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[post_content] => If you were birthed by Earth, then every pebble and plant is your sibling.
Last week I wrote about animism, the belief that all things possess a spirit. Animistic cultures are incredibly widespread – chances are, if you didn’t grow up in one, you’re descended from one. But these sensibilities have been largely supplanted by science. Science and spirituality are often at odds, and the science-oriented developed world generally disbelieves in spirituality – especially in a form so different from our monotheistic religions. This might not be a problem if a reductive, nonspiritual orientation met all our needs, but I believe we’ve lost something along the way.
Scientists and animists alike can agree that a rock isn’t biologically alive in quite the same way that, say, a bird is. But the scientist wouldn’t be scientific if they assumed that this means we can’t be in relationship with both. A person who believes a rock doesn’t possess a spirit has no understanding of what life would be like if they did.
The animistic perspective transforms a thing we use into someone we relate to. Our surroundings turn from scenery into family members. Just as it’s relatively easy to perceive the personality of a pet and recognize it as a member of the family, an animist would extend such personhood to all aspects of their world.
Could you be open to experiencing the personality of your favorite tree or stream or mountain? Have you ever felt inexplicably drawn to a certain place in your yard, your home, or the park? It’s where you feel naturally most comfortable, maybe also safer, more focused, even more powerful. What is it that your inner compass is tuning in to?
Beyond the ways in which such an orientation might enrich your subjective experience of your surroundings, there are potentially global repercussions to remembering and being reverent of the spirit of the world – even if we don’t fully embrace the animistic view.
Dr. John Reid of the Ngai Tahu Research Centre in New Zealand explains that when we mistreat the world through disregard for the spirit within, it becomes a vicious circle. Lacking a conscious relationship with nature, we take from pristine resources with no restraint, then we dump our waste back into them. This diminishes what the Maori call its mauri (lifeforce), and the reduction in its vitality makes it less supportive to humans. This willfully ignorant behavior and the hardship that results from it diminishes the mana (dignity / power / authority) of the humans involved.1 The weakened mana of the humans causes them to act in increasingly desperate and irreverent ways, and the cycle continues.
It's possible to transform this situation into a virtuous cycle, but it requires coming into right relationship with our planet. This means humbling ourselves and perhaps taking a cue from animistic cultures. If that sounds good to you, I encourage you to take another week to relate to your surroundings differently than usual.
What happens when you ask before taking? What happens when you give thanks to everything you encounter? What happens when you open yourself to the existence of a spiritual world? What happens when you feel into the dynamic between your body and the elements around you? What happens when you bring greater awareness to the act of consuming something? What happens if you do the same when throwing something away? What happens when you listen?
I believe that bringing consciousness to these relationships yields great benefits. Perhaps we stand to make our planet habitable by humans for longer, but for certain we enrich our mana as we re-weave ourselves into the living tapestry of this exceptional, gorgeous planet.
Be well,
Dr. Peter Borten
1. Informative Maori dictionary here: https://maoridictionary.co.nz/
[post_title] => Fixing Our Relationship with the World and Ourselves
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[post_content] => There’s a well-known spiritual quote from philosopher and teacher Jiddhu Krishnamurti. The story goes that he was speaking to a group of students (who saw him as an enlightened master), and he whispered, “Do you want to know my secret?” At this, the room fell silent and everyone leaned forward. Then he continued, “I don’t mind what happens.”
What I like about this idea is that it’s simple; it speaks of a state of transcendence of the ego and unshakable peace. But as an expression of absolute spiritual truth, it also lends itself to spiritual bypassing and illusions about spirituality.
The tricky thing about Krishnamurti’s statement is that he was presumably speaking not from his ego but from an expanded state of consciousness, his higher Self. Thus, while not minding what happens was his outlook from this state, it’s not necessarily the path that got him there.
In Krishnamurti’s case, he went through a series of spontaneous, often painful experiences over many years that caused an opening of his consciousness. That’s not something we can replicate at will. So what can we garner from this “secret”?
It’s a good opening to a discussion on how we relate to absolute spiritual truths while existing in a world of relativity. Even among non-dual spiritual traditions (meaning, all the world is considered to be an expression of one great Being, and separation is an illusion), there is often a distinction made between the Source in an absolute sense (which is formless) and the many forms it takes in the relative world.
In the realm of the relative, which is where the majority of human minds dwell, relativity directs nearly every aspect of our lives. For instance, when we say something is good, we’re usually not coming from the experience that the universe is fundamentally Good, and therefore all of its expressions are imbued with that same essence of goodness. What we mean is that things are good relative to some other way they could be. Thus, we’re directed toward things that we perceive as better than our other options and away from things that seem worse. And absolute spiritual truths – like “the universe is fundamentally good” – are simply lofty concepts to most people. We do get glimpses of them though (as I’ve written about in my articles on “gaps” in the dominant egocentric state), and these often fuel a drive for spiritual awakening.
People who have gone through a certain form of spiritual awakening (what’s sometimes referred to as enlightenment, liberation, or moksha) often describe it as an experience of becoming perpetually conscious of the absolute. This doesn’t make the relative disappear, but the awareness of the undying oneness that unifies all apparent differences enables them to play in relativity without the “high stakes” feeling – and the anxiousness and drama that go with it – that most humans experience. This is why it’s referred to as liberation, which can be a very appealing notion to anyone who wants to be happy.
So, apparently from this state, Krishnamurti said, “I don’t mind what happens” because, in an absolute sense, nothing is ever wrong. Nor is there such a thing as tragedy or victory. To win a race just means one part of the Source crossed the finish line before another part of the same Source (or God beat God, if you prefer that name). Likewise, the death of any given expression of the Source is akin to a red blood cell dying and being recycled into a new blood cell; the Whole has lost nothing in the process.
It's important to recognize that an absolute spiritual truth is different from an uplifting life principle or a good piece of advice. If someone told you their “secret” is “Focus on the good” or “Don’t sweat the small stuff” or “Practice gratitude” or “Don’t take anything personally” you could immediately adopt it and start living it. But to a person who hasn’t realized and directly experienced it, an absolute truth isn’t actionable in the same way. And in relative terms, the absolute may make no sense at all.
Imagine that a dog is biting your leg and you think to yourself, “I’m going to be spiritual about this. What did Krishnamurti say? Oh yeah, I don’t mind what happens. I guess I’d better breathe through this. Whew, that’s a lot of blood. Do I just let him keep gnawing? I don’t mind. I don’t mind. I don’t mind. If I call 9-1-1, does that constitute “minding”?” I doubt many people would take an unrealized spiritual truth to this extent, but as you can imagine, it’s possible to get into some trouble this way.
Next week we’ll try to find the usefulness in statements of absolute truth and we’ll talk about what to do if you do mind what happens. Meanwhile, I always love to hear what readers think of these philosophical explorations.
Be well,
Peter
[post_title] => Can We be Misguided by Spiritual Truths?
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[post_content] => Countless medical studies have shown just how dramatically our beliefs influence our health. People who believe they’re getting a new drug or treatment can experience improvements in mood or profound relief from pain – even when they’re in the placebo group. Our beliefs can alter how toxins affect us. And on the “nocebo” side of the equation (a negative placebo effect) we can even generate signs and symptoms of diseases we don’t have.
In one Japanese study, subjects known to have a strong reaction to poison ivy were told that one of their arms was being rubbed with poison ivy. Yikes! But researchers actually touched them with the leaf of a harmless plant. Every participant broke out in a poison-ivy-like rash.
The subjects were told that their other arm would be rubbed with a harmless plant. Instead, the researchers rubbed real poison ivy on them! But only two out of thirteen people had a reaction to it.
We can make ourselves sick and we can make ourselves well. The key is the incredible power of belief. It’s been thoroughly and indisputably proven, yet few people consciously exploit this magic on a regular basis. I’d like to change that.
As a start, I suggest we practice observing positive belief every time we put something into our bodies.
When you eat, try getting yourself mentally and emotionally enrolled in a positive expectation about how you’ll be affected by it. Admire the food. Tell yourself it’s going to be deeply nourishing. Your body is going to efficiently extract the nutrients and deliver them to all your tissues. It’s totally reasonable to expect that it will support clear thinking, high energy and mental calm, glowing skin, efficient digestion, optimal organ function, strong immunity, etc.
For best results I recommend building your expectations for a minute at the beginning of the meal, remembering this from time to time during the meal, and then happily anticipating the benefits after the meal.
You might even try bringing your attention inward, visualizing the nutrients being absorbed through your intestines and flowing into all of your cells, and telling yourself, “I allow myself to receive the fullest, most complete health benefit from this food” – or whatever words feel natural to you.
What happens when you say to yourself or a dining partner, “I feel really good from this food. My body thrives on good food. I can already tell that this meal is exactly what I needed”?
This should be even easier to do with supplements, herbs, and drugs, since you’re consuming them with a specific healing purpose and outcome in mind. Don’t forget it. Tell yourself as you swallow them (or apply them, if topical) that they’re going to do what they’re intended to do, that they’re perfectly compatible with your body, that the benefits are already starting (whether you can feel it or not).
If you make a practice of priming yourself to expect good things you’re significantly more likely to experience good things, to notice the good things, and to be grateful for them.
Be well,
Peter
[post_title] => Expect Good Things: A Practice for Getting the Most Out of Food, Medicines, and Supplements
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[post_content] => If you were birthed by Earth, then every pebble and plant is your sibling.
Last week I wrote about animism, the belief that all things possess a spirit. Animistic cultures are incredibly widespread – chances are, if you didn’t grow up in one, you’re descended from one. But these sensibilities have been largely supplanted by science. Science and spirituality are often at odds, and the science-oriented developed world generally disbelieves in spirituality – especially in a form so different from our monotheistic religions. This might not be a problem if a reductive, nonspiritual orientation met all our needs, but I believe we’ve lost something along the way.
Scientists and animists alike can agree that a rock isn’t biologically alive in quite the same way that, say, a bird is. But the scientist wouldn’t be scientific if they assumed that this means we can’t be in relationship with both. A person who believes a rock doesn’t possess a spirit has no understanding of what life would be like if they did.
The animistic perspective transforms a thing we use into someone we relate to. Our surroundings turn from scenery into family members. Just as it’s relatively easy to perceive the personality of a pet and recognize it as a member of the family, an animist would extend such personhood to all aspects of their world.
Could you be open to experiencing the personality of your favorite tree or stream or mountain? Have you ever felt inexplicably drawn to a certain place in your yard, your home, or the park? It’s where you feel naturally most comfortable, maybe also safer, more focused, even more powerful. What is it that your inner compass is tuning in to?
Beyond the ways in which such an orientation might enrich your subjective experience of your surroundings, there are potentially global repercussions to remembering and being reverent of the spirit of the world – even if we don’t fully embrace the animistic view.
Dr. John Reid of the Ngai Tahu Research Centre in New Zealand explains that when we mistreat the world through disregard for the spirit within, it becomes a vicious circle. Lacking a conscious relationship with nature, we take from pristine resources with no restraint, then we dump our waste back into them. This diminishes what the Maori call its mauri (lifeforce), and the reduction in its vitality makes it less supportive to humans. This willfully ignorant behavior and the hardship that results from it diminishes the mana (dignity / power / authority) of the humans involved.1 The weakened mana of the humans causes them to act in increasingly desperate and irreverent ways, and the cycle continues.
It's possible to transform this situation into a virtuous cycle, but it requires coming into right relationship with our planet. This means humbling ourselves and perhaps taking a cue from animistic cultures. If that sounds good to you, I encourage you to take another week to relate to your surroundings differently than usual.
What happens when you ask before taking? What happens when you give thanks to everything you encounter? What happens when you open yourself to the existence of a spiritual world? What happens when you feel into the dynamic between your body and the elements around you? What happens when you bring greater awareness to the act of consuming something? What happens if you do the same when throwing something away? What happens when you listen?
I believe that bringing consciousness to these relationships yields great benefits. Perhaps we stand to make our planet habitable by humans for longer, but for certain we enrich our mana as we re-weave ourselves into the living tapestry of this exceptional, gorgeous planet.
Be well,
Dr. Peter Borten
1. Informative Maori dictionary here: https://maoridictionary.co.nz/
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