“Western reality has no prerogative or supremacy over other brands. It may be the present operating system for modernity on Earth, but its roots are no more rooted, its arising no more fundamental or absolute. No one species’s or planet’s deposition has primogeniture or is endorsed by the universe. The same claims are made implicitly by the spider and the mouse.”
In Richard Grossinger’s book, Dark Pool of Light, Volume One, he offers the above statement as a generous invitation to consider the broader nature of what we call reality. What seems increasingly important to me is to encourage and facilitate the awareness of just how provisional, and yet, universal are some aspects of our human experience. We live in amazing times. The shape of the world, its cultures and people, seems not nearly so distant anymore. We are at the threshold, perhaps, of realizing a global community.
Therefore, all cultural views and distinctions are being questioned, continually ripped apart by people who were once their very advocates and true believers. For some, this is truly devastating, threatening deeply held beliefs and traditions. We want to belong and we need meaning, even if it comes down to a fatalistic acceptance of meaninglessness or stricter adherence to fundamental religions. For others, a vision of unity brings hope that the human race may one day live cooperatively in peace and harmony between themselves and all that inhabits planet earth. I think we live in mystery, an outcome, or teleology only tempts us to leave the mystery.
The myths we live by might, and do, change. Every prior culture has eventually lost favor with succeeding generations. In the bigger picture of time, our culture in the west, post-modern, Judeo-Christian, like older paradigms, will unfold into something else. The push towards change has its own momentum, bigger than any culture or individual. Even in abundance, the drive to explore and reinvent ourselves remains. Yes, some individuals settle into comfortable beliefs that makes sense to them. But in the bigger picture of time, all cultures and paradigms drop out of favor, unfolding into something else. This doesn’t nullify particular aspects of cultures past and present, but incorporates them to more accurately reflect what was previously hidden.
Myths are not adopted necessarily because we prefer one version of the story over another. Myths that influence us at all, cannot reach us as myth, but as truth. When something resonates strongly with us, its irresistible pull helps us understand ourselves and the world we find ourselves in. Convinced of the certainty of what we believe, either by a historical perspective, teleology, or a charmed feeling of the experience it provides for us, we become storied, immersed as characters, even as our story conflicts with the stories of others. As they do for us, we become characters in a plot sometimes known only to ourselves.
So, does recognition and understanding of how myth works in us change anything? Can we see the implications of the story we find ourselves in and opt out? Yes, I think so, but can we ever be without myth? Is there a hard and objective reality, that when intellectually accepted as truth, replaces myth? What about science?
Science, perhaps more than ever, is an expression of a modern myth that seeks moving beyond and living without myth. It may be true that we are reaching a place we’ve never been before and that our rejection of myth in favor of reality may want something from us. But if so, can we ever leave behind the subjective states restricting us from objective experience? The next unfolding may not be about dispelling the mythological way of apprehending the world, but seeing how myth itself is an unfolding of the universe. Carefully, of course.
“The moment you let go of your habit addiction, you explode in all directions.”
Addiction to habit, yes, bringing us both the blessing of familiarity for survival and social skill, along with the curse of self-destructive beliefs that bring us pain and confusion, both which lock us into a mytheme that eventually outlives its purpose. We see this on both the personal and collective level.
And so, it may be the case, that by placing faith in science and technology, we fail to recognize its curse of personal and environmental destruction because of how blessed we are through the benefits received. Perhaps the force of the myth itself satisfies – promising, and to some extent delivering, both health and wealth, along with a belief that we’re relieved from superstition and the bullying nature of the old guard of patriarchal structures.
I like to imagine that we live at the edge of the universe, unfolding a little more each day, both personally and collectively. The tension between the individual and the collective may be the springboard of revolution. We can look back on thousands of years of wounding through collective agreements, conventions and authority, and hunger for individual expression. But as the fullness of my individuality is experienced, I feel a desire to extend the boundaries of myself outward into the tribe.
When the need to distinguish self from other ceases to tempt us into positioning our relationships in terms of power, alienation and annihilation ceases to have a hold on us. Perhaps then we’ll be able to experience ourselves anew as “beings” in relation at all times, to everyone and everything, and without the fear or threat of losing ourselves to authoritarian figures or “foreigners.”
“Our identity crisis— a crisis of possession —has progressed in the last hundred years into a crisis of meaning and a moral and spiritual crisis as well. We do not know who we are or if in fact we are. We cannot escape the Voudoun “who” has turned us into animated corpses. Every day we fear that we could be supplanted unaware by automatons because we experience how the global capitalist imperative has already turned us into something like automatons: desire machines without souls—workaholic, funaholic slaves.”
It’s not desire that destroys soul, but desire missing its aim of seeking to know others; to distinguish self from other in relationship by risking vulnerability and acknowledging a need for the other. Our attraction to machines, automation and technology bypasses the need for relationship. What we don’t get from each other we can get from automated devices, which increasingly invites us to treat ourselves and others as automatons.