Our inherited dysfunction

20 03 2011

OUR INHERITED DYSFUNCTION

“If we look more deeply into humanity’s ancient religions and spiritual traditions, we will find that underneath the many surface differences there are two core insights that most of them agree on. The words they use to describe those insights differ, yet they all point to a twofold fundamental truth. The first part of this truth is the realization that the “normal” state of mind of most human beings contains a strong element of what we might call dysfunction or even madness. Certain teachings at the heart of Hinduism perhaps come closest to seeing this dysfunction as a form of collective mental illness. They call it maya, the veil of delusion. Ramana Maharshi, one of the greatest Indian sages, bluntly states: “The mind is maya.”

Buddhism uses different terms. According to the Buddha, the human mind in its normal state generates dukkha, which can be translated as suffering, unsatisfactoriness, or just plain misery. He sees it as a characteristic of the human condition. Wherever you go, whatever you do, says the Buddha, you will encounter dukkha, and it will manifest in every situation sooner or later.

According to Christian teachings, the normal collective state of humanity is one of “original sin.” Sin is a word that has been greatly misunderstood and misinterpreted. Literally translated from the ancient Greek in which the New Testament was written, to sin means to miss the mark, as an archer who misses the target, so to sin means to miss the point of human existence. It means to live unskillfully, blindly, and thus to suffer and cause suffering. Again, the term, stripped of its cultural baggage and misinterpretations, points to the dysfunction inherent in the human condition.

The achievements of humanity are impressive and undeniable. We have created sublime works of music, literature, painting, architecture, and sculpture. More recently, science and technology have brought about radical changes in the way we live and have enabled us to do and create things that would have been considered miraculous even two hundred years ago. No doubt: The human mind is highly intelligent. Yet its very intelligence is tainted by madness. Science and technology have magnified the destructive impact that the dysfunction of the human mind has upon the planet, other lifeforms, and upon humans themselves. That is why the history of the twentieth century is where that dysfunction, that collective insanity, can be most clearly recognized. A further factor is that this dysfunction is actually intensifying and accelerating.

The First World War broke out in 1914. Destructive and cruel wars, motivated by fear, greed, and the desire for power, had been common occurrences throughout human history, as had slavery, torture, and widespread violence inf licted for religious and ideological reasons. Humans suffered more at the hands of each other than through natural disasters.

By the year 1914, however, the highly intelligent human mind had invented not only the internal combustion engine, but also bombs, machine guns, submarines, f lame throwers, and poison gas. Intelligence in the service of madness! In static trench warfare in France and Belgium, millions of men perished to gain a few miles of mud. When the war was over in 1918, the survivors look in hor ror and incomprehension upon the devastation left behind: ten million human beings killed and many more maimed or disfigured. Never before had human madness been so destructive in its effect, so clearly visible. Little did they know that this was only the beginning.

By the end of the century, the number of people who died a violent death at the hand of their fellow humans would rise to more than one hundred million. They died not only through wars between nations, but also through mass exterminations and genocide, such as the murder of twenty million “class enemies, spies, and traitors” in the Soviet Union under Stalin or the unspeakable horrors of the Holocaust in Nazi Germany. They also died in countless smaller internal conf licts, such as the Spanish civil war or during the Khmer Rouge regime in Cambodia when a quarter of that country’s population was murdered.

We only need to watch the daily news on television to realize that the madness has not abated, that is continuing into the twentyfirst century.
Another aspect of the collective dysfunction of the human mind is the unprecedented violence that humans are inf licting on other lifeforms and the planet itself – the destruction of oxygenproducing forests and other plant and animal life; illtreatment of animals in factory farms; and poisoning of rivers, oceans, and air. Driven by greed, ignorant of their connectedness to the whole, humans persist in behavior that, if continued unchecked, can only result in their own destruction.

The collective manifestations of the insanity that lies at the heart of the human condition constitute the greater part of human history. It is to a large extent a history of madness. If the history of humanity were the clinical case history of a single human being, the diagnosis would have to be: chronic paranoid delusions, a pathological propensity to commit murder and acts of extreme violence and cruelty against his perceived “enemies” – his own unconsciousness projected outward. Criminally insane, with a few brief lucid intervals.

Fear, greed, and the desire for power are the psychological motivating forces not only behind warfare and violence between nations, tribes, religions, and ideologies, but also the cause of incessant conf lict in personal relationships. They bring about a distortion in your perception of other people and yourself. Through them, you misinter pret every situation, leading to misguided action designed to rid you of fear and satisfy your need for more, a bottomless hole that can never be filled.

It is important to realize, however, that fear, greed, and the desire for power are not the dysfunction that we are speaking of but are themselves created by the dysfunction which is a deepseated collective delusion that lies within the mind of each human being. A number of spiritual teachings tell us to let go of fear and desire. But those spiritual practices are usually unsuccessful. They haven’t gone to the root of the dysfunction. Fear, greed, and desire for power are not the ultimate causal factors. Trying to become a good or better human being sounds like a commendable and highminded thing to do, yet it is an endeavor you cannot ultimately succeed in unless there is a shift in consciousness. This is because it is still part of the same dysfunction, a more subtle and rarefied form of selfenhancement, of desire for more and a strengthening of one’s conceptual identity, one’s selfimage. You do not become good by trying to be good, but by finding the goodness that is already within you, and allowing that goodness to emerge. But it can only emerge if something fundamental changes in your state of consciousness.

The history of Communism, originally inspired by noble ideals, clearly illustrates what happens when people attempt to change external reality – create a new earth – without any prior change in their inner reality, their state of consciousness. They make plans without taking into account the blueprint for dysfunction that every human being carries within: the ego.”

ECKHART TOLLE
A NEW EARTH
pp.10-12

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