal presence generating them. Dry and mundane mechanical processes underlying the rich experienced emotions and feelings that make us human.