Tag Archives: intersubjective

Living in A Mature Culture, Part 7

Glitzy and exciting, but  urban sprawl has major disadvantages.
Glitzy and exciting, but urban sprawl has major disadvantages.

Daily life in a mature culture — now that we have looked at the possibility of a Victory City, what would daily life actually be like in such a city? As noted, I am proposing that the high-rise buildings would consist of a large number of village-like settings, where people would actually live much of their day-to-day activity.

A reminder: these postings are simply my thoughts on what it would be like to live permanently in a mature culture; I present them mainly to stimulate your thoughts.

  • Each “village” would consist of three floors within a high-rise complex, each complex perhaps holding approximately 30 “villages.”
    • As such, there would be a communal living floor sandwiched in two floors of private living/sleeping quarters.
      • Much would be modular, both for efficiency and minimal environmental impact.
    • Most food preparation and eating would be within the communal space, or in more central cafeteria-style buildings within the city.
      • There would be an emphasis that such food be both nutritious and of very high quality (not at all like the typical cafeteria of modern life).
    • Each village would consist of about 200 people, likely about 50 families, interacting with each other. There would be about 125 adults (including late teens), and about 75 younger children.
      • There would be extensive day-care facilities for child care (approximately 25 per village, or 625 per high-rise); essentially the village would raise the children, and children would be able to attend every process of village life.
      • school-aged children (approximately 2000 per high-rise) would attend school in the high-rise common area.
      • late teens would attend some kind of college or university, of which there would be 5 – 10 in the city, with the possibility of outreach to other cities.
    • The “adults” would meet several times per week in small groups, perhaps 10 people each, for personal development. Each week, there would also be a variety of local governance groups planning the needs and development of the village community, and a number of meetings with other groups outside the “village,” planning governance on a broader level.
      • The adults would be engaged in work activity 25 hours per week, 5 hours per day, approximately half of which would be virtual meetings or some kind of activity that could be performed without leaving the local village.
        • Children of all ages would be welcome at all activities.
      • Given that the cultural narrative would be that of a permanent state of sustainability, then perhaps most of adult life would be lived out in these environment.
        • We would no longer live the current cultural model of continuous improvement and discovery (such living is not compatible with being the dominant species of a finite planet).

Your thoughts? Would this be too commune-like? Would this be too sterile? Both Rupert Ross (Dancing With A Ghost) and Louis Herman (Future Primal) have a lot to say about this.

Ross, when reflecting on “primitive” native culture, notes (pp. 103-108):

Each generation’s turn at the wheel might include performances better or worse than the last, but they would be essentially the same performance, with the same set and script and plotting. . . .

We post-industrial societies, in contrast, seem to run a cross-country relay race, passing the baton to a generation that will never set foot upon the ground we have covered . . .

There is a temptation to conclude that such a repetitive existence would be boring in the extreme, that it would feel binding and imprisoning.

I suspect . . .  no such sense of limits. . . . they [native peoples] may have perceived their lives as holding a virtually limitless scope for challenge and accomplishment. . . .  their lives did not center on building things, but upon discerning things. Life’s challenge lay in observing and understanding the workings of the dynamic equilibrium of which they were a part, then acting so as to sustain a harmony within it rather than a mastery over it. One aspired to wisdom in accommodating oneself

. . . they sought that wisdom not only to better ensure survival but also as an end in itself, as something in itself exhilarating.

Herman notes (Kindle location 7130):

Our wilderness origins fashioned our creative self-consciousness, which is both expanded and balanced by following the primal dynamic: face-to-face communication within a caring community of individuals, passionate for living and learning in a mutually enhancing resonance with the natural world. This is the truth quest, and it is our primal inheritance. We can ignore it, or we can cultivate it in all our endeavors and bring it into a creative engagement with the reality we find ourselves caught up in: a civilization rushing to self-destruction while displaying tantalizing possibilities of a more beautiful, joyful way of life.

As a therapist of 25 years’ experience, centered largely in my own emotional growth, I know that exhilaration. Personally, although such “village” life as I am describing would have challenges, it could also be immensely satisfying.

To be continued.

Are you spiritual? What is spirituality? (Part 2 of 2)


In the first part of this post, I discussed religion; I suggest here that spirituality refers to something broader than religion, but includes religion. If we think of religion as expressed as one dimension (belief systems), spirituality has three dimensions: that of

  • belief systems,
  • value systems (faith development over time), and
  • transformative experience (mystical experience).

An individual’s religion varies from belief in God to a belief that God is a figment of imagination; his/her spirituality can vary anywhere within this three dimensional structure.

Cultural maturity: a framework for spirituality
Cultural maturity: a framework for spirituality

John Fowler, in Stages of Faith, suggested that human beings undergo a hierarchical staging of faith development, expressed largely as an evolving locus of authority and a value system. A locus of authority identifies to what aspect of life I give authority, outward to the rules of others (the Bible, the Koran, etc.), or inwards to my own searching for wisdom. Values are very different from beliefs; values express what I (or others) consider important (and are often hidden within beliefs).

Fowler suggested that, during their lives, people move from relative rigidity and a focus on external authority (fundamentalism), through conventionality and questioning, to an deep acceptance and compassion, eventually living their own truths with profound authenticity. At these latter stages, people live the rules, not just follow them. It is important to note here that the rules they live are the principles that would generally be considered wise and compassionate, and they often live them fiercely, and passionately. Examples for me include Gandhi, Martin Luther King Jr., Mother Teresa, Pope Francis, and others; on the surface, many of these individuals are religious, but fundamentally I suggest they are deeply spiritual. The process is age-dependent, and only a small number of people proceed through all stages.

I am also reminded here of an adage: “Good judgment comes from experience, but experience comes from bad judgment;” the development of faith often requires much work. Part of this work is the work that occurs in therapy. A number of sources I know have noted that individuals in therapy often become less religious and more spiritual, less focused on beliefs and more focused on value systems.

The third aspect of spirituality is that some individuals have profound experiences that transform their lives. Examples range from the awe of sunrises to those of near-death experiences and other occurrences. I myself have had a number of experiences that have dramatically transformed my life.

For some individuals, the experiences have been so profound that the impact is strongly felt by those around them. The stories of Jesus, Mohamed, and Buddha express this clearly, and are the basic foundation of these religions. I would also suggest that these individuals are at the high end of Fowler’s scale of faith development, having had profound experiences, subsequently radically living their own authenticity.

Thus I consider spirituality as having three inter-related dimensions, all of which can be transformative, and give meaning and purpose to life:

  • belief systems (faith tradition or religion)
  • value systems of authenticity (faith development of values and locus of authority)
  • direct experience (mystery)

Personally, I have been deeply affected by each of these.

Furthermore I suggest that every human being has a spiritual life, some more enriching than others; every human being exists somewhere within these three dimension of beliefs, authenticity, and direct experience.

My questions ultimately to everyone are:

  • What gives meaning to your life?, and
  • Is the universe friendly?