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We MUST Choose, Part 2: Conscience and Reality and the Dark Side of Daydreaming and Fantasy


We MUST Choose, Part 2: Conscience and Reality and the Dark Side of Daydreaming and Fantasy

The opposite of sanity is insanity.  The opposite of truth is lying, which includes self-deception, lying, half-truths, rationalizations, denial, scapegoating, transference, projection, i.e. the vast majority of our defense mechanisms. 

It’s clear that truth will not only make us free, it will make us sane, because the more we lie to ourselves and others and avoid reality, then the more mentally unhealthy or less sane we are.

Thus one of the best ways to become healthier and more sane, decent, and loving, is by beginning to nurture our conscience and to focus on developing our character and our reality principle (three very interrelated things).

Because one of the other marks of not very healthy or decent people is that they really don’t have a healthy and functioning conscience—or the conscience they have is very twisted and malignant—meaning, their sense of right and wrong is very twisted and malignant and subjective and not open to any real investigation and or scrutiny (what they say goes, just because they think or feel it, and without any real discussion or deliberation).  And thus they are able to freely warp and spin things and lie to themselves and con themselves into believing at some level that their bad behavior is actually secretly really good or decent or noble.  (This is one of the things about mentally unwell people—they love their secrets and abhor accountability and transparency and honesty.  In order to maintain their self—their sick self and level of mental unhealthy—they need to live in the dark and avoid the light of disclosure, openness, transparency, scrutiny, feedback, and critical thinking.)   What bad people and not very good people and unhealthy people share is that they are just not that dedicated to truth or reality—which is why their conscience is so warped, and which is why they prefer alternate fictional fantasy pseudo-realities to the real world—often elaborate fantasy worlds replete with intricate yet absurd and irrational metaphysics and beliefs.  They prefer to exist in these fantasy worlds because at some level they find the real world too demanding, difficult, stressful, painful, complicated.  The real world terrifies them, stresses them out, makes them anxious, makes them feel too vulnerable, makes them feel out of control, insecure, exposed, inadequate, inferior, insubstantial, without purpose or meaning.  The real world is not meeting their basic needs—for survival, esteem, uniqueness/specialness, love, belonging, safety, security, meaning—and so they are faced with a choice—the choice to grow and become stronger and attuned themselves and their thinking and their conscience to reality and to truth, or escape into denial and fantasy and do some serious damage to their psyche/soul. 

And the vast majority of people opt for the latter—always have, and still are doing so. 

And the sicker and more neurotic and less sane they or we are, the more we will opt for this solution—opt for escaping into a world of fantasy and unreality instead of attuning ourselves to reality—in order to survive and self-preservate. 

“I believe that the root of evil, in everybody perhaps, but certainly in those whom affliction has touched and above all if the affliction is [psychological], is day-dreaming. It is the sole consolation, the unique resource of the afflicted; the only solace to help them bear the fearful burden of time; and a very innocent one, besides being indispensable. So how could it be possible to renounce it? It has only one disadvantage, which is that it is unreal. To renounce it for the love of truth is really to abandon all one’s possessions in a mad excess of love and to follow him who is the personification of Truth. And it is really to bear the cross.

“[I]t is necessary to recognize day-dreaming for what it is. And even while one is sustained by it one must never forget for a moment that in all its forms—those that seem most inoffensive by their childishness, those that seem most respectable by their seriousness and their connection with art or love or friendship—in all its forms without exception, it is falsehood. It excludes love.  And only love is real.” – Simone Weil, from “The Simone Weil Reader,” “Letter to Joe Bousquet,” pg.90

Faced with the choice between changing one’s mind and proving there is no need to do so, almost everyone gets busy on the proof.” – John Kenneth Galbraith, “Economics, Peace and Laughter” (1971), p. 50.

And this proof is often an escape into some alternate fantasy world/universe.  The proof that there’s no need to change one’s mind or to grow and mature psychologically, emotionally, spiritually, intellectually, comes in the form of the false-growth of conspiracy theories and concocting elaborate new agey fantasy worlds to inhabit with one’s mind and to believe in.  And for the sake of these false-realities and in the name of these elaborate fantasy worlds—in the name of helping to build some imaginary fantasy utopia—all sorts of bad and even evil things can be perpetrated and rationalized (rational lies) away.

Why do sane people allow themselves to be duped like this—by their own least healthy thinking, by what’s weakest and worst in themselves?  Why do they actually opt to dupe themselves in this way and cooperate in pulling the wool over their own eyes?

Because of all of the pain, difficulty, suffering, complexity, and stress, of life in the real world—meaning the full intensity of life, the full intensity of truth and reality and the demands that true mental health and growth require and would make on us—and all of the ego-threatening negative and anxious feelings they (which is to say that many of us) are hoping to avoid and evade.

And because what’s best in them—their conscience, their reality principle, their inner truth-detector, their character, their core self, their capacity for reasoning and for looking at things fairly and objectively and impartially—is so weak, so malnourished and underdeveloped, that it doesn’t offer much in the way of protest or defense or objection (dialectical thinking), or its objections and protestations cannot be heard above and distinguished from of all of the internal blather and incessant inner chattiness and discursive thinking.  Their conscience is just a fleeting, unidentifiable voice or very occasional strand in their discursive, unorganized inner monologue.  They may have a very healthy or noble or sane thought here and there, but because there is so much falsity also zipping through and taking up their inner monologue, they no longer really notice it or pay attention to it.  It’s in one inner ear and out the other and quickly followed by something that is less demanding, less truthful, and makes them feel better, happier, or is more familiar, even if it is unhealthy and discursive and unrealistic.   

The Buddha said that most people’s eyes are so caked shut with the dust of denial and self-deception that they will never be able to awaken or grow.  Most people’s thinking—their inner monologue—is so cluttered with falsehoods, unexamined thoughts, escapist thoughts—that there’s no hope for them to ever wake up from that degree of sleepwalking or sleeping-death.

Slowing down and really paying attention to our own thoughts and really listening to what we’re saying to ourselves (the deeper implications, the underlying assumptions in our thoughts, the escapist/avoidant/self-numbing tendencies that are likely rife in it, et cetera) is one way of trying to break the cycle of mental unhealthy.  (Why would anyone want to do that though!?) And consciously beginning to try to see at least two points of view with our own thinking—to begin thinking more dialectically and scientifically and logically—in terms of thesis on the one hand, and antithesis or what would disprove our thinking or prove it to be fallacious, on the other hand—and to begin playing devil’s (or God’s) advocate with our own pet theories and fantasies and start trying to see the other and less ego-flattering and more difficult to emotionally stomach side of things is another way of kick-starting our journey to sanity and mental health.

Peck defined mental health as “an ongoing process of dedication to reality at all costs” (“The Road Less Traveled,” pg. 51), meaning that in order to get healthy psychologically and truly grow we must start choosing truth over our own comfort, waking up over a comfortable life, the difficult rights over easy wrongs, reality over fantasy and daydreaming and other forms of escapism, and that we must doing so ever more consistently and heroically. 

Only truly mentally healthy individuals—or those truly on the path—can or will dare to do this.

Those of us who are not very healthy will spend much of our free time avoiding reality instead of facing.  And the more we do this, the more we make ourselves sick, or if you will, psychologically out of shape and gluttonous—it’s like doing to the mind what a steady diet of fantasy—cheeseburgers, chocolate, potato chips, fast food, French fried, friend foods, Twinkies, and a lot of time on the couch in front of the TV and no exercise—does to the body. 

Again, there’s no neutrality in life.  We must choose our allegiance—to one side or the other—to either growth and mental health and truth and reality, which apparently will set us free; or stagnation and regression and escape and avoidance—i.e. falsehoods, denial, self-deception, discursive thinking, the unexamined life, excessive daydreaming—which will put us more and more to sleep and make us less healthy, less sane, less fit for life, less good, less loving, and eventually may even seal our fate, damning us, making us unredeemable.

We must choose: sanity or insanity, truth or lies, mental health or pathology, growth or comfort, growth or familiarity, what’s best for us v what tastes/feels good right now.

There is no middle road in this; there may be a middle road once we choose one side or the other, but there is no middle road or balanced way beforehand.  There may be, and likely is, a way where we exercise our mind, stretch ourselves, and then gives ourselves some time to recover and lock in those gains, before once again stretching ourselves, growing, taking on more truth and reality, but doing so little by little, as we would if we were working out and slowly adding more weight or resistance to our work outs over the course of weeks, while cutting back on the fatty escapist comfort foods and not watching as many escapist TV shows, et cetera.

We Must Choose


We MUST Choose

This above all: to thine own self be true.” – Shakespeare, “Hamlet

Yes, but what part of thine own self to be true to?  What’s best in oneself?  Or what’s less—sometimes even much much less—than best in one’s self?

For human beings, there is a possibility of making a choice of influences; in other words, of passing from one influence to another.  It is impossible to become free from one influence without becoming subject to another.  All work on oneself consists in choosing the influence to which you wish to subject yourself, and then actually falling under the influence of or submitting wholly to this influence.” G. I. Gurdjieff, quoted in P. D. Ouspensky’s “In Search of the Miraculous,” pg. 25.

There’s no neutrality in life. 

There are only two possible states of being, two ways of orientating ourselves. 

One is complete submission to God or to God’s will or influence, the influence of the Tao, the Dharma, Truth, goodness, virtue, Love.

And the other is incomplete submission—or the refusal to truly submit ourselves—to anything, to any influence, beyond our own will—beyond our own narcissism and our own scattered disorganized impulses, desires, and feelings—a refusal which automatically opens the door to the forces of evil. 

Because at every moment we ultimately belong to either God or the devil, to good or evil, to one influence or the other.  Paraphrasing C. S. Lewis, “There is no neutral ground in the universe: every square inch around us and every split second of our lives is up for grabs, to be claimed by God or the devil, and to be claimed by us for either God or for the devil.” 

And to attempt to avoid this dilemma by trying to stand exactly halfway between the two—halfway between God and the devil, uncommitted to either—to either goodness or utter selfishness—is to risk being torn apart and split forever into two beings, to become a house divided, permanently at war with ourselves, vacillating forever between two influences, forever fighting ourselves, fighting within ourselves, and having that infighting spill out of us into the lives of those around us.  Because, ultimately, even trying to choose not to choose and to not align ourselves with one influence or the other is still to choose, it is still to choose not to submit to anything beyond the self, beyond one’s own will and wants.  

Christ expressed this paradox when he said: “For whosoever will save his life shall lose it; and whosoever will lose his life for my sake shall find it” (Matthew 16:25).  

Yes, we are always free to choose, but ultimately we are free only in this sense: in the sense of choosing which influence, which form of enslavement, we ultimately will submit to: God’s or the self’s, God’s will and influence or ultimately nothing more than our own; what’s best and highest and noblest in us or a free-for-all where we give into and submit to any impulse or desire that occurs to us.  

We must choose: —One form of enslavement or the other. (the previous eight paragraphs were abridged and adapted and elaborated on from M. Scott Peck’s “Glimpses of The Devil,” pg. xvi)

And most people do not so much choose their form of enslavement as they just go along with what happens to them and what feels natural without questioning much, without really thinking much or examining themselves and searching out their own heart and mind and conscience and paying much consistent attention to themselves and what path they’re really on and why.

This is our fundamental choice in life and to make each day and at every moment—who and what to live for and why?  To live on the autopilot of emotions and impulses and desires and wants and pet ego-projects and whatever gets us through the day and anesthetizes us, numbs us, titillates us, distracts us, momentarily makes us drunk*; or to live more mindfully, more deliberately, with more grace and composure and perspective and order?  To live for ourselves and nothing greater or more than the self and our ego and aggrandizement and survival (narcissism); or to live for something more, something that transcends the self—some ideal, principle, path or way (Tao), some force or Spirit—God, Love, Truth? 

Again, there’s no neutrality in life. Every day, in every moment, and with every choice we make—of what to do with ourselves in that moment, with how to spend that moment—we are declaring our allegiance and we are doing something to ourselves . . .

 

“[E]very time you make a choice you are turning the central part of you, the part of you that chooses, into something a little different from what it was before.

“And taking your life as a whole, with all your innumerable choices, all your life long you are slowly turning this central thing either into a heavenly creature or into a hellish creature: either into a creature that is in harmony with God, and with other creatures, and with itself, or else into one that is in a state of war and hatred with God, and with its fellow creatures, and with itself.

“To be the one kind of creature is heaven: That is, it is joy, and peace, and knowledge, and power.

“To be the other means madness, horror, idiocy, rage, impotence, and eternal loneliness.

“Each of us at each moment is progressing to the one state or the other.” – C. S. Lewis, “Mere Christianity,” pg. 87

 ——————————————————————-
 

*There are thousands of wines
that can take over our minds.
Don’t think all highs are the same!
Drink from the jars of saints,
not from other jars.
Be a connoisseur,
taste with caution,
discriminate like a prince.
Any wine will get you high;
choose the purest,
one unadulterated with fear.
Drink a wine that moves your spirit.
– Rumi

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