SPi²-Ritualism: Our spiritual beliefs and practices are essentially enforced ritualism. (Part 2)
Journey Towards Solitude-Purposeless Identity
Part 1 of the series, “SPI²-Ritualism: Our Spiritual Beliefs and Practices are Essentially Enforced Ritualism,” delves into the complex relationship between modern spirituality and ritualistic practices. It explores the shift in spiritual perspectives across generations, the impact of cultural influences like Metamodernism, and the manipulation of spiritual systems throughout history.
For more insights into spirituality and ritualism, see Part 1 here:
All spiritual systems are influenced by human manipulation.
I aim to demonstrate that no spiritual tradition or system remains untouched by manipulation. In our era, every spiritual concept is shaped by human hands, often for control, exemplified by the prevalent ‘fool in school’ narrative in contemporary spiritual identity created by the collective over time.
This susceptibility to manipulation may stem from a lack of awareness of our inherent ‘spirit intelligence.’
“Our characters and faith are shaped by our centers of value, our images of power and our master stories — the contents of our faith” — James Fowler
According to James Fowler, faith is a universal human trait, hardwired into our brains. Our social nature, influenced by mirror neurons, nudges us to unconsciously adopt the good/evil identity dichotomy prevalent in these systems.
Monkey See, Monkey Reflect: The Mirror Neurons Gala.
Understanding the role of mirror neurons in action understanding, imitation, and social cognition is one key to unraveling how these spiritual beliefs take hold.
Brain imaging studies reveal that the observation of actions activates specific brain regions, reflecting the involvement of mirror neurons¹. These neurons help in interpreting actions and intentions, vital for imitation learning and social interactions. They play a role in empathy and theory of mind, underlining their importance in the way we understand and relate to others. This scientific insight enhances our understanding of why humans might subconsciously adopt spiritual beliefs influenced by societal structures.
A significant feature of human mirror neurons, distinct from those in monkeys, is their activation by observing meaningless (intransitive) movements. This characteristic can be exploited by spiritual elites for subtle manipulation. For instance, repetitive rituals or symbolic gestures in a spiritual context, though lacking direct practical purpose, can trigger mirror neuron responses. These actions, while seemingly innocuous, can foster a deeper subconscious connection to the practices, subtly guiding followers towards certain beliefs or behaviors, despite the movements themselves lacking inherent meaning.
Consider the rising trend of wellness festivals which are designed to create social flow states. These states involve being fully present in social interactions, enjoying the environment, addressing deeper insecurities, and engaging in enjoyable activities. Characteristics of flow state² in such settings include immersion in activities, immediate feedback, and a loss of time awareness. This concept ties back to how group activities in spiritual contexts can deeply engage individuals, leveraging our innate social and neurological tendencies.
Re-envisioning SPi¹ (Special-Purposeful) identity and Ritualism.
Our quest for identity is a journey marked by a deep yearning for distinctiveness and purpose, often manifested through ritualized practices.
Take birthdays, for example.
Despite their lack of cosmic significance, we give it “identity” and make it special and purposeful and keep engaging in the “ritual” till our last breath.
This act of ritualization, however, veils a deeper truth: we are entangled in a systematic framework that skews our perception of individuality and purposefulness. We assign identity and meaning to our lives, persisting in these rituals from birth until death, continually seeking to amplify our sense of uniqueness and purpose. Yet, often, we remain oblivious to the reality that this system is intricately designed to create an illusion of specialness and purpose, as long as we adhere to its established structures. Similarly organized human systems have meticulously maintained and propagated similar models throughout various epochs of human existence.
I feel that we are in a pivotal era of human development, there’s a significant shift in how we perceive our identities. We are at a juncture where more people than ever are willing to explore what is beyond the “mind”, and in doing so challenging the notion that our identities are fixed and immutable.
The current shift towards Spiritual But Not Religious (SBNR) identities in the US and globally is a key indicator of our evolving spiritual journey, but we need to acknowledge that all pre-modern & modern spiritual systems are susceptible to influence and manipulation.
In addressing these complexities of spiritual identity, the ancient Indian Rishis provided valuable insights through the Vedas, especially the Upanishads.
They introduced the concept of- shruti-yukti-anubhava,
Shruti -represents learning through study.
Yukti — emphasizes reasoning.
Anubhava- focuses on direct experience.
The Vedantic principles of shruti-yukti-anubhava guide us in understanding how we relate to our SPi¹ (Special-Purposeful) identity and and believe in our Ritualism.
My approach combines this ancient wisdom with insights from various spiritual thinkers, offering a nuanced view of our spiritual identities & the rituals we gravitate too.
Shruti your Ritual.
“All journeys have secret destinations of which the traveler is unaware.” — Martin Buber
As we journey through the diverse world of spiritual practices, it becomes evident that rituals don’t fit neatly into single categories. Instead, they flow and intermingle, evolving and regressing across a spectrum.
This spectrum for me encompasses three primary models: Traditional, Neo-Traditional, and Omni-Traditional.
Each model aligns with specific spiritual frameworks, oscillating between Collectivist, Individualist, and Dialogical systems as outlined by Margulies’.
Traditional rituals, firmly anchored in the ‘Collectivist’ framework, have their foundations in organized religion. These rituals are characterized by their adherence to established doctrines and are often guided by recognized religious or lineage figures or steeped in a long lineages. They embrace a structure that has been passed down through generations, fostering shared beliefs and unity among participants.
Within these rituals, one can find an array of practices from various spiritual traditions:
- Buddhist Traditions: This includes Theravada Vipassana (metta) practice, along with zazen, shikantaza, and koan practices from Zen Buddhism. Tibetan practices like samatha-vipashyana, tonglen, mahamudra, and dzogchen are also prominent.
- Indian/Vedic Practices: In the Indian spiritual context, this could manifest as becoming a Brahmachari within a temple or embracing the life of a Sadhu, Yogi, Sannyasi, or Vairagi. These paths are characterized by the renunciation of worldly life and a deep commitment to spiritual pursuits.
- Abrahamic Religions: The priesthood in religions like Christianity, Islam, and Judaism also falls under this category. These roles involve strict adherence to religious teachings and rituals that have been integral to these faiths for centuries.
The key aspect of traditional rituals is their emphasis on renouncing the worldly life (at least during the practice) in pursuit of spiritual fulfillment, thereby reinforcing the collective identity and unity of the followers.
Neo-Traditional rituals represent a a harmonious fusion of ancient wisdom and modern interpretation. They evolve from traditional rituals but are transformed and adapted to resonate with modern sensibilities. This adaptation often involves incorporating scientific insights or secular approaches to make these practices more accessible and relevant to today’s diverse audiences.
Key elements of Neo-Traditional rituals include:
- Adaptations by Eastern Teachers: Prominent figures like Swami Vivekananda, Paramahansa Yogananda , and Maharishi Mahesh Yogi played a crucial role in introducing and adapting Indian spiritual philosophies and techniques to the Western world. This movement gained significant traction in the late 1800s and early 1900s, particularly resonating with the baby boomer generation in the 1960s. For instance, Maharishi Mahesh Yogi’s technique is a modernized a version of jappa dhyana that uses a bija mantra that has its roots in the Rājayoga lineage. Similarly, Osho’s Neo-Sannyasins movement, which emerged in the early 1980s, is another example of this trend based on neo-Vedanta movement in India. Even today we see that same phenomenon only leveraged by social media & virality; Jagadish Vasudev, popularly known as Sadhguru³, has garnered widespread attention with 10 million YouTube subscribers, 8 million Instagram followers, and descriptions as a “rock star guru”, a “modern-day mystic”, a visionary, and an environmentalist.
- Influences from Western Teachers: Western spiritual teachers have also contributed significantly to this movement. Jon Kabat-Zinn’s Mindfulness-Based Stress Reduction is an adaptation of the Buddhist concept of sati. Rupert Spira’s teachings on the outward path are based on Kashmiri Shaivism, while Joe Dispenza’s meditation practices integrate scientific understanding with Kundalini yoga principles. Eckhart Tolle’s “The Power of Now” draws heavily from Buddhist philosophy.
- Inclusion of Psychedelics in Spiritual Practices: Neo-Traditional rituals also encompass practices that use psychedelic substances for self-inquiry, blending shamanistic elements with modern psychological understanding. This approach reflects a shift towards individualistic spiritual exploration.
What sets Neo-Traditional rituals apart is their dual footing — one firmly planted in specific ancient traditions, and the other adapting and evolving these traditions to align with modern needs and understanding. This unique blend caters to individualistic spiritual frameworks, bridging the gap between age-old wisdom and contemporary lifestyles.
Omni-Traditional rituals represent the convergence and evolution of Traditional and Neo-Traditional models, embracing a more eclectic and personalized approach. These rituals are not confined to a single practice or tradition; instead, they weave together various elements from different spiritual backgrounds to create a unique and inclusive experience.
Key characteristics of Omni-Traditional rituals include:
- Integration of Multiple Practices: Non-Traditional rituals often combine a variety of practices in a single event. For example, a gathering might commence with an opening ceremony featuring Kanna, Cacao, or a micro-dose of Psilocybin, transitioning into a 45-minute Kundalini Yoga and breathwork session. This could be followed by a 30-minute guided visualization and heart-centered meditation, concluding with a 30-minute sound bath and a community integration activity.
- Inclusivity of Diverse Spiritual Systems: These rituals incorporate elements from all three spiritual frameworks — Collectivist, Individualist, and Dialogical. By doing so, they cater to a wide range of spiritual needs and preferences, allowing participants to experience a comprehensive spiritual journey.
- Focus on Individual and Collective Experiences: Neo-Traditional rituals are tailored to resonate with the individual’s spiritual quest while also fostering a sense of community and shared experience. This approach offers a dynamic and adaptable space for spiritual exploration, accommodating the evolving needs of modern seekers.
- Blending Tradition with Innovation: These rituals are not just about mixing different practices; they’re about reimagining spirituality in a way that is relevant and meaningful for contemporary life. They offer a creative and open-ended approach to spiritual practice, encouraging exploration and personal growth.
Omni-Traditional rituals thus stand out for their fluidity, openness, and adaptability, offering a rich tapestry of spiritual experiences that cater to the diverse needs of modern seekers. They represent the cutting edge of spiritual exploration, where tradition meets innovation in a vibrant and evolving landscape.
In the realm of spirituality, Traditional, Neo-Traditional, and Omni-Traditional rituals intertwine like streams in a river, each contributing to a diverse and ever-evolving mosaic of practices. This interplay shapes a dynamic spiritual landscape, inviting exploration and growth across various paths.
Diving Deeper: The 5 T’s of Ritual Exploration.
When you have no motive you are free to observe your conditioning. — Jiddu Krishnamurti
In the pursuit of understanding why we believe in our rituals more profoundly, it becomes essential to dissect them through the lens of what I call the ‘5 T’s of Rituals’ — Tradition, Teacher, Technique, Technology, and Transformation.
This approach not only enriches our comprehension but also connects each aspect to the broader Collectivist, Individualist, and Dialogical spiritual frameworks.
- Tradition — Delve into the origins and evolution of the ritual. Trace its lineage back to its inception to understand its roots and the journey it has undergone.
- Teacher — Identify the pivotal figures or ‘prophets’ who have shaped the practice. Their philosophies and teachings provide crucial insights into the ritual’s essence and purpose.
- Technique — Examine the specific practices, rules, and methodologies that define the ritual. Understanding the technique offers a window into the experience it aims to create.
- Technology — Investigate the scientific research and findings that support the ritual. This includes studies on physiological responses and the state to trait effects induced by the practice.
- Transformation — Consider the ultimate impact of the ritual on the practitioner. What changes does it bring in the mind-body-collective relationship, from a temporary state to a lasting trait? Is there proof to validate this transition?
By analyzing our rituals through these dimensions, we can more clearly see how they align with or diverge from the Collectivist, Individualist, and Dialogical frameworks. This comprehensive understanding paves the way to give us insight on why we believe in the ritual and may lead to more meaningful and informed spiritual journey.
Yukti your Identity.
The self can never be anonymous; it may put on a new robe, assume a different name, but identity is its very substance. This identifying process prevents the awareness of its own nature. — Jiddu Krishnamurti
As you progress from the Shruti phase, the Yukti stage beckons you to delve deeper into understanding your chosen spiritual identity. This introspective journey, ideally pursued in solitude, is pivotal for uncovering how you relate to the concept of “faith” and why you’ve gravitated towards specific rituals.
James W. Fowler’s Stages of Faith Development provides an insightful framework for this exploration. Fowler envisions spiritual development as a parallel to human growth in areas like cognition and social behavior, viewing faith as a unique way to engage with the universe and find personal meaning, rather than as adherence to a specific religious doctrine. His stages of faith development relate to the developmental theories of Piaget, Kohlberg, and Erikson, offering a lens to view faith as a universal human phenomenon. However, it’s important to note that not every individual necessarily achieves all stages of faith. Transitions between these stages are neither automatic nor inevitable.
This stage of Yukti is about scrutinizing the spiritual identity you’ve embraced. For example, discovering a lack of scientific evidence in the Technique of your chosen ritual might suggest an affinity with a mythic-literal faith stage. This stage, often rooted in pre-adolescent development, might prompt you to explore childhood experiences for deeper insights into your spiritual choices. On the other hand, if your journey reveals a pursuit of specific states of consciousness to find life’s purpose, it likely aligns with a Transient State spiritual identity. This indicates an engagement in the Individuative-Reflective Faith stage, where the focus is on reaching the apex of a particular line of intelligence to fulfill your Purpose Identity.
Nobody can teach you about yourself except yourself, so you have to be the guru and the disciple yourself, and learn from yourself. What you learn from another is not true. — Jiddu Krishnamurti
Ultimately, Yukti is not just about identifying your spiritual persona; it’s a transformative & meticulously process that peels back the superficial layers of identity, unveiling and cultivating a resilient strand of spiritual intelligence impervious to external influences. It’s a journey that reshapes your relationship with yourself, offering clarity and a deeper understanding of your true spiritual nature.
Anubhava to Surrender to the Path.
Enlightenment is ego’s ultimate disappointment.”― Chögyam Trungpa
In the phase of Anubhava, surrendering to the journey is crucial, challenging us to release our attachments to the SPi¹ (Special-Purposeful) identity we’ve constructed.
It’s a moment of intellectual realization where we confront the truth: the spiritual rituals we follow, ostensibly in pursuit of uniqueness and meaning, may simply be the mind’s intricate play.
Trungpa cautions us against the mind’s skill in appropriating spiritual systems for its own ends. Our rituals, rather than becoming a genuine part of us, often turn into mere performances, echoing without truly transcending the boundaries of the mind. This leads to a veneer of spirituality, an illusion of adherence without true liberation from the SPi¹ (Special-Purposeful) identities we’ve crafted.
He emphasizes that every element of our spiritual path, from ancient texts to contemporary practices, can unwittingly serve as a means for self-rationalization, fostering a duality that distances us from the essence of authentic spirituality. This ‘act-to-achieve’ mindset creates a separation from our true selves. The real challenge is to pierce through this spiritual materialism & bypassing to encounter the unfiltered reality of our existence.
Trungpa likens the hoarding of spiritual knowledge to curating an antique shop. Amidst this spiritual clutter, the intrinsic worth and beauty of each experience are often obscured. He advocates for a spirituality that deeply values each lesson and experience, avoiding the trap of amassing knowledge as a mere display. This is where Shruti (study) and Yukti (reasoning) become instrumental in navigating the spiritual path.
The emptying of consciousness of all its content is to have total movement in perception and action. — Jiddu Krishnamurti
Enlightenment, as depicted by Trungpa, is not about accumulating spiritual identities or rituals. It’s an intimate journey that goes beyond the mind’s confines. It involves stepping away from the entrenched SPi¹ (Special-Purposeful) identity to genuinely embrace the SPi¹ (Solitude-Purposeless) identity. This path calls for a surrender, an openness to let go of the constructed SPi¹ (Special-Purposeful) identity and plunge into a profound, identity-less spiritual experience.
The evolution into a SPi¹ (Solitude-Purposeless) identity invites us to view spirituality not as a collection of rituals or beliefs, but as a personal odyssey of discovery and metamorphosis. It’s an invitation to a deeper, more authentic engagement with spirituality, transcending beyond the confines of predefined identities and embracing the journey of transformation.
Preserve the ritual, eliminate the Identity with Turiya.
Becoming “awake” involves seeing our confusion more clearly.”― Chogyam Trungpa
Embracing our SPi¹ (Solitude-Purposeless) identity propels us into profound introspection on the intricate dance between mind, body, and the intelligence beyond the mind-brain (commonly referred to as soul or spirit).
We’re compelled to inquire: How are these elements unified, and what governs their harmonious existence?
Knowledge is structured in consciousness.” — Maharishi Mahesh Yogi
At the cradle of civilization, within the ancient Vedic societies of Harappa and Mohenjo-Daro⁴, sages unearthed and laid bare the dynamics between mind, body, and the intelligence beyond the mind-brain. Through the profound wisdom enshrined in the Brihadaranyaka and Mandukya Upanishads, they cast light upon the path to Turiya — a transcendent fourth state of pure consciousness that extends beyond our familiar experiences of waking, dreaming, and deep sleep attained through meditation.
Meditation should not be regarded as a learning process. It should be regarded as an experiencing process. You should not try to learn from meditation but try to feel it. Meditation is an act of nonduality. The technique you are using should not be separate from you; it is you, you are the technique. Meditator and meditation are one. There is no relationship involved. — Chogyam Trungpa
The ancient rishis understood this through their meditative experiences, recognizing a ‘fourth state’ of consciousness or Turiya as foundational. Regular immersion in Turiya alters our perception of waking, dreaming, and deep sleep states, leading to a ‘witnessed’ life experience, even unto death.
However, there’s a prevalent misconception that Turiya requires belief or a special ritual for its experience. Yet, just as the states of wakefulness, dreaming, and deep sleep naturally cycle through our consciousness, Turiya exists as a backdrop from which wakefulness, dreaming, and deep sleep emerge effortlessly. Although the original methods to access Turiya may have been ritualized and adapted into various spiritual systems — Traditional, Neo-Traditional, or Omni-Traditional — the essence of reaching Turiya remains the same: It is Samādhi- the transcendence of the mind without effort.
The belief in and identity attached to the rituals intended to usher us into Turiya can either illuminate the path to our SPi¹ (Solitude-Purposeless) identity or ensnare us within the confines of SPi¹ (Special-Purposeful) identity. The true journey from a SPi¹ (Special-Purposeful) to a SPi¹ (Solitude-Purposeless) identity involves embracing Turiya without attachment to purpose or ritual.
Fig 1 — Evolution of Spiritual Identities Over Time
In Fig 1, the graph illustrates the evolution of our spiritual identities, highlighting the shift from SPI¹ (Special-Purposeful) to SPI¹ (Solitude-Purposeless) identities. This evolution is grounded in the principles of Anubhava, focusing on the direct experience with Pure consciousness, or Turiya, the fourth state, alongside Shruti, the study of the Ritual, and Yukti, the reasoning with their Identity.
The initial dominance of the blue line — our Special-Purpose Identity — reflects our natural inclination to seek a starting point in our spiritual quest, often through established systems or rituals. Over time, as our understanding deepens through (Shruti) study and (Yukti) reflection, this identity begins to diminish, signifying a move away from external influences and towards a more intrinsic understanding.
Concurrently, the green line — our SPI¹ (Solitude-Purposeless) — ascends from dormancy from (Anubhava) direct experience with Pure consciousness, or Turiya, representing an internal awakening to a more authentic self, unbounded by ritual.
The intersection of these two lines is crucial; it represents a pivotal moment of awakening. Here, the mind comes to a profound realization of its true nature — NoMind. This state is characterized by a profound understanding and experience of spirituality that goes beyond the confines of ritualized identity, rooted in the direct experience of being aware of being aware.
From awareness to awareness there is no space, no distance, no time and, therefore, no possibility of a path or practice. Thus, being aware of being aware is a non-practice. — Rupert Spira
This realization marks merely the beginning of a deeper journey. Rupert Spira articulates the first step as “recognize,” prompting us to acknowledge our fundamental nature as awareness, distinct from the transient contents of our experiences. Upon this recognition, we are invited to the next phase: “realign.” This step calls for an alignment with the true essence of our awareness — a state that inherently knows no suffering. According to Spira, it is often said that the most direct path to peace and happiness is to understand oneself as one fundamentally is.
By living in this recognition that we are indeed this pure awareness, we naturally interact with the world from a place of tranquility, joy, and love. This approach fundamentally shifts our engagement with life, moving away from a pursuit to derive these qualities from external sources, instead allowing them to emanate from our very essence.
Fig 2 — Stagnation without Transformation
In contrast, a spiritual journey laden with an accumulation of rituals without genuine transformation of the mind reflects a static existence. This is depicted in Fig 2, where the SPi¹ (Special-Purposeful) identity persists unaltered over time, indicative of a superficial engagement with spirituality and an inability to transcend beyond preconceived identities making us — Ritualistically Behaving, Spiritually Nominal- ‘RBSN’.
śraddhāvīryasmṛtisamādhiprajñāpūrvakaitareṣām — 1.20 Maharishi Patañjali
In Maharishi Patañjali’s Yoga Sutras, particularly Sutra 1.2⁵, there’s insightful guidance for our spiritual path, facilitating a shift from passive acceptance to active engagement with our spirituality.
This sutra underlines the importance of vīrya, which is willpower to act, enlightened by śraddhā — an intellectual and discerning faith. It guides us towards Samādhi, a deep, experiential understanding of Turiya, the state of Pure consciousness. Central to this journey is prajñā, the pursuit of profound wisdom. This process, harmoniously integrating Shruti (study), Yukti (reasoning), and Anubhava (direct experience), embodies the transformation from believing in spirituality to believing with our innate ability of being aware of being aware, as emphasized by Margulies. This reflects a crucial transition in how we relate to our identities and believe in our spiritual systems.
Spiritually Nominal to Spiritually Optimal.
As we close this exploration of SPi²-Ritualism, it’s evident that it’s a deeply personal and an evolving journey. We observe a generational shift in spiritual engagement, from Baby Boomers and Gen X, who embraced Eastern philosophy and secularized it within Western society, to Millennials and Gen Z’s, who are now redefining spirituality in the digital realm. The journey, from SPi¹ (Special-Purposeful) to SPi¹ (Solitude-Purposeless) identities, underlines the transformative power of self-discovery and introspection.
This two-part series invites readers to reflect on and reassess their spiritual practices and self-identities, encouraging a deeper understanding of our spiritual journey. I emphasize the necessity of cultivating Vīrya, a transformative force within us, to break free from the confines of ritualistic practices. This inner strength is crucial for transitioning towards a more liberated and authentic spiritual identity, akin to the process of water becoming steam. Embrace this path & journey towards a spirituality that is dynamic and boundless, transcending the limitations of structured rituals, modern day tends and fixed beliefs, and resonate with your deepest, unbridled spiritual essence.
References:
- https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2900004/#:~:text=Mirror%20neuron%20system%20is%20a,of%20mind%29%20and%20neuropsychiatric%20disorders
- https://en.wikipedia.org/wiki/Flow_(psychology)
- https://www.vice.com/en/article/xgy8bw/climate-yoga-celebrity-sadhguru-india-will-smith-trevor-noah
- https://www.britannica.com/topic/Indus-civilization
- https://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali
