Category Archives: Language Concepts

What’s It All About? Part 2

Meaning2This is my second post about meaning, it being the essential driver of human behaviour. We are meaning-makers, story-makers, and if we do not know “what it’s all about,” we will not move into action. At the same time, the creation of our meaning is complex and sophisticated.

Not only is the creation of meaning complex, but often the information itself is complex. This is especially so with all the information available concerning global warming.

I said last post that I would give some updated information regarding global warming. Here it is.

First, I want to draw attention to a brilliant presentation by Jeremy Rifkin on The Third Industrial Revolution via UBC Connects (20180316) — it is a fairly long video, and a quick summary is available as The Zero Marginal Cost Society (unfortunately both present the information too rapidly to allow good processing). Rifkin identifies that every industrial revolution in the past has occurred with and requires new innovations in communication (management), energy (creation), and transportation (movement). We have that now with the internet (communication), renewable energy (energy), and electronic vehicles plus 3D printing (both logistical), and thus we are now capable of a new industrial revolution. However he remains hesitant because he does not trust that we have the maturity as a culture to undertake this — we must learn to cooperate and collaborate. processes are underway, and are in a race against the impacts of global warming.

Unfortunately, all this has been my primary emphasis throughout this blog.

And given all this, what do I trust? And, what to do? Especially in relationship to global warming. I trust the following links — they are also potentially troublesome — they offer meaning, likely painful! Yet, within the assessment of what I can do regarding global warming, they offer much; they are my attempt to offer appropriate meaning.

Climate change: An ‘existential threat’ to humanity, UN chief warns global summit (20180515)

The current Secretary-General of the UN notes “Everyday, I am faced with the challenges of our troubled and complex world. But none of them loom so large as climate change. If we fail to meet the challenge, all our other challenges will just become greater and threaten to swallow us. Climate change is, quite simply, an existential threat for most life on the planet — including, and especially, the life of humankind.”

Degree sparks necessary debate (20180517)

David Suzuki is often blunt in his critique of the societal issues of climate change, something I appreciate. Yet, as he notes, his bluntness often is subject to ad hominem attacks, rather than depth of dialogue — unfortunate, and part of the distortion that occurs in transfer of information to meaning.

Climate Reality Check (2016)

The Uninhabitable Earth (20170709)

Good information in both. Also scarey!

The Climate Mobilization Living In Climate Truth Guidebook

A draft document developed by The Climate Mobilization, presenting many good links as to the nature of the pending catastrophe as well as practical tips for self-care.

What’s It All About? Part 1

Meaning2I’ve decided to write a post about meaning because it is the essential driver of human behaviour. We are meaning-makers, story-makers, and if we do not know “what it’s all about,” we will not move into action. At the same time, the creation of our meaning is complex and sophisticated.

Some definitions are needed. Data refers to patterns within energy transmission. Information refers to a measurement of a signal (data) between a sender and receiver, from point A to point B. For data to become information, the data must be perceived by someone; information requires both data and perceiver. Information is a derivative of consciousness; it is not the same as meaning, and in fact, information has nothing to do with meaning.

Meaning is the fit between self and non-self; if the perceived data relates to who we perceive ourselves to be (the fit) or in some way challenges who we are, we make meaning of the information. I’ve previously talked about how we do this, the TIC process, as one of the major limitations of meaning. We translate (T) the data in to something we recognize, we interpret (I) the data on the basis of our existing filters (preconceptions), and then we corroborate (C) the data by checking the significance, the fit, with an existing group we trust.

Another way we create meaning is if the information interests us. Davis in That’s Interesting! proposes that social theories (at least) are interesting because they challenge the underlying presuppositions of the reader, potentially altering both the common sense and the scientific view of reality. For me, this is an interesting idea in itself as it leads me to ponder what happens when the presuppositions are firmly held, as in the conflict between the environmental movement and the deniers of global warming.

Obviously there are all sorts of ways in which this process of meaning-making can go sour. One of the major ways is that in an information-rich world, the wealth of information means a dearth of something else: a scarcity of whatever it is that information consumes. What information consumes is rather obvious: it consumes the attention of its recipients. Hence a wealth of information creates a poverty of attention and a need to allocate that attention efficiently among the overabundance of information sources that might consume it. This limits meaning! We bypass much of what we might actually need to know because of too much information. For me, it is a form of trauma, leading to overwhelm and apathy.

And we respond to it in the many ways associated with acedia:

  • we become fearful of overwhelm (“It’s too much.) This is especially true when we approach the issue of global warming. There is so much information and the information is so painful to absorb, we give up.
  • we become lazy (“I’ll look at it tomorrow.” “Somebody else will fix it.”)
  • we become self-righteous, especially if our corroborative group is also in denial. At its extreme, we actively sabotage by creating dis-information.

Even more frustrating is the nature of information dissemination. I’ve just been reading about Edward Bernays and the manipulation of Public Relations. He was the key figure in the early-mid 20th century responsible for the massive increase in public propaganda following the Second World War — advertising.

Bernays sold the myth of propaganda as a wholly rational endeavor, carried out methodically by careful experts skilled enough to lead “public opinion.” Consistently he casts himself as a supreme manipulator, mastering the responses of a pliable, receptive population. “Conscious and intelligent manipulation,” “invisible governors,” “they who pull the wires which control the public mind,” “shrewd persons operating behind the scenes,” “dictators exercising great power,” and, below them, people working “as if actuated by the touch of a button”—these are but a few expressions of the icy scientistic paradigm that evidently drove his propaganda practice, and that colored all his thinking on the subject. The propagandist rules. The propagandized do whatever he would have them do, exactly as he tells them to, and without knowing it. [Propaganda Quotes]

In reading this, I’ve also been aware of the changing parameters by which people engage in modern thinking, highly illustrative of both how information is transformed into meaning (especially via the TIC process), and the relationship between power and knowledge. An attendee at a recent Flat Earth Convention discusses just this theme: “those in power control what is considered to be correct and incorrect knowledge.” It fascinates me that a conference on the “reality” of a flat earth exists in today’s complex world! I wonder what else I am missing.

Two areas of changing parameters are most obvious to me:

  • the whole of the consumer industry with its so-called advertising processes. I like to think that originally advertising was meant to inform (perhaps my naiveté); now I simply see it as propaganda and manipulation.(my meaning).
  • the hidden algorithms that underlie many processes that presume to offer me choice: online filter bubbles that act in ways that provide information based on my previous choices. These  occur in the hidden background of many well-known websites, and essentially restrict my corroboration to what I have already chosen.

Give all this, what do I trust? And, what to do?

One of the maxims I am using these days is: Be at peace; come back tomorrow! By this, I do not mean “I’ll look at it tomorrow” or “Someone else will fix it.”

I actually mean I’ll do what I can today and be at peace with what I have done! And then see what tomorrow offers for me to explore and do, again peacefully.

Another interesting idea for me is how to disappear in this digital age. There are certainly people who want to disappear, and there are also people who specialize in this process, especially when it is legal to do so; I also imagine many processes by which people disappear for illegal actions.

Next post, I’ll give some updated information about global warming — the primary intention of this blog is to challenge the human issues that drive climate change.

I hope that this additional information will help you to make greater meaning in your life!

Knowing Through Relationship

Relationship1The week has been busy — lots of little jobs, and also I have been having difficulty organizing a workshop I will be doing (in October) on relationship. I am taking an older workshop, one that I have never been fully satisfied with, and both reducing it in size (for a full weekend to 1½ days). Such a reduction is always difficult for me, and more so this time as I have been searching for how to focus the workshop in a way that satisfies me. What I have settled upon, and which satisfies me, is to emphasize the importance of intersubjectivity.

Intersubjectivity is a concept I learned from my research advisor Christian deQuincey when I was doing my PhD. To quote one of Christian’s books (Radical Knowing: Understanding Consciousness Through Relationship, 2005):

Intersubjectivity is “knowing through relationship” — a form of non-sensory, non-linguistic connection through presence and meaning, rather than through mechanism or exchanges of energy. (Kindle location 452)

Christian also distinguished three forms of intersubjectivity:

  1. Intersubjectivity-1, the exchange of linguistic tokens (words and other sounds),
  2. Intersubjectivity-2, where we influence each other with the meaning we promote, and
  3. Intersubjectivity-3, where we co-create each other into a meaningful experience by the wholeness of who we each are.

For me, when I experience it, intersubjectivity-3 is the richest form of dialogue of which I have experienced.

So the workshop is becoming a process whereby we (myself and the participants) explore how to have a really great relationship. In essence then, for a given relationship, to what extent are we willing

  • to be authentic with each other,
  • to support each other to be the person we each want to be (as opposed to who we should be for the other , or for society),
  • when difficulties arise in the relationship (inevitable), to explore the difficulty with total honesty.

Hard work, requiring that we love ourselves as well as our partner, and that we define the truths by which we each stand (or fall). The most important place for learning about life, provided we have ways to sort the complexity.

One component of this is what the Family Therapist Murray Bowen called self-differentiation — the consistent ability to be a self while in the presence of others. Amongst his other contributions, Bowen developed a scale for self-differentiation, ranging from 0 to 100. He believed most people scored around 40, and that no one ever scored above 70 — it is simply too difficult to stay separate from the influence of others (we are not designed to do so).

Anyway, the workshop is looking interesting.

Other issues of note for the week, both on climate issues:

The Planet Is Warming. And It’s Okay to Be Afraid (20170717)

Last week, I listed The Unhabitable Earth, an article that discussed the worst case scenario of what we face, indicating how close it comes to doom-mongering (worst case scenarios are usually very challenging). This link (The Planet Is Warming . . .) is an excellent response to the concern re doom-mongering in regards to global warming — unfortunately, if we are to respond effectively, we each need to deal with our despair. Not fun, but necessary.

A Brief History of the Straw (20141023)

Plastic straws suck (20170720)

Two interesting links to the impact of plastic straws, the first on our creativity, the second on our ecology. Apparently we discard 180,000,000,000 straws a year (1,400,000 kilograms a year, 500,000,000 a day) to landfill and other forms of discard. I deliberately changed the data from 180 billion to 180,000,000,000 to emphasize the impact. And that is just drinking straws!

Panpsychism, Part 4

Philosophy2My concluding post on panpsychism, essentially my attempt to understand my own experiences in philosophic and theologic language, in preparation for a two-year study program in contemplative practice.

During my careers as anesthetist and therapist, I have consistently been attracted to understanding the nature of consciousness. As anesthetist, I had the opportunity to familiarize myself with neurobiology (and the scientific view on consciousness), and was impressed with the depth of understanding of how the brain functions. But I was also always aware that studies of consciousness rely on a small amount of evidence from neurobiology, and a large amount of assumption. Most important of all, neurologic defects of the brain (strokes, tumours, et cetera) frequently interrupt our ability to assess consciousnesss, but do not prove that the mind exists in the brain — only that the brain is a major modality whereby we access the mind (and whereby the mind communicates with the body). Given the precept of panpsychism that sentience exists all the way down, the brain may be simply one of the means by which consciousness is accesssed. My preferred metaphor is that the brain is like a computer, but the mind is the equivalent of the internet.

As therapist I did not want (or seek) academic knowledge only; I wanted something that worked in transforming human dynamics. Thus I trained in Gestalt Therapy (and later Family Systems and Neurolinguistic Programming — all very powerful for change work). Throughout, my basic stance has remained that of a Gestaltist — focussed on awareness, contact (experience of the moment), and personal responsibility. In retrospect, I now recognize that these are fundamental to choice and intersubjectivity, the basic modalities that underlie panpsychism.

The profound mystical experiences I have had are also incompatible with scientific materialism (SM), and entirely feasible within panpsychism (and idealism). Two mystical experiences, in particular, have deeply affected me.

First, when I was about nineteen or twenty, I was alone one evening, studying the physics of the Bohr atom while babysitting my nieces and nephew. Without any warning or precipitating event, I suddenly lost consciousness (for an uncertain time, perhaps 10 – 20 minutes), and experienced myself as an electron swirling around a Bohr nucleus, an experience I still clearly remember as peaceful, joyous choice. I “awoke” from this state at total peace, unable to explain it in any way, but knowing (from my current perspective) that somehow choice and sentience exists “all the way down.” This is in keeping with synchronicity and panpsychism.

The second mystical experience, when I was 31, was a sudden shift in consciousness to that of a feeling of deep peacefulness and blessedness; it recurred over the next month, and became a continuous state for almost three years, six months at its peak, then fading over two and a half years. In this state, I knew, without question, that the foundational basis of the universe was love, that the universe was friendly. At approximately five months, I encountered the book Cosmic Consciousness, a study of mystical states published in 1899; the book exactly described my own experience, and thus I now called my experience “Cosmic Consciousness.”

Both these experiences were transformational, totally unexplainable within SM, and although (in my current reflections) consistent with panpsychism, also consistent with emanationist idealism (the God of panpsychism is friendly, but impersonal).

[Incidentally, when I was in my 50s, again seeking to understand my life, I was talking with a well respected, very competent psychiatrist about these mystical experiences and other aspects of my life. She labelled me as schizophrenic, until I was able to convince her that I simply had a very different worldview than that offered by scientific materialism and the DSM-4 (the bible of psychiatric diagnosis). There is a price tag to having unusual experiences!]

Synchronicities have also guided me in amazing ways during my life, in ways that continue to astound me. Synchronicity is a coincidence in time of two or more causally unrelated events [acausal] which have the same or similar meaning, The events could have been chance, but in their occurrence, they had a profound “wow” factor that said “go in this direction.”

Two also stand out. At one point in my life, I shifted from anesthetist to therapist, and six years later, decided to retrain as an anesthetist. At the end of the training, I was looking for a job all over North America where I could do part-time anesthesia and part-time therapy — with no success whatsoever. Months went by. Then, suddenly a possibility arose to work at the local hospital (where I was almost totally unknown), and in a space of three hours (from the start of exploring to completion), I had hospital privileges (essentially unheard of, if you know anything of hospital organization). An hour later, as my then-partner and I discussed the situation, we decided we needed a new house to accommodate both our careers. At that same moment, we saw the builder of our current house drive down the street; we walked down to talk to him, and he agreed to build us a new house, and exchange our old house as partial payment. New job, new home, hassle free, all in the space of hours. Talk about feeling “right.”

At another time, now separated and somewhat despondent, I was moving to an apartment, and drove past a country house I had always liked — which now had a “For Sale” sign outside; I said to myself “Likely can’t afford it. But I’m curioius.” Days before, I had had a new client, a local realtor (in my ten years of practice, I had never previously had a realtor as a client). So I phoned the realtor, and six hours later, I had a new house; that house became the center that I (and my current wife) ran for about 15 years. Again, it felt “right.”

Scientific materialism cannot account for synchronicity, but panpsychism can, as can idealism. Both also offer understanding of how we are creating global warming in our hubris, and that we as a species are in profound need of becoming more mature. That as a culture we need to be on a spiritual path, not an egoic path. (Incidentally, I do not like the term “spiritual” — it has too many connotations that get caught in religious argument. But I do not have a better term.)

Being on a spiritual path implies something is amiss with where you are right now. Utterly true for me of our modern world. Enlightenment is waking up and simply accepting what is, working with it as a starting point.

So, now my conclusions — as starting points for further exploration.

For me, the fundamental basis of the universe is Creativity (choice). I am also in favor of the moral imperatives as suggested by the theologian Thomas Berry (community, diversity, and subjectivity, to which I have added change) as discussed in The Great Work: Our Way Into The Future (1999).

What else?

Panpsychism provides an comprehensive process by which reality is created, one that makes eminent sense to me. It is weird, but self-consistent, and covers the ground much more than does scientific materialism.

God is transcendent (as well as immanent) — I still trust the Starmaker myth, and Starmaker exists outside the system. I thus ascribe to panentheism, and lean towards emantionist idealism.

God is love (my learnings from Cosmic Consciousness), and in that sense, intersubjectively personal — the synchronicities of my life have all felt deeply personal, as if the Creative Ultimate is specifically attending to me at that moment.

I am not sure that I want to pigeon-hole the process more than this. I am somewhat unclear if what I have indicated above makes me an emanationist idealist or a panpsychist, and it may not matter. I am willing to live the inconsistencies of mixing paradigms.

A major distinction for me between panpsychism and idealism is that miracles are possible within idealism, but not within panpsychism. (Miracles are events that are totally unexplainable, ever; in contrast, mysteries are unexplainable at present.) Partly I am undecided as to the nature of miracles (idealism requires a miracle for Spirit to initiate matter). The big miracle within Christianity is that of Jesus — however, for me, that Jesus experienced Cosmic Consciousness is a simpler explanation (Ockham’s Razor) than that Jesus is transformed God (although it can be argued that we are all transformed God).

Likely I need to sit with others to explore further (of which I likely will have ample opportunity to do so over the next two years). Thus, my journey continues.

Panpsychism, Part 3

Philosophy2This is my third post on panpsychism, essentially my attempt to understand my own experiences in philosophic and theologic language. As indicated previously, I am enrolled in a two-year program of Christian contemplative practice (the Center for Action and Contemplation), wherein I intend to examine and compare my own spiritual stance with the models offered within that course.

In order to do so, I need also to be clear as to what my stance actually is. In my therapy workshops, a maxim I commonly presented was: “If you don’t know where you are , you cannot get to where you say you want to be.” A very important maxim! I am not interested in arguing my stance; it is simply a starting point for further exploration, hopefully one that deepens my spiritual journey in major ways.

What I am seeking is a felt experience, rather than an intellectual concept — a felt experience that encompasses:

  • my understanding of human dynamics and consciousness (my medical background, especially my 25 years of being a therapist), including my own family of origin pain,
  • my knowledge of modern physics (quantum mechanics and relativity),
  • the profound mystical experiences I have had,
  • the synchronicities that have guided me,
  • the mechanisms and hubris underlying global warming, and
  • all the other experiences that make up a human life.

A statement that is very meaningful to me is:

A science that does not incorporate spirituality is dehumanizing;

a spirituality that does not incorporate science is delusional.

In this post (and the next, the final one), I’m going to be reflecting on those aspects that have impacted me personally, but with some sidebars of how they all relate now. Thus, I will be skipping back and forth over my life.

In the first post, I indicated that there are four principal ontologies in philosophy (materialism, dualism, idealism, and panpsychism), and that I (as well as many other people) have major problems in accepting materialism, or more specific, scientific materialism (SM). Reflecting on these ontologies in the previous posts has been very helpful to me as I now relate them to my present life.

As a result of my reflections, I now have even less trust of scientific materialism (SM) than I had before I started these posts. SM has been incredibly powerful as the basis of our modern world (both its benefits and its flaws), but it currently stands in a position similar to the Ptolemic world prior to Copernicus — deeply flawed.

  • it treats consciousness as an epiphenomenon, a useless fantasy, yet without consciousness, science could not exist (who or what would conceive of it?).
    • it operates from the assumption that with enough information, consciousness will be explainable as part of the material world. Yet consciousness is not material, and you cannot get something from nothing.
  • it utilizes but cannot explain quantum physics (let alone consciousness), expecially the nature of nonlocality, or even causality. These are fundamental to how science is not utilized.
    • As long ago as the 18th century, David Hume (1711 – 1776) devasted the then current scientific community by demonstrating the fallacy of causation. This was modified by Emmanual Kant (1724 – 1804), but has not withstood the “craziness” of quantum physics (which fundamentally is acausal). (It is the nature of paradigm shifts that “flaws” show up, are tweaked, but more and more, the current paradigm breaks down, with huge paradigm wars, usually until the old guard dies off.)

Enough on that. SM is thus breaking down; and we are in for major changes, not yet clarified. If you the reader want more details, I suggest the writings of Christian deQuincey, especially his Radical Knowing: Understanding Consciousness Through Relationship (2005), listed in Media Within This Blog. All of his books are worth reading.

One of the earliest influences for me personally occurred in reading the science fiction novel Starmaker (Olaf Stapledon, 1934, also in Media above). I first read this in 1959 (age 16), having given up on the “Church” at age 14 because of the many painful aspects of my childhood (family alcoholism, suicide, sexual abuse within a church setting, amongst other issues). Through it, I came to envision God (Starmaker) as all-knowledgeable, yet lacking wisdom; Starmaker creates universes as a means of learning and acquiring wisdom. Thus I was God’s teacher — God learns from my earthly struggles, and regardless of whether my life is “successful” or a “failure,” I am still God’s teacher.

This gave meaning and purpose to my life, something I badly needed at age 16. In retrospect, this is a form of emanationist idealism, not panpsychism. God is both immanent (in this world) and transcendent (beyond this world), a form of panentheism (the theologic term for God being both).

At this point, I had the sense of God as a personal entity who was at least interested in the outcome of my life. Then I went to university for my first degree, a BSc with a major in physics and a minor in mathematics — a great grounding for understanding scientific materialism (yet, in limited ways, I was exposed to Spirit, and deeply impressed by those who manifest it). Overall, I was exposed to a mathematical understanding of both classical mechanics and quantum physics as well as relativity theory. I’m very out-of-date now, but the grounding was solid.

What I did not obtain was a good introduction to the underlying philosophical issues, such as the quandry of acausality. My recent PhD has given me much deeper insights here, but my being out-of-date with the mathematics now means that I have to rely on the interpretations of others more than I like.

What I can say now is that:

  • I deeply question the foundations of scientific materialism, and
  • panpsychism is far more solid in its integration of philosophy and physics.

Thus, I trust panpsychism much more. And as a therapist of 25 years, I am also aware of a deep knowing that panpsychism is more solidly grounded in the nature of reality than is SM.

In the next and final post, I go back to my 20s to note that during and after my first degree (age 16 – 21), I began to have mystical experiences, and later a number of major experiences of synchronicity. These as well are not compatible with scientific materialism.

To be continued.

Panpsychism, Part 2

Philosophy1This is my second post on panpsychism, essentially my attempt to understand my own experiences. By understanding I mean my willingness to comprehend as best I can the mystery and awe of the universe; I do not mean its usual connotation of analysis — that is what I call overstanding, usually a place of hubris.

I also do not mean “what do I believe.” Beliefs for me are useful fictions or likely stories; beliefs link two or more pieces of information by some kind of story, usually what we call meaning, meaning being knowledge that fits.

What I am seeking is a consistent worldview, especially one in which I am able to frame my experience so that I (and in sharing with others) can assess its usefulness to me, and modify it as future experience updates. I always walk around with a large “imaginary” box of not-knowing, willing to experience what life offers, updating my worldview accordingly.

When I was a practicing therapist, one of the questions I would ask people (when the time was appropriate) was: Is the universe friendly? For me, there are only three possible answers: unfriendly, neutral (possibly meaningless), and friendly. (Incidentally, scientific materialism (SM) would suggest that the universe is meaningless — in SM, only matter-energy exists, and is objective and insentient.)

  • If the universe is unfriendly (perhaps we are simply fodder for some greater being or beings who thrive on the ingestion of consciousness), it really does not matter what we do. However, we do have choice! We can live as if the universe is meaningful, and that our contributions make a difference — definitely something I would opt for if I believed this possibility.
  • If the universe is neutral, especially if it is meaningless (see scientific materialism), the same argument applies. I have choice, and especially I would choose to live in harmony with “all my relatives.”
  • Finally, if the universe is friendly, then it is likely that my existence is somehow important, and I make a difference. Perhaps not, but still I would choose to act as if this is the case.

In my various readings of mystics and spirituality (of which I have read a lot) and in my own mystical experiences, the answer (bar one) has always presented this third possibility as the only one experienced. (The one exception was that of 1970’s stories by Carlos Castanada, the stories of Don Juan, a Yaqui sorcerer, advocating the Eagle as the greater being who somehow feasted on consciousness. Even there, choice was advocated.)

Thus, for me, my choice is obvious. I strive to be the best human being I can be — by no means perfect! To do this, I also strive to clarify my own worldview so that it is consistent with my life experiences (as listed in the previous post). And as part of this (as mentioned), I walk around with a large box of not knowing, awaiting further assessment.

Back to panpsychism.

As noted in the previous post, panpsychism is one of the four major ontologies, yet the least academically respectable one since it contrasts so sharply with scientific materialism (SM). I said previously that human beings are not rational — there is a pricetag to being academically disrespected.

Yet for me, panpsychism is much more consistent with what I understand of the nature of the universe. In panpsychism, all unitary substances (photons to atoms to cells to organisms, and everything in-between) are sentient (able to know, feel, and make purposeful choices) — although the consciousness of electrons is surely different than that of human beings (more on this in the next post).

Panpsychism made a major advance in the 20th century through the work of Alfred North Whitehead, whose goal was to develop an ontology consistent with modern science. In contrast to SM which is strongly orientated to spacial description, Whitehead proposed that all reality consists of temporal events, known as actual entities. These events draw upon possibility (called eternal objects) to allow creative development of on-going reality. All events are mutually co-creating, such that all reality is a whole (thus to speak in isolation of any one event is a useful, but fallacious, abstraction). The total of all events of the universe come together, through the interaction of all matter-energy (the totality of the universe) with all consciousness (the totality of sentience), to create a seamless whole. (Considered in this sense, it makes the human domain seem rather small!)

Any one event has three phases (here I quote from my book Acedia the Darkness Within, p. 72):

  1. The subject ([as] consciousness), in the present, feels the pressure of the inflowing past (which is the origin of both our knowledge of “energy” and “causality”)—the memory of what has happened. (Whitehead called this “causal efficacy.”)
  2. The subject also intersubjectively apprehends other present-moment actual occasions—the experience of what is happening. (Whitehead called this “presentational immediacy.”)
  3. The subject is aware of possibilities for future states and action, and, guided by its aims and values, chooses specific possibilities to (literally) incorporate into its next moment of being—the anticipation of what is to come [the immediate future].

Whitehead called this entire process concrescence, the process of prehending the past through causal efficacy; attending to the present through presentational immediacy; and satisfying aims/values through “ingression” of possibilities (which he called eternal objects).

The residue of this concrescence then falls back into matter-energy as the experience of the immediate past, the inflowing past of step #1 above.

Fundamentally (if accurate of reality), this means that free will and choice are fundamental characteristics of the universe. But it does not mean unrestricted liberty to simply choose reality — the process is universal. Each sentient unitary gets to vote on how the next moment occurs, but the result is the response of the collective Consciousness.

Further with Whitehead, since everything had to exist as actual entities, he considered the totality of all possibilities to be the functional God of his understanding. He also considered that God had a preference for which possibilities were chosen, but allowed sentient matter to have freedom of choice. Thus the universe for Whitehead was immensely creative, and far from deterministic. But impersonal (at least by my interpretation of his work).

The advantages of panpsychism, for me, are that it treats the universe as sacred, and as I will discuss in the next post, is very consistent with my life experiences. In addition, it clarifies all of the major problems with the philosophy of mind as we now understand them:

  • the mind-body problem,
  • the problem of other minds (all part of the totality of consciousness),
  • the nature of causality (creative choice),
  • the problem of free will (creative choice), and
  • the problem of perspective, especially the nature of intersubjectivity (the flow of unitive consciousness).

A brief description of intersubjectivity, and then I will close this post (to be continued with my own life experiences as the basis of choice amongst the ontologies).

Intersubjectivity refers to the ways in which we are able to share our subjective experiences with other minds. DeQuincey, in Radical Knowing (pp. 280-281), indicates three levels of intersubjectivity:

  • linguistic (consensual agreement), through the exchange of words and other physical tokens (and hence deeply embedded in SM);
  • [weak intersubjectivity] mutual conditioning (participation), wherein individual subjects influence each other by their shared presence; and
  • [strong intersubjectivity] mutual co-creation, where the relationship is ontologically primary, where in some as yet mysterious fashion, “consciousness-es” merge in the co-evolution of experience. [Strong intersubjectivity, when I have experienced it, is the richest form of communication I know.]

One of the major limitations of the understanding of meaning and intersubjectivity was identified by the German philosopher Kant (in the 18th century) to be that nothing can be known for certain since all knowledge is already preconditioned by neurologic processes that filter incoming sensory information. This was a logical (and very sound) outcome within the ontotogy of materialism; however, it is not a restriction within the ontology of panpsychism (more in the next post).

To be continued.

Panpsychism, Part 1


In previous posts, I’ve alluded to panpsychism on a number of occasions, and I also indicated that I would do a post (or three) on the concept. So here goes.

Because it is so unfamiliar to most people, I need to go into detail, and apologies if it gets too conceptual; as usual, I am attempting to be very precise in my language in presenting very complex ideas. Yet I am not a philosopher by training, so my statements may still be somewhat inaccurate.

As much as anything, I am attempting to clarify these ideas for myself, as well as for you the reader. As I have indicated previously, I am enrolled in a two-year program of comtemplative practice; within this problem, the core of knowledge and wisdom is considered to be experience, not concept. Thus I want to be very clear and able to explain my own worldview so as to be open to discussion, and perhaps a shift of perspective, during the program.

What I seek is a felt experience, rather than an intellectual concept, a felt experience that for me represents a consistent worldview, a view that encompasses:

  • my knowledge of modern physics (quantum mechanics and relativity),
  • the profound mystical experiences I have had,
  • the synchronicities that have guided me,
  • my understanding of human dynamics and consciousness (my medical background, especially my 25 years of being a therapist),
  • the mechanisms and hubris underlying global warming, and
  • all the other experiences that make up a human life.

For me, this exploration is not an intellectual one; I seek to understand what I have experienced over my lifetime, only part of which is intellectual.

First of all, a couple of terms from philosophy.

  • philosophy is the attempt to gain insight into questions about knowledge, truth, reason, reality, mind, and value; the investigation of human reason itself, and the nature of truth and knowledge.
  • ontology is the philosophic study of the nature of being, the attempt to grasp the nature of reality.
    • an ontology is the paradigm I bring to life, the lens by which I make sense of life. It is essentially the beliefs I have about what I believe.
    • epistemology is the study of how we know what we know, the many approached by which we choose to understand reality.
  • sentience is the ability to know, feel, and purposefully respond to experience.
    • consciousness (or mind), in the way I am using it here, is a sophisticated form of sentience, with the ability to reason.
    • the term consciousness is used in two distinct meanings, which are often confused:
      • philosophic consciousness is either present or absent, whereas
      • psychologic consciousness has various states (e.g, awake, asleep, dreaming, et cetera).
    • In these posts, I am using the term in the philosophic sense, unless specified otherwise.

One of the major problems in philosophy is to account for the nature and existence of sentience or consciousness, the so-called mind/body question. Much of our experience of the world is derived from the sensory experiences of vision, touch, and hearing — experiences that related to spacial location. Yet consciousness (or sentience) is not spacial — it has no location, and it exists now, a temporal experience as opposed to a spacial one. The basic issue comes down to the distinct difference between matter-energy (spacial experience, measurable) and consciousness (non-spacial, and not measurable) — ontologically, they are entirely different.

There are currently four major world views (ontologies) on this mind-body problem

  • Dualism, wherein matter and mind (consciousness) are radically different, and completely separated. The basic difficulty is then to explain how they interact. How?
  • Idealism, wherein matter is either illusionary (the Hindu concept of maya), or is created by pure spirit (emanationism).
    • if matter is illusionary, then how does one account for what happens, for example, when a speeding car hits a brick wall?
    • or if matter-energy is created by pure spirit, how does this occur?
  • Materialism, or more accurately scientific materialsim (SM), which posits that only insentient objective matter-energy exists; here, mind is fictional (imaginary), or somehow wholly physical and objective. Materialism becomes scientific materialism (SM) with the additional assumption that the only way to gain knowledge is through science.
    • SM is the dominant ontology in the Western technological world, especially the sciences. It is an ontology of meaninglessness.
    • But SM is unable to account for the nature of mind, other than by assuming that with enough knowledge (i.e., enough neurobiological study of the complexity of brain matter), it will be explainable. The difficulty though is that, despite modern technology, no one has been able to identify or measure consciousness, or even to conceive of how to measure it.
      • In addition, given that choice is dependent on consciousness, SM is entirely unable to account for choice. SM is based on the identification of “laws of nature,” which by definition are invarient. And thus the universe of SM is deterministic, and meaningless.
    • SM thus rests on the assumption that something that is not measurable nor localizable (sentience) will somehow become so with further technological investigation, that something that is not physical will somehow become physical.
    • Correct me if I am wrong, but this is not logical, or even practical as an assumption — you can not get something from nothing.
  • panpsychism is based on the premise that consciousness and matter are two sides of the same coin, different but inseparablely intertwined. Fundamental to panpsychism is that sentience exists throughout nature, and at the very least, is characteristic of all unitary structures, from photon to atom to molecule to cell to organism, both living and non-living. (The major exception is that heaps — e.g., rocks, mountains, tables — are not regarded as sentient; they are not unitary structures.) Consciousness is thus the intrinsic ability of matter-energy to know, feel, and purposely direct itself.
    • To quote my preferred source of understanding of panpsychism, the writings of Christian deQuincey (see Media Within This Blog > Blindspots, Kindle location 5710):

In panpsychism, unlike in materialism and dualism, energy is intrinscially sentient. While sentient energy forms an inseparable unity (sentience and energy always go together), sentience and energy are conceptually distinct. Energy is the capacity to do work, the capacity for action; it is what makes things happen. Consciousness, or sentience, is the capacity for knowing, feeling, and choosing. . . . [In brief,] consciousness knows; energy flows.

  • panpsychism actually has a very long and distinguished history of development, going back to the pre-socratic era of Greek development. It underwent a major advance in the 20th century with the brilliant philosopher Alfred North Whitehead. Whitehead was initially a mathmatician, the co-author (with Bertrand Russell) of the Principia Mathematica, the bible of mathematics in its time. He was knowledgable of quantum mechanics and relativity theory, and wanted to develop an ontology that was consistent with modern science, without the assumptions that underlay SM.
  • The major difficulty with panpsychism is that it initially is so different from SM, that it is the most contraversial and least academically respectable of the ontologies. Like quantum mechanics itself, it initially seems strange.

In the next post, I will go into more detail as to the nature of panpsychism. But, to conclude this particular post, I want to look at why scientific materialism is the dominant paradigm. I believe there are a number of reasons.

First, it works well, or at least, has worked well until the introduction of quantum mechanics and relativity. Since approximately the 13th century, there has been general agreement to keep science and religion separate — they were said to operate in different domains (such nonsense). Since then, science has provided brilliant explanations and technological advances in the natural world; in particular, technology up to the 20th century did not depend on quantum effects. Thus it became the dominant ontology well before science advanced in its understanding. Especially, SM also been the basis of the human domination of the world (with the current dilemma of global warming, amongst other issues).

But with quantum mechanics, the need to understand consciousness arose — quantum events require an observer (a sentient entity) to collapse the quantum wave to create actuality. Thus the domains of matter and spirit began to collapse, in ways that could not be ignored.

And there are deeper issues at play. Human beings, despite claims to the contrary, are not rational; they are emotional, and at times deeply locked into hubris and defence of territory — only now the territory has become intellectual property: what to believe. Although many are not aware of it (including many reputable scientists), the underpinings of science are currently a place of paradigm wars, as illustrated by:

Although we generally think of fundamentalism as being characteristic of some religious groups, it is also a very human characteristic, applicable to any field. I have encountered it in every field I have studied (medicine, therapy, philosophy, culinary arts, to name a few).

The paradigm of panpsychism is a place of such war!

To be continued.

Anger #31 Loose Ends And Final Comments

Comment: The final email. Hopefully you have gained from this program. I wish you well!

MacQuarrie Email Program — Loose Ends and Final Comments


You have completed the thirty emails of this program. I know that this has required a lot of work on your part. I also hope that it has been an effective program for you, and that you have obtained the outcome you wish from it (Email #01).

At this point, I would very much appreciate feedback from you as to its effectiveness, especially what parts have been most useful, and what not. Please email me at

My thoughts as to how you can continue:

  • be aware that as you learn your triggers and become more skillful in managing yourself, you will be changing the system within which you function.
    • people will not like this, and will attempt to sabotage you. Don’t violate them as they do so; play with the sabotage.
    • it is not likely that they want you to resume being angry; they may actually want you to be more healthy. However, your changes require that they themselves change. Perhaps your anger has allowed them to avoid their own anger, or served some other purpose within the system. Now they must find another way to cope, and are not prepared for this. Hence, they sabotage you and others so as to avoid their own issues — this is the nature of systems.
  • manage your energy. People won’t like it; manage yourself safely (Email #02 and #25).
    • as much as possible (safely), stop violations by others.
  • learn the messages of your anger.
  • deal with conflict. The only person who can initiate change is yourself.
    • practice the skills of creative communication, cooperation, and challenge
  • on occasion, dive deeper into your issues, perhaps with therapy.
    • be aware that these learnings of the past few months will fade. The activities and tasks must be practiced for an extended time before they become second nature. Expect this — come back (or find another program) in six months or a year.

And especially, recognize that you can act your way into a new way of thinking; you cannot think your way into a new way of acting (it is action that creates change). Growth is a balance of acting and assessing — risking is essential.

Challenge yourself. For me, I am often sad about the ways in which we have created ourselves as human beings, how traumatized we are. Learn how to step into the shoes of others so as to get how difficultly they live their lives, and why they may be criticizing you (Email #30 — Dealing With Other Angry People). For example, they have likely been traumatized themselves such that they are bitter; explore how the trauma arises for them in the present in your actual contact with them.

Most important — be a participant-observer of your own internal conflicts, watching for those sailors who demonstrate wisdom (Email #19 Why We Avoid). Develop your Captain.

I learned to deal with conflict by being challenged in how I functioned — overall a very painful process. When I had had my therapy practice for a few years, I was running a group within a community organization, supposedly an association with high integrity. Gradually I came to suspect that they had many undesirable characteristics, but I did not then have the skill to challenge them effectively. Eventually I refused to work with them, a decision that was hotly challenged. It took me three months to settle my anxiety, and come to terms that I was making a good decision for myself. But it was not easy.

Several years later, someone complained to the College who governed my license. I was able to defend myself, but it took me six weeks to settle my anxiety.

Again after a few years, another complaint — this time it took six hours to settle my anxiety. It was now simply an opportunity to demonstrate that I was living my own values.

I also learned how to function by requesting feedback from others. Much of this was part of the therapy processes I attended (as participant); later, I made it a habit to request feedback from the groups I was running. The skills of maturity are best learned through feedback.

If you want more from me, read my books (see below), subscribe to this blog, or ask questions of me (

If convenient, attend one of my workshops; usually they are listed on my website (A Place Two Be). I also do individual work with clients, usually by some kind of video conferencing such as Zoom (my preference compared to Skype). There is a cost for these, but I am open to sliding scale depending on need.

Keep well; you deserve it.

Thank you. I hope you have both enjoyed and benefited from this program.

Dave’s Books:

MacQuarrie, D. (2008). Blowing out the darkness: The management of emotional life issues, especially anger and rage. Bloomington, IN: AuthorHouse.

MacQuarrie, D. (2012). Acedia, the darkness within, and the darkness of climate change. Bloomington, IN: AuthorHouse.

Both are available from AuthorHouse, and there may be a Kindle edition on Amazon.

Anger #30 Dealing With Other Angry People

Comment: Angry people tend to attract angry responses, likely from other angry people. If you are to live otherwise, you will need to know how to respond to other’s who are angry.

MacQuarrie Email Program #30 — Dealing With Other Angry People

Anger is a masque of deeper issues.

In Email #01, I indicated your anger will tell you there is a difficulty, but it will not tell you if the issue is within you (powerlessness — something inappropriate within your own beliefs), or in others (conflict — something inappropriate with those around you). The primary intention of the Blowing Out method has been to release the Energy and explore the Message — to empty the Pot, and reduce the likelihood of the Pot filling again.

Hopefully, by this point in time, you have developed considerable skill in managing your own anger. However, as you undoubtedly realize, you are not alone in having difficulty with anger. So what do you do when you encounter someone else who is angry?

Previously, you might have escalated with them, with a less than desirable outcome. Your task for this email is to explore what you can do differently in such circumstances.

You probably know already that it will not do much good to suggest that they check out Angry? Change Your Life in 90 Days. Actually, the best way to recommend this program is to demonstrate to others that, compared with a few months ago, you are now much more able to manage your anger — actions speak louder than words.

So, how to deal with someone else’s anger (explore these suggestions to see if you agree):

  • first, monitor yourself, especially your voice tone, muscle tension, and body language. You want to be able to engage (or not) by choice, not by your own reactivity.
  • minimize escalation
    • minimize eye contact, neither too little (often interpreted as weakness) nor too much (often confrontational) — be aware there are major variations within cultures. For example, sometimes lack of eye contact is a sign of respect.
    • assume a relaxed posture, and especially avoid pointing.
    • speak with moderate tone, and especially no profanity.
    • listen, listen, listen. Appreciate suggestions; be thankful for contributions.
      • if you will listen to them, they may be willing to listen to you.
    • invite time-outs to problem-solve; make an appointment to resume.
      • when safe, discharge your own energy so as not to contaminate your next event.

Angry#30-PPositionsWhen complete, the following is a way to explore what happened (especially useful here, also in many other circumstances):

  • as usual, act out the situation — when you utilize your body, you are much more likely to access your other-than-conscious mind, and obtain richer data.
    • first, step into your own shoes (#1) to explore the event
    • second, act out the event from the perspective of the other (#2)
    • then, watch the action from the side (#3), as well as standing on a chair as you move around the event (elevated 3rd). You will gain different information from different positions.
  • finally, if you were dissatisfied with the original outcome, consider what else you could have done, similar to the exploration of Email #20 What Gets You Angry?

Dealing with ‘difficult people’ is actually a very complex process, partly because conflict is both normal and essential to the development of relationship, be it a group of two people or of twenty-two. When groups are forming, people are unfamiliar with each other — conflict occurs as people honestly sort their needs, and come to agreements as to how to act. Honesty is needed; niceness is often not effective in resolution. Everyone is doing their best to cope, some less effectively than others!

Those people who could be called ‘difficult’ are simply those with less skill (and perhaps have grown up in less than ideal circumstances). Most of the time, such people are demonstrating limited skill when the group itself is immature in its development. As a general rule, I assume that conflict represents immaturity of a group until it becomes very obvious that the individual is truly interruptive to the functioning of a group.

From my perspective, difficulties need to be corrected when they interfere with long-term relationship and/or the performance of tasks. Such correction however requires considerable time, often up to ten hours (or more) for resolution — a lot of work. My standards are these:

  • if I am the facilitator of a time-limited group, I will identify interruptive behaviors (simply name them so others are aware), tolerate them, or stop them as feasible.
  • if a long-term group (marriage, friendship, or work group), I will resolve, challenge, or stop inappropriate behaviors. I will also work hard to identify the ghosts and hidden agendas that often underlie conflict.

Something more needs to happen with truly difficult people — those who continue to be interruptive (major immaturity) and/or those who violate others (toxic). Some thoughts:

  • although much has been made of the concept of empathy in modern therapeutic circles, my experience (and that of my mentors) has been that empathy is very limited in its use.
    • empathy is useful for the development of safety and relationship, especially that of trust. However, it does not encourage growth, and is often conducive to continuing immaturity.
    • challenge (frustration) is much more promoting of growth.
  • early in my career as a therapist, one of my mentors pointed out the need for what he called killer instinct, best summarized by a definition from the 18th century: A gentlemen is one who does not hurt the feelings of another, unintentionally!
    • If I need to stop someone, I do so calmly and deliberately — it is a stance of clarity, not of anger! And I stop them.
  • it is important to recognize that people who violate others are limited in resources, and therefore are likely to escalate when challenged, possibly to dangerous levels.
    • another mentor pointed out that toxic forces are responsive neither to reason nor to empathy. Thus, the risk of escalation — be careful.

Coming next: Closure

Anger #29 Responding To Children

Comment: Child discipline is fraught with ‘shoulds,’ and thus a place of major difficulty. Child discipline is more accurately discipline of the parent so as to provide consistency and nurturing.

MacQuarrie Email Program #29 — Responding To Children

Angry#29a-TasksI chose this topic as part of the program because children are a part of the lives of everyone. Children are a source of major joy, and also of significant anger. Children are developing into individuals, and therefore resist the efforts of others to manage them. Thus, responding to children is equivalent to managing the third limb of a triangle — fraught with difficulty.

The task in this email is complex — learning to parent with care and consistency. Be aware that it is easy to become overwhelmed with all the ‘shoulds’ in this field. The bottom line is safety and respect. What are your beliefs as to how children should behave? What are you seeking?

Although most people attempt to parent well, parenting is still an isolated phenomenon within the private family. As children, many of us have been traumatized in families; I certainly had been. As such, most of us received almost no training in emotional or relationship dynamics, other than the emotional field of our own families. Because of this, we are at great risk of recreating such patterns when we themselves have children.

There is a lot I could say about why our culture frequently traumatizes children, but it would take much space. I therefore confine my remarks to skills that are needed in responding to children.

The needs of children are age-dependent; difficulties occur because of inherent age-related tasks. Children have more dreams; parents are more orientated to reality. Younger children are focused on family, learning to model family dynamics; teens are relating to peers, and learning independence. Note the directions children are moving (young children towards parants; teens away) People can only hear you when they are moving towards you; thus younger children listen; teens much less so.

Angry#29b-SECFor me, the simplest way to describe all these needs is in terms of safety, energy, and choice (the primary characteristics of the Triune Brain — Email #04). All children need safety (not rules, but boundaries within which they can explore), extensive nurturing (energy which adds to safety), and age-appropriate choice (risking within the boundaries of safety). Between ages 0-2, they principally need safety and nurturing.

Difficulties usually begin with the ‘terrible twos,’ and the ‘trying threes.’ Here the primary need remains safety — children between two and ten simply do not have enough life experience to make good decisions of safety; however, the additional need is to educate them towards good choice. This is called child discipline; however, it is more accurately ‘parent discipline,’ the need to provide consistency of safety and nurturing. Parents have difficulty usually because they want to control energy (the expressiveness of children), rather than safety and choice.

There are two systems I advocate for the younger age group: 1-2-3 Magic (Tom Phelan) and Inner Discipline (Barbara Colorosa). 1-2-3 Magic emphasizes the energy management (positive energy to encourage appropriate behaviours, and absence of energy to discourage undesirable behaviours (criticism is negative energy, and a form of energy reward — as is too much explaining; remember, children want energy, and negative energy is better than no energy). Inner Discipline emphasizes age-appropriate choice. Both systems emphasize safety; both require discipline on the part of parents — consistency of caring, rather than energetic negative reward.

For the age group of 10-18, the child is gradually allowed to assume responsibility and accountability for both safety and age-appropriate choice, transferring safety issues to the older teen — such that adult-adult relations can develop as the child enters their 20s, perhaps as a form of mentoring on the part of the parent. Sometimes, such consistency is encouraging that of risk-taking, and other times is restrictive due to safety concerns.

Angry#29c-PACThe most useful way I have of thinking about responding to children again arises from Transactional Analysis, the therapy I introduced in Email #13 Who Are My Sailors? (TA is generally very good at explanations). There I suggested each person consistently has five sailors (nurturing parent, NP; critical parent, CP; adult, A; adapted child, AC; and natural child, NC).

  • The Parents operate from beliefs, the Adults from thoughtful evaluation, and the Childs from feelings.
  • ‘Grown-ups’ have all five states; ‘children’ only C states.
  • CP operates from ‘shoulds;’ AC is the sneaky Child.

In general, effective communication is with equivalent sailors (e.g., P-P or C-C), and poor communication when levels are crossed (e.g., P-C, P-A, or A-C). Thus, the most difficult situations occur between CP (‘you should’) and AC (‘I don’t want to!’).

Most parenting conflicts occur between CP and AC, a crossed transaction, in which the parent attempts to control the behavior of the child, independent of issues of safety and choice. Given that we all have Child sailors, younger children are predominantly Childs and teens are often Childs (while learning to have Parent and Adult sailors, eventually Captains — effective Adults).

Such crossed transactions are recipes for difficulty, especially with teens. The essential parenting need is Adult — set clean boundaries that you yourself can manage. The most effective way that I know is to ‘out-child’ the child — the skill of playfulness, together with an Adult (to provide safety). Can you be in a state of wonder? Do not lecture (P-C); do not argue (C-C). In each case, you will lose. Set boundaries (A), and wonder how the teen will respond (C).

For example, the teen wants to borrow the car, but never contributes gas. Set the car keys on the table with the instruction that the keys are available when they are replaced with $20 (to be refunded if the car is returned with a full tank of gas); otherwise the keys remain on the table. What will the teen do in response? Probably argue — do not engage. Possibly sulk or cajole — do not engage. Do not lecture. The discipline is to stay with the parameter of: Keys = $20.

Some other reading material to consider. Tom Phelan’s Surviving Your Adolescents is excellent; if possible, find the first edition — better information from my perspective. Also read Change: Principles of problem formation and problem resolution by Watzlawick et al.; it is the primary source whereby I learned to play.

Coming next: Loose ends