“…we are held fast in the grip of the dead.”

Monotheism as we know it arose out of the wreckage of the Bronze Age collapse, out of the shattered bicameral mind. It first took form in the following Axial Age, but came to fruition in the post-Axial era with Manichaeanism, Rabbinic Judaism, Christianity, etc. Then many centuries later appeared Islam that quickly took over the Middle East.

Islam has been one of the most extreme manifestations of not only monotheism but of Jaynesian consciousness more generally. It’s not only that the bicameral voices went silent but became entirely forbidden, absolutely denied according to doctrine (Islam as Worship of a Missing God; Islamic Voice-Hearing; & Psychology in Religion or as a Religion). Accordingly, voice-hearing is not to be trusted.

Yet there has remained the mystical traditions in all of the monotheistic religions, Islam included. These mystics, as with the prophets, repeatedly ventured back into the territory of heresy. They had the audacity to claim to hear God or the angels or the prophets of old, to know the divine directly. To make such claims typically meant a death sentence. The bicameral voices didn’t die of natural causes but were genocidally wiped out.

The Old Testament describes the official decrees to kill off the last of the voice-hearers,  having gone so far as to have commanded parents to murder their own children. But the bicameral mind exists in all of us and so the voices keep erupting back to the surface, continue to defy church hierarchy. They can’t be denied for they speak with the authority of God or gods, of the divine and otherworldly, an authorization of command that trumps all mere human claims to authority.

These bicameral voices are the voices of the dead, the ancients; of the past, the eternal.

* * *

by Peter Kingsley

It was to show that our ideas of truth, or reality, are just an upside-down illusion. We, among the so-called living, are not in charge of our lives as we think. The real fingers around our necks or on our pulses are not our own. As a matter of fact we are hardly alive at all, here, because the real truth is that we are held fast in the grip of the dead.

This is why [Shihab al-Din Yahya] Suhrawardi’s tradition is, itself, so dangerously alive. It’s able to reach out through and across the centuries, secretly, silently, whenever someone is ready—whoever, wherever, you are. And that aliveness explains the name he gave his Ishraqi tradition: the “eternal leaven”.

Just like leaven or yeast it contains its own living germ, its transformative enzyme, inside. But that also makes it a perpetual source of ferment; of disorder and disturbance, agitation, unpredictable change. And this in turn is exactly why Suhrawardi was killed at the age of thirty-six, put to death by the rigid powers of dogmatism for opening the door to too much life.

Instead of admitting as expected to the Islamic clergy that prophecy was dead, that it had come to an end with Muhammad, when interrogated he gently indicated it was still alive inside him.

But even more threateningly, and offensively, he allowed prophecy to spread unchecked not just forward into the present or future. He also followed it far into the past—openly announcing that his own tradition of the dawn reached back way beyond Muahammad to the earliest Greeks and Persians. That was one of the main reasons for his execution: that he made the mistake of treading in the footsteps of the Ancients.

In fact aside from describing this troublesome leaven or restless ferment as eternal, he had another name for it too. At times he also called it “the leaven of the Pythagoreans”.

And he traced this livingness back not just to the sacred figure of Hermes but very specifically, very explicitly, to somebody else in particular—the philosopher and prophet Empedocles.

Just like some cosmic cycle, the prophetic impulse to find life in death is always going to be met by the deceptive need to turn life into death. Even though his final role as a martyr, not to mention many of the details in his teachings, Suhrawardi was following the traces of one very particular prophetic tradition: the lineage stemming from the great Gnostic known as Seal of the Prophets, Mani. And as is bound to be the case with such sacred traditions, that heretically challenge every cherished collective belief, the most potent threat to the threats it poses is never going to come only from outside.

On the contrary, it’s going to come from the innermost circle—in exactly the same way that it also comes from inside us.

The Commons of World, Experience, and Identity

The commons, sadly, have become less common. Mark Vernon writes that, “in the Middle Ages, fifty per cent or more of the land was commons, accessible to everybody” (Spiritual Commons). The Charter of the Forest formally established the commons within English law and it lasted from 1217 to 1971. That isn’t some ancient tradition but survived far into modernity, well within still living memory. The beginning of the end was the enclosure movement that was first seen not long after the Charter was signed into law, but the mass evictions of peasants from their land wouldn’t happen until many centuries later with sheep herding, coal mining, and industrialization.

It’s hard for us to imagine what was the commons. It wasn’t merely about land and resources, about the customs and laws about rights and responsibilities, about who had access to what and in what ways. The commons was a total social order, a way of being. The physical commons was secondary to the spiritual commons as community, home and sense of place (“First came the temple, then the city.”) — “Landscape is memory, and memory in turn compresses to become the rich black seam that underlies our territory” (Alan Moore, “Coal Country”, from Spirits of Place); “…haunted places are the only ones people can live in” (Michel de Certeau, The Practice of Everyday Life). The commons also was a living force, at a time when Christianity permeated every aspect of life and when the felt experience of Paganism continued in local traditions and stories, often incorporated into Church rituals and holy days. Within the commons, there was a shared world where everyone was accountable to everyone else. Even a chicken or a wagon could be brought to court, according to the English common law of doedands (Self, Other, & World).

The parish was an expression of the commons, embodying local community and identity that was reinforced by the annual beating of the bounds, a practice that goes back to ancient Rome, a faint memory of what once was likely akin to the Aboriginal songlines in invoking a spiritual reality. It was within the parish that life revolved and the community was maintained, such as determining disputes and taking care of the sick, crippled, elderly, widowed, and orphaned. We can’t genuinely care about what we feel disconnected from. Community is fellowship, kinship and neighborliness, is intimate relationship and familiarity. This relates to why Germanic ‘freedom’ meant to be part of a free people and etymologically was related to ‘friendship’, as opposed to Latin ‘liberty’ that merely indicated one wasn’t enslaved while surrounded by those who were (Liberty, Freedom, and Fairness).

“It is the non-material aspects of life,” Vernon suggests, “that, more often than not, are crucial for finding meaning and purpose, particularly when life involves suffering.” He states that a crucial element is to re-imagine, and that makes me think of he living imagination or what some call the imaginal as described by William Blake, Henry Cobin, James Hillman, Patrick Harpur, and many others. And to re-imagine would mean to re-experience in new light. He goes onto speak of the ancient Greek view of time. John Demos, in Circles and Lines, explains how cyclical time remained central to American experience late into the colonial era and, as the United States wasn’t fully urbanized until the 20th century, surely persisted in rural eras for much longer. Cyclical time was about a sense of recurrence and return, central to the astrological worldview that gave us the word ‘revolution’, that is to revolve. The American Revolutionaries were hoping for a return and the sense of the commons was still strong among them, even as it was disappearing quickly.

Instead of time as abundance, the modern world feels like time is always running out and closing in on us. We have no sense of openness to the world, as we’ve become insulated within egoic consciousness and hyper-individualism. As with beating the bounds of the parish, cyclical time contains the world into a familiar landscape of the larger world of weather patterns and seasons, of the sun, moon and stars — the North Wind is a force and a being, shaping the world around us; the river that floods the valley is the bringer of life. The world was vitally and viscerally alive in a way few moderns have ever experienced. Our urban yards and our rural farms are ecological deserts. City lights and smog hide the heavens from our view. Let us share a longer excerpt from Vernon’s insightful piece:

“Spiritual commons are often manifest in and through the loveliness of the material world, so that matters as well. It’s another area, alongside education, where spiritual commons has practical implications. That was spotted early by John Ruskin.

“Consider his 1884 lecture, The Storm-Cloud of the Nineteenth Century, in which he noted that “one of the last pure sunsets I ever saw” was in 1876, almost a decade previously. The colours back then were “prismatic”, he said, the sun going into “gold and vermillion”. “The brightest pigments we have would look dim beside the truth,” he continued. He had attempted to reflect that glorious manifestation of the spiritual commons in paint.

“He also knew that his experience of its beauty was lost because the atmosphere was becoming polluted. As a keen observer of nature, he noted how dust and smoke muddied and thinned the sky’s brilliance. In short, it would be crucial to clean up the environment if the vivid, natural displays were to return. Of course. But the subtler point Ruskin draws our attention to is the one about motivation: he wanted the vivid, natural displays because he had an awareness of, and desire for, spiritual commons.”

That is reminiscent of an event from 1994. There was a major earthquake on the West Coast and Los Angeles had a blackout. The emergency services were swamped with calls, not from people needing help for injuries but out of panic for the strange lights they were seeing in the sky. It scared people, as if the lights were more threatening than the earthquake itself — actual signs from the heavens. Eventually, the authorities were able to figure out what was going on. Thousands of urbanites were seeing the full starry sky for the first time in their entire lives. That situation has worsened since then, as mass urbanization is pushed to further extremes and, even though smog has lessened, light pollution has not (Urban Weirdness). We are literally disconnected from the immensity of the world around us, forever enclosed within our own human constructions. Even our own humanity has lost is wildness (see Paul Shepard’s The Others: How Animals Made Us Human).

We can speak of the world as living, but to most of us that is an abstract thought or a scientific statement. Sure, the world is full of other species and ecosystems. That doesn’t capture the living reality itself, though, the sense of vibrant and pulsing energy, the sounds and voices of other beings (Radical Human Mind: From Animism to Bicameralism and Beyond) — this is what the neuroanatomist Jill Bolte-Taylor, in her “Stroke of Insight”, described as the “life-force power of the universe” (See Scott Preston’s Immanence of the Transcendent & The Premises of Our Existence), maybe related to what Carl Jung referred to as the “objective psyche”. One time while tripping on magic mushrooms, I saw-felt the world glistening, the fields shimmered in the wind and moonlight and everything breathed a single breath in unison.

That animistic worldview once was common, as was the use of psychedelics, prior to their being outlawed and increasingly replaced by addictive substances, from nicotine to caffeine (The World that Inhabits Our Mind). And so the addictive mind has built up psychic scar tissue, the thick walls of the mind that safely and comfortably contain us (“Yes, tea banished the fairies.” & Diets and Systems). Instead of beating the bounds of a parish, we beat the bounds of our private egoic territory, our thoughts going round in round like creatures caught in a tidal pool that is drying up in the harsh sunlight — when will the tide come back in?

* * *

Here is some additional historical info. The feudal laws were to some extent carried over into North America. In early America, legally owning land didn’t necessarily mean much. Land was only effectively owned to the degree you used it and that originally was determined by fencing. So, having a paper that says you own thousands of acres didn’t necessarily mean anything, if it wasn’t being maintained for some purpose.

It was every citizen’s right to use any land (for fishing, hunting, gathering, camping, etc) as long as it wasn’t fenced in — that was at a time when fencing was expensive and required constant repair. This law remained in place until after the Civil War. It turned out to be inconvenient to the whites who wanted to remain masters, as blacks could simply go anywhere and live off of the land. That was unacceptable and so blacks need to be put back in their place. That was the end of that law.

But there were other similar laws about land usage. Squatting rights go back far into history. Even to this day, if someone shows no evidence of using and maintaining a building, someone who squats there for a period of time can claim legal ownership of it. Some of my ancestors were squatters. My great grandfather was born in a house his family was squatting in. Another law still in place has to do with general land usage. If someone uses your land to graze their horses or as a walking path, some laws will allow legal claims to be made on continuing that use of land, unless the owner explicitly sent legal paperwork in advance declaring his ownership.

There was a dark side to this. Canada also inherited this legal tradition from feudalism. In one case, a family owned land that they enjoyed but didn’t explicitly use. It was simply beautiful woods. A company was able to dredge up an old law that allowed them to assert their right to use the land that the family wasn’t using. Their claim was based on minerals that were on the property. They won the case and tore up the woods for mining, despite having no ownership of the land. Those old feudal laws worked well in feudalism but not always so well in capitalism.

I’ll end on a positive note. There was a law that was particularly common in Southern states. It basically stated that an individual’s right to land was irrevocable. Once you legally owned land, no one could ever forcefully take it away from you. Even if you went into debt or didn’t pay your taxes, the land would be yours. The logic was that land meant survival. You could be utterly impoverished and yet access to land meant access to food, water, firewood, building materials, etc. The right to basic survival, sustenance, and subsistence could not be taken away from anyone (well, other than Native Americans, African-Americans, Mexican-Americans, etc; okay, not an entirely positive note to end on).

American Spirituality

The United States is a religious society. But I don’t know to what degree it is a spiritual society. I’m not even quite sure what spirituality can mean here. There is an Anglo-American history of spirituality: Transcendentalism, Spiritualism, Mesmerism, Theosophy, etc. The Shakers are an interesting example, specifically of community. They originated from the Quakers, as they were the Shaking Quakers. They were really into communal dancing with the noise they made being heard miles away. They were also really into Spiritualism with their members going into trance states, channeling spirits, doing spirit paintings, etc. The Shakers, by the way, advocated abstinence. That might explain some of their behavior. They needed some kind of outlet. Avoiding sex meant they had to adopt children to maintain their society, which they did over a century. That is what happened to my great grandfather. He was one of the last generation of Shaker children. I would have loved to known about his experience, but apparently he never talked about it.

There were a lot of similar things going on during the revival movements of the Great Awakenings. All kinds of odd behaviors were common, from shaking to talking in tongues. The people believed God or the Holy Spirit came down and essentially possessed them. It’s hard to imagine this happening today in this country. There are still some churches that have such practices, including such things snake handling, though it doesn’t seem to be at the same level as seen in these once massive revivals. Interestingly, the Piraha also do snake handling when possessed, not that they think of it as possession. A possessed Piraha becomes entirely identified with the spirit, such that not even other Piraha would recognize him as anything else. The Piraha, by the way, have no shamanic tradition as such and so no shamans. Possession isn’t part of any formal tradition or rituals and just happens. Because of that, the Piraha might be a good framework for understanding some of the spiritual eruptions in American society.

Then there is the whole phenomenon of UFO sightings and abductee experiences, Mothman and Men in Black. That has developed into numerous UFO and alien cults (some good books have been written on that). Carl Jung considered UFOs to be an expression of a religious impulse, something new seeking to emerge within our society (see a letter he wrote to Gilbert A. Harrison and his book Flying Saucers: A Modern Myth of Things Seen in the Skies). Like Jung, others have seen a spiritual/mythological component to this. The biggest name being the astrologer and computer scientist Jacques Vallee who noted the similarity between alien abduction accounts, fairy abduction stories, and shamanic initiations. John Keel wrote about similar things. In a scientific age, it is in a scientific guise that spirituality often gets expressed. This is the unexpected form that the next major religion is likely to take. In the way that the Axial Age religions took ahistorical myths and rewrote them as history, our society will take non-scientific myths and retell them as science. On a personal level, that will be how spirituality will be experienced by many — if not necessarily the rise of UFO cults, then something like it.

I wonder what it would look like in the U.S. if we had a fourth (fifth?) Great Awakening with the large revivals or else along these lines, although not necessarily in Christian dressing. Admittedly, it’s harder to imagine it. But secularism doesn’t alter the underlying yearning for spirituality, for something transcendant or other, something ecstatic and transformative. The hunger is there, obviously. It just gets subverted in our capitalist society. The closest we come is presidential elections when people become a bit mentally unbalanced… still, not the same thing, at least not these days. But according to early American records, elections were more like ecstatic Carnival with truly wild behavior going on. Elections with their group-minded partisanship — combined with cult of personality — can make people lose their individual sense of self into something greater (see Winter Season and Holiday Spirit). That maybe the main purpose of elections in our society, not so much for democracy (as U.S. politics fails on that account) but as a state religion. I sometimes wonder if our entire society isn’t possessed in some sense. That might be a better explanation than anything else. That maybe the difficulty the respectable classes have in coming to terms with President Donald Trump, as he is less of a politician than a religious figure. Heck, maybe he is a lizard person too, as part of an advanced guard of an alien invasion.

* * *

Inventing the People:
The Rise of Popular Sovereignty in England and America
by Edmund S. Morgan
pp. 202-203

There were other parallels in contemporary English country life, in the fairs, “wakes,” and local festivals that punctuated the seasons, where sexual restraints were loosened and class barriers briefly broken in a “rough and ready social equality.” 82 But these were simply milder versions of what may be the most instructive parallel to an eighteenth-century election, namely the carnival— not the travelling amusement park familiar in America, but the festivities that preceded Lent in Catholic countries. The pre-Lenten carnival still survives in many places and still occupies an important place in community life, but it has assumed quite different functions from the earlier festivals. 83 It is the older carnivals, before the nineteenth century, that will bear comparison with eighteenth-century elections.

The carnival of the medieval or early modern period elicited from a community far more outrageous behavior and detailed ritual than did the elections that concern us. 84 But the carnival’s embellishments emphasize rather than obscure the fact that make-believe was the carnival’s basic characteristic and that carnival make-believe, like election make-believe, involved role reversal by the participants.

pp. 205-207

Where social tensions ran too high the carnival might become the occasion for putting a real scare into the cats and wolves of the community. There was always a cutting edge to the reversal of roles and to the seemingly frivolous competition. And when a society was ripe for revolt, the carnival activated it, as Le Roy Ladurie has shown in his account of the carnival at Romans in 1580. But normally a community went its way with the structure of power reinforced by its survival of the carnival’s make-believe challenge.

To put this idea in another way, one might say that the carnival provided society with a means of renewing consent to government, of annually legitimizing (in a loose sense of the word) the existing structure of power. Those who enacted the reversal of roles, by terminating the act accepted the validity of the order that they had ritually defied. By not carrying the make-believe forward into rebellion, they demonstrated their consent. By defying the social order only ritually they endorsed it. […]

The underlying similitude of an eighteenth-century election to a carnival is by now apparent. The two resembled each other not only in obvious outward manifestations— in the reversal of roles, in the make-believe quality of the contests, in the extravagance of the partisanship of artificial causes, in the outrageous behavior and language, in the drunkenness, the mob violence, even in the loosening of sexual restraints— not only in all these external attributes but also in an identity of social function. An election too was a safety valve, an interlude when the humble could feel a power otherwise denied them, a power that was only half illusory. And it was also a legitimizing ritual, a rite by which the populace renewed their consent to an oligarchical power structure.

Hence the insistence that the candidate himself or someone of the same rank solicit the votes of the humble. The election would not fully serve its purpose unless the truly great became for a time humble. Nor would it serve its purpose if the humble did not for a time put on a show of greatness, not giving their votes automatically to those who would ordinarily command their deference. Hence too the involvement of the whole populace in one way or another, if not in the voting or soliciting of votes, then in the tumults and riots, in the drinking and feasting, in the music and morris dancing.

It would be too much to say that the election was a substitute for a carnival. It will not do to push the analogy too far. The carnival was embedded deeply in folk culture, and its functions were probably more magical and religious than, overtly at least, political. An election, on had no the other hand, was almost exclusively a political affair, magical overtones; it was not connected with any religious calendar. 90 Nor did it always exhibit the wild excesses of a carnival; and when it did, it was surely not because the local oligarchy felt that this would renew their authority. They would generally have preferred to preserve “the peace of the country” by avoiding the contests that engaged them so hotly and cost them so much when they occurred. Moreover, the reversal of roles did not go anywhere near as far as in a carnival. In an election, along with the fraternization and condescension, there could be a great deal of direct pressure brought by the mighty on those who stood below them, with no pretense of reversing roles.

The resemblance to a carnival nevertheless remains striking. Is it wholly coincidence that there were no carnivals in Protestant England and her colonies where these carnival-like elections took place, and that in countries where carnivals did prevail elections were moribund or nonexistent? Is it too much to say that the important part of an eighteenth-century election contest in England and in the southern colonies and states was the contest itself, not the outcome of it? Is it too much to say that the temporary engagement of the population in a ritual, half-serious, half-comic battle was a mode of consent to government that filled a deeper popular need than the selection of one candidate over another by a process that in many ways denied voters the free choice ostensibly offered to them? Is it too much to say that the choice the voters made was not so much a choice of candidates as it was a choice to participate in the charade and act out the fiction of their own power, renewing their submission by accepting the ritual homage of those who sought their votes?

The Transparent Self to Come?

Scott Preston’s newest piece, The Seer, is worth reading. He makes an argument for what is needed next for humanity, what one might think of as getting off the Wheel of Karma. But I can’t help considering about the messy human details, in this moment of societal change and crisis. The great thinkers like Jean Gebser talk of integral consciousness in one way while most people experience the situation in entirely different terms. That is why I’m glad Preston brought in what is far less respectable (and far more popular) like Carlos Castaneda and the Seth Material.

As anyone should know, we aren’t discussing mere philosophy here for it touches upon human experience and social reality. I sense much of what is potentially involved, even as it is hard to put one’s finger on it. The challenge we are confronted with is far more disconcerting than we typically are able and willing to acknowledge, assuming we can even begin to comprehend what we are facing and what is emerging. How we get to the integral is the difficult part. Preston explains well the issue of making the ego/emissary transparent — as the Seth Material put it, “true transparency is not the ability to see through, but to move through”. That is a good way of putting it.

I appreciate his explanation of Satan (the egoic-demiurge) as the ape of God, what Iain McGilchrist calls usurpation. This reminds me of the mimicry of the Trickster archetype and its relation to the co-optation of the reactionary mind (see Corey Robin). A different kind of example of this is that of the folkloric Men in Black, as described by John Keel. It makes me wonder about what such things represent in human reality. This was on my mind because of another discussion I was having in a different post, Normal, from rauldukeblog’s The Violent Ink. The topic had to do with present mass hysteria and, as I’m wont to do, I threw out my own idiosyncratic context. Climate change came up and so I was trying to explain what makes this moment of crisis different than the past.

There is the scientific quality to it. Modern science created climate change through technological innovation and industrialization. And now science warns us about it. But it usually isn’t like a war, famine, or plague that hits a population in an undeniable way — not for most of us, not yet. That is the complexifying change in the scientific worldview we now inhabit and it is why the anxiety is so amorphous, in away profoundly different than before. To come to terms with climate change, something within human nature itself would have to shift. If we are to survive it while maintaining civilization, we will likely have to be as dramatically transformed as were bicameral humans during the collapse of the Bronze Age Civilizations. We won’t come through this unscathed and unchanged.

In speaking of the scientific or pseudo-scientific, there is the phenomenon of UFOs and contact experience. I pointed out that there has been a shift in official military policy toward reporting of UFO sightings, which gets one wondering about motives and also gets one thinking about why now. UFOs and aliens express that free-floating sense of vague anxiety about the unknown, specifically in a modern framework. It’s almost irrelevant what UFOs really are or aren’t. And no doubt, as in the past, various governments will attempt to use UFO reports to manipulate populations, to obfuscate what they wish to keep hidden, or whatever else. The relevant point here is what UFOs symbolize in the human psyche and why they gain so much attention during periods of wide scale uncertainty and stress. The UFO cults that have appeared over the past few generations are maybe akin to the cults like Jesus worship that arose in the Axial Age. Besides Jung, it might be helpful to bring in Jacques Vallee’s even more fascinating view. A new mythos is forming.

I’m not sure what it all adds up to. And my crystal ball is no less cloudy than anyone else’s. It just feels different in that we aren’t only facing crisis and catastrophe. It feels like a far more pivotal point, a fork in the path. During what is called the General Crisis, there was much change going on and it did help bring to an end what remained of feudalism. But the General Crisis didn’t fundamentally change society and culture, much less cut deeper into the human psyche. I’d argue that it simply brought us further down the same path we’d been on for two millennia since the Axial Age. I keep wondering if now the Axial Age is coming to its final conclusion, that there isn’t much further we can go down this path.

By the way, I think my introduction to Jacques Vallee came through my further reading after having discovered John Keel’s The Mothman Prophecies, the book that came out long before the movie. That is where the basic notion comes from that I was working with here. During times of crisis and foreboding, often preceding actual mass death, there is a build up of strangeness that spills out from our normal sense of reality. We can, of course, talk about this in more rational or rather respectable terms without any of the muck of UFO research.

Keith Payne, in The Broken Ladder, notes that people come to hold bizarre beliefs and generally act irrationally when under conditions of high inequality, that is to say when inflicted with unrelenting stress. But it goes beyond that. There is more going on than mere beliefs. People’s sense of reality becomes distorted and they begin experiencing what they otherwise would not. This was the basis of Julian Jaynes’ hypothesis of the bicameral mind where voice-hearing was supposedly elicited through stress. And this is supported by modern evidence, such as the cases recorded by John Geiger in the Third Man Factor.

An additional layer could be brought to this with Jacques Valle’s work in showing how anecdotes of alien contact follow the same pattern as the stories of fairy abductions and the anthropological accounts of shamanic initiation. These are religious experiences. At other times, they were more likely interpreted as visitations by spiritual beings or as transportation into higher realms. Similarly, spinning and flying disks in the sky were interpreted as supernatural manifestations in the pre-scientific age. But maybe it’s all the same phenomenon, whether the source is elsewhere or from within the human psyche.

The interesting part is that these experiences, sometimes sightings involving crowds of people (including many incidents with military personnel and pilots), often correspond with intensified societal conflict. UFO sightings and contact experiences appear to increase at specific periods of stress. Unsurprisingly, people turn to the strange in strange times. And there is something about this strangeness, the pervasiveness of it and the power it holds. To say we are living in a reactionary time when nearly everything and everyone has become reactionary, that is to understate it to an extreme degree. The Trickster quality of the reactionary mind, one might argue, is its most defining feature.

One might call it the return of the repressed. Or it could be thought of as the eruption (irruption?) of the bicameral mind. Whatever it is, it challenges and threatens the world we think we know. Talk of Russian meddling and US political failure is tiddlywinks in comparison. But the fact that we take such tiddlywinks so seriously does add to the sense of crisis. Everything is real to the degree we believe it to be real, in that the effects of it become manifest in our experience and behavior, in the collective choices that we make and accumulate over time.

We manifest our beliefs. And even the strangest of beliefs can become normalized and, as such, become self-fulfilling prophecies. Social realities aren’t only constructed. They are imagined into being. Such imagination is human reality for we are incapable of experiencing it as anything other than reality. We laugh at the strange beliefs of others at our own peril. But what is being responded to can remain hidden or outside of the mainstream frame of consciousness. Think of the way that non-human animals act in unusual ways before an earthquake hits. If all we see is what the animals are doing and lack any greater knowledge, we won’t appreciate that it means we should prepare for the earthquake to come.

Humans too act strangely before coming catastrophes. It doesn’t require anyone to consciously know of and rationally understand what is coming. Most of how humans respond is instinctual or intuitive. I’d only suggest to pay less attention to the somewhat arbitrary focus of anxiety and, instead, to take the anxiety itself as a phenomenon to be taken seriously. Something real is going on. And it portends something on its way.

Here is my point. We see things through a glass darkly. Things are a bit on the opaque side. Transparency of self is more of an aspiration at this point, at least for those of us not yet enlightened beings. All the voices remain loud within us and in the world around us. In many thinkers seeking a new humanity, there is the prioritizing of the visual over the auditory. There is a historical background to this. The bicameral mind was ruled by voices. To be seek freedom from this, to get off the grinding and rumbling Wheel of Karma requires a different relationship to our senses. There is a reason the Enlightenment was so powerfully obsessed with tools that altered and extended our perception with a major focus on the visual, from lenses to the printed word. Oral society was finally losing its power over us or that is what some wanted to believe.

The strangeness of it all is that pre-consciousness maintains its pull over modern consciousness simultaneously as we idealize the next stage of humanity, integral trans-consciousness. Instead of escaping the authoritative power of the bicameral voice, we find ourselves in a world of mass media and social media where voices have proliferated. We are now drowning in voices and so we fantasize about the cool silence of the visionary, that other side of our human nature — as Preston described it:

One of the things we find in don Juan’s teachings is “the nagual” and “the tonal” relation and this is significant because it is clearly the same as McGilchrist’s “Master” and “Emissary” relationship of the two modes of attention of the divided brain. In don Juan’s teachings, these correspond to the what is called the “first” and “the second attentions”. If you have read neuroscientist Jill Bolte-Taylor’s My Stroke of Insight or followed her TED talk about that experience, you will see that she, too, is describing the different modes of attention of the “nagual” and the “tonal” (or the “Master” and the “Emissary”) in her own experience, and that when she, too, shifted into the “nagual” mode, also saw what Castaneda saw — energy as it flows in the universe, and she also called that “the Life Force Power of the Universe”

About getting off the Wheel, rauldukeblog wrote that, “Karma is a Sanskrit word meaning action so the concept is that any act(tion) creates connective tissue which locks one into reaction and counter and so on in an endless loop.” That brings us back to the notion of not only seeing through the egoic self but more importantly to move through the egoic self. If archaic authorization came from voices according to Jaynes, and if self-authorization of the internalized voice of egoic consciousness hasn’t fundamentally changed this equation, then what would offer us an entirely different way of being and acting in the world?

The last time we had a major transformation of the human mind, back during the ending of the Bronze Age, it required the near total collapse of every civilization. Structures of the mind aren’t easily disentangled from entrenched patterns of social identity as long as the structures of civilization remain in place. All these millennia later, we are still struggling to deal with the aftermath of the Axial Age. What are the chances that the next stage of humanity is going to be easier or happen more quickly?

The Haunting of Voices

“If I met a skin-changer who demanded my shoes, I’d give him my shoes.” This is what a Navajo guy once told me. I didn’t inquire about why a skin-changer would want his shoes, but it was a nice detail of mundane realism. This conversation happened when I was living in Arizona and working at the Grand Canyon. Some might see this anecdote as the over-worked imagination of the superstitious. That probably is how I took it at the time. But I wouldn’t now be so dismissive.

While there, my job was to do housekeeping in the El Tovar. It’s an old hotel located directly on the South Rim of the canyon. It has the feeling of a building that has been around a while. It’s age was hard for me to ignore in its lacking an elevator, something I became familiar with in carrying stacks of sheets up the stairs of multiple floors. I worked there a few times late at night and there was an eerie atmosphere to the place. You could viscerally sense the history, all the people who had stayed there and passed through.

There were stories of suicides and homicides, of lonely lost souls still looking for their lovers or simply going through their habitual routine in the afterlife. The place was famous for it having been one of the locations where the Harvey Girls worked, young women looking for wealthy husbands. There was a tunnel that was once used by the Harvey girls to go between the hotel and the women’s dorm. This hidden and now enclosed tunnel added to the spookiness.

Many Navajo worked at the Grand Canyon, including at the El Tovar. And sometimes we would chat. I asked about the ghosts that supposedly haunted the place. But they were reluctant to talk about it. I later learned that they thought it disrespectful or unwise to speak of the dead. I also learned that some had done traditional ceremonies in the hotel in order to put the dead to rest and help them pass over to the other side. Speaking of the dead would be like calling them back to the world of the living.

I doubt this worldview is merely metaphorical in the superficial sense. Though it might be metaphorical in the Jaynesian sense. Julian Jaynes hypothesized that ancient people continued to hear the voices of the dead, that the memory would live on as auditory experience. He called this the bicameral mind. And in bicameral societies, voice-hearing supposedly was key to social order. This changed because of various reasons and then voice-hearing became a threat to the next social order that replaced the old one.

The Navajo’s fearful respect of ghosts could be thought of as a bicameral carryover. Maybe they better understand the power voice-hearing can have. Ask any schizophrenic about this and they’d agree. Most of us, however, have developed thick boundaries of the egoic mind. We so effectively repress the many voices under the authority of the egoic sole rulership that we no longer are bothered by their sway, at least not consciously.

Still, we may be more influenced than we realize. We still go through the effort of costly rituals of burying the dead where they are kept separate from the living, not to mention appeasing them with flowers and flags. Research shows that the number of people who have heard disembodied voices in their lifetime is surprisingly high. The difference for us is that we don’t openly talk about it and try our best to quickly forget it again. Even as we don’t have ceremonies in the way seen in Navajo tradition, we have other methods for dispelling the spirits that otherwise would haunt us.

The Right-Wing New Age

Describing a Salon article by Mitch Horowitz, there is a post over at Matt Cardin’s blog. He offers a summary:

“But the article’s overall topic is much broader, as indicated in the provided editorial teaser: “If you think New Age alternative spirituality is solely the domain of lefty hippies, you don’t know your history.” In just under two thousand words Horowitz discusses such things as the influence of Manly P. Hall on Ronald Reagan, Madame Blavatsky’s promulgation of the idea of “America as the catalyst for a revolution in human potential,” Donald Trump’s association with Norman Vincent Peale, FDR’s decision to put the eye-and-pyramid of the Great Seal of the United States on the dollar bill, Hillary Clinton’s visioneering meetings Jean Houston (who once told Bill Clinton that he was an “undeveloped shaman,” at which point he got up and walked out), and more. Horowitz’s basic point is that none of this represents a conspiracy, notwithstanding the claims of the paranoid conspiracy theorizing crowd”

It doesn’t surprise me. And I can’t say that I worry about the media having “characterized Bannon as the Disraeli of the dark side following his rise to power in the Trump administration.” That said, there might be a connection between Bannon’s attraction to both mysticism and fascism, which could cause one to wonder what kind of New Age he might envision. But the general connection between alternative spirituality and the political right isn’t particularly concerning. As Horowitz explains, that is simply a part of the social fabric of American society and far from being limited to right-wingers.

My conservative parents raised my brothers and I in several liberal New Agey churches, from Christian Science to Unity. It was my paternal grandmother, coming out of a Southern Baptist upbringing, who after she moved to California introduced my parents to New Age spirituality. It helped transition my dad from his earlier doubting agnosticism to his present family values Christianity. Interestingly, my parents now attend a liberal mainstream church, even as they remain strongly conservative. Both of my parents are into positive thinking, my dad being a fan of Norman Vincent Peale.

Religion plays a major role on my dad’s side of the family. My paternal grandfather was a minister who was more spiritual than religious, odd as that might sound. Along with reading my grandmother’s copy of A Course In Miracles, I enjoyed looking at some books my dad had inherited from my grandfather. Among those books, I was introduced to world religions and the likes of the two Krishnamurtis (Jiddu and U.G.).

I could point out that there is a common history to Evangelicalism, New Thought Christianity, and Prosperity Gospel. There are a number of books that cover this and other related history. Theosophy took hold in the US during the late 1800s Populist Era. There was a lot of odd mystical and spiritual thinking that arose in the 1800s, such as the popularity of spiritualism.

There have been many diverse expressions of religion across American history. My paternal great grandfather was an orphan in one of the last surviving Shaker villages, having left when he reached adulthood. Also, there was the Quakers, Deists, Unitarians, Universalists, Anabaptists, Pietists, Camisards, Huguenots, Moravians, Brethren, Hutterites, Mennonites, Amish, Amanas, etc. Spiritualism and related practices became popular across religions. The Shakers went through a spiritualism phase, during which much interesting artwork was produced.

Multiple strains of dissenter religion influenced American society, in particular some of the radical thinking during the English Civil War when the first American colonies were taking hold. Roger Williams was a rather interesting religious radical in the early American colonies.

Here are some books that might be of interest, including one from the author of the article:

Occult America by Mitch Horowitz, Religion, Magic, and Science in Early Modern Europe and America by Allison P. Coudert, New Age and Neopagan Religions in America by Sarah Pike, A Republic of Mind and Spirit by Catherine L. Albanese, The New Metaphysicals by Courtney Bender, Ghosts of Futures Past by McGarry Molly, Plato’s Ghost by Cathy Gutierrez, The Occult in Nineteenth-Century America by Cathy Gutierrez, Each Mind a Kingdom by Beryl Satter, The History of New Thought by John S. Haller & Robert C. Fuller, Religious Revolutionaries by Robert C. Fuller, Spiritual, but not Religious by Robert C. Fuller, Restless Souls by Leigh Eric Schmidt, Spirits of Protestantism by Pamela E. Klassen, Secularism in Antebellum America by John Lardas Modern, The American Encounter with Buddhism, 1844-1912 by Thomas A. Tweed, America’s Communal Utopias by Donald E. Pitzer, and The Kingdom of Matthias by Paul E. Johnson & Sean Wilentz.

On a slightly different note, I would highly recommend The Churching of America by Roger Finke and Rodney Stark. The authors show how, until the 19th century, Americans didn’t have high rates of religiosity such as church attendance. The increasing focus on spirituality was simultaneous with greater concern with mainstream religion.

Another thing that could be added were the Transcendentalists. They had interest in Eastern religious and philosophical thought. Translations of Eastern texts such as the Bhagavad Gita were available in the early 19th century. Henry David Thoreau brought the Bhagavad Gita with him to Walden. See: American Transcendentalism and Asian Religions by Arthur Versluis and The Gita within Walden by Paul Friedrich.

Later in that century, the Theosophical Society translated a large number of Eastern texts. Theosophists came to have much influence during the Populist Era of the 1890s and into the following century. I recall a march on Washington, DC during the 1890s was led by someone influenced by Theosophical thought.

That was a major turning point for American spirituality, fueled by populist revolt and questioning of religious authority. There was a hunger for both new politics and new religion. This was the same historical moment when such things as New Thought Unity Church was organized, specifically 1889. Jackson Lears, in Rebirth of a Nation, describes this era (pp. 237-238):

“Yet the vitalist impulse itself had larger than utilitarian implications. Its significance, like its origin, was religious. It lay at the heart of a broad revolt against positivism, a rejection of a barren universe governed by inexorable laws, where everything was measurable and nothing mysterious. The real problem for many vitalists (and certainly for James) was the specter of a life (and death) without meaning. It is possible to see all the talk about “life” as a way of whistling past the graveyard of traditional Christianity. But the vitalist ferment was also a genuine attempt to explore new meanings for human existence amid the wreckage of collapsing dualities: body and soul, matter and spirit, this world and the next.

“Educated Protestants, dissatisfied with desiccated theology, cast about for vital conceptions of cosmic meaning. Many explored medieval Catholic mysticism as an alternative to the banalities of the typical Sunday sermon, the sort of platitudes uttered by Henry Ward Beecher and other ministers who reduced the Protestant ethic to a mere prescription for worldly success. Buddhism and other Asian religions—discovered, imagined, and synthesized—also began to play a role in focusing popular longings. Vedanta, popularized at the Chicago World’s Fair and after by Swami Vivekenanda, and theosophy, preached by Madame Blavatsky and Annie Besant, were both synthetic expressions of spiritual ferment. Paul Carus founded the magazine Open Court to carry forward the work of the World’s Parliament of Religions, begun at the Chicago Fair, to create a common ground of ecumenical discussion, which might lead to a new synthesis—a “Religion of the Future” that might appeal to believer and skeptic alike.

“The results were mixed. Contributors to Open Court asked questions like “What is Life?” and then stumbled about in a soupy haze of abstractions. “The truth is, there are, as there must be, original factors in the world…and life (or chemical activity and appetency) is like gravity, one of them,” William Salter announced in 1901. “If we wish to account for them, we have to go back to the maker of all things (if there is a Maker) not to any of the things that are made.” One thing was certain: “The only salvation for society as for the individual, is from within—it is more life.” The reverence for “life” could overcome death itself. “Who knows but that that greater death which sooner or later overtakes us all…starts energies into play deeper than we had known before—that it is the death of the body, and freedom, new birth, to the soul?’

“The desire for regeneration led to death’s door and beyond. Yearnings for empirical proof of an afterlife and for communication with departed loved ones accelerated the appeal of spiritualism. Here was another example of fascination with invisible force, impossible to see but unmistakable (to believers) in its consequences—tables rising from the floor, sepulchral voices, mysterious music. Even William James was intrigued. While he remained skeptical of sweaty séances in darkened rooms, he joined the American Society for Psychical Research, providing legitimacy to the quest for connection with “discarnate spirits.” His interest in spiritualism reflected his openness to all manner of evidence, no matter how bizarre or apparently inexplicable—his radical empiricism, as he called it.”

By the way, Horowitz’s article reminded me of a passage in What’s the Matter with Kansas? by Thomas Frank. In a brief but insightful observation, Frank explains why right-wingers would find appealing what otherwise seems the New Age babble of hippies (Kindle Locations 1998-2013):

“Today bitter self-made men—and their doppelgängers, the bitter but not quite as well-to-do men—are all over the place. They have their own cable news network and their own TV personalities. They can turn to nearly any station on the AM dial to hear their views confirmed. They have their own e-mail bulletin boards, on which you can find hundreds of thousands of them plen-T-plaining about this outrage and that, from the national to the local. And although they like to fancy themselves rugged individualists (better yet, the last of the rugged individualists), what they really are is a personality type that our society generates so predictably and in such great numbers that they almost constitute a viable market segment all on their own.

“One more thing about the backlash personality type: every single one of the bitter self-made men of my youth was a believer in the power of positive thinking. If you just had a sunny disposish and kept everlastingly at it, they thought, you were bound to succeed. The contradiction between their professed positiveness and their actual negativity about nearly everything never seemed to occur to them. On the contrary; they would oscillate from the one to the other as though the two naturally complemented each other, giving me advice on keeping a positive mental outlook even while raging against the environmentalist bumper stickers on other people’s cars or scoffing at Kansas City’s latest plan for improving its schools. The world’s failure to live up to the impossible promises of the positive-thinking credo did not convince these men of the credo’s impracticality, but rather that the world was in a sad state of decline, that it had forsaken the true and correct path.2 It was as though the fair-play lessons of Jack Armstrong, Frank Merriwell, and the other heroes of their prewar boyhood had congealed quite naturally into the world bitterness of their present-day heroes, Charles Bronson, Dirty Harry, Gordon Liddy, and the tax rebel Howard Jarvis.”

(Note 2. “In The Positive Thinkers, Donald Meyer comments extensively on positive thinking’s understanding of the business civilization and extreme laissez-faire economics as the way of nature. (See in particular chap. 8.) As for its politics, Meyer points out that Norman Vincent Peale, the movement’s greatest celebrity preacher, dabbled in right-wing Republicanism, and a famous positive-thinking Congregationalist church in California embraced the John Birch Society. It is possible that the universal embrace of positive thinking by the bitter self-made men of my youth was a geographic coincidence, since Kansas City is home to one of the great powers of the positive-thinking world, the Unity Church. But I am inclined to think not. Positive thinking is today a nearly universal aspect of liberal Protestantism, traces of it appearing in the speeches of Ronald Reagan and the self-help entertainment of Oprah Winfrey.” [Kindle Locations 4350-4357])

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Some of the earliest blog posts I ever wrote was a 4 part series. In those earlier writings, I covered all of this in great detail and included much of my personal experience. They came from my old blog, originally posted on the now defunct Gaia website. I apologize for their needing to be cleaned up a bit, as the transferal of posts was done quickly, but they are readable as is.

New Age: Part 1
New Age: Part 2
New Age: Part 3
New Age: Part 4

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Additional thoughts (5/14/17):

My mother’s all-time favorite preacher is Robert Schuller. He is well known for his having built the Crystal Cathedral, the embodiment of the crass materialism of self-indulgence and cult of personality. Although humbly born and raised in Iowa, he became a mega-church preacher in California and thereby amassed immense wealth.

It’s interesting to learn about how California is the origins of the mega-church movement, along with the modern religious right that took over the GOP. California is also the birthplace of Nixon (infamous Orange County), as Southern California is filled with Southerners. Nixon promoted the Southern strategy and Reagan, a California transplant and professional corporate spokesperson, gave it a voice and a face. I should note that the Southern presence was so influential even in early Californian history that the state was almost split in two during the Civil War.

It was in California that my grandmother, raised Southern Baptist, converted to New Age religion. There is not much distance between the New Right and the New Age. Robert Schuller’s prosperity gospel and ‘old time’ family values easily bridges that distance. It’s why my conservative parents could simultaneously listen to the kindly patriarchal Schuller on television, attend a uber-liberal New Thought church (Unity), and vote for Reagan with his culture war religiosity and Hollywood smile — all part and parcel of the same worldview given its fullest form during the Cold War through the expression of Capitalist Christianity.

I recently learned that a regular guest on Schuller’s televized ministry was Laura Schlessinger, one of the major stars of late 20th century right-wing radio. I remember listening to her when I was still living in South Carolina. It was around the mid 1990s, considering her show was nationally syndicated in 1994 (the year I graduated high school). As the female version of Limbaugh, she was a typical egotist who thought her every ignorant opinion was God-inspired truth. She was a no-nonsense Cold War culture warrior, one of these privileged upper middle class white people who can talk tough because they’ve never dealt with a real problem in their entire life.

One time a caller complained about personal problems and Schlessinger’s advice was that the young woman should either take care of her problems or kill herself. I was shocked that any radio host would be that irresponsible, but that was common for right-wing talk radio. There is a heartlessness to this attitude. I can guarantee you that if this person had killed herself, a sociopathic social Darwinian like Schlessinger would have been happy that there was one less ‘loser’ in the world.

Now consider this mean-spirited asshole was a close personal friend of Robert Schuller, having said of her that she is “A positive voice for positive values without equal in our time.” Despite Schuller’s kind and friendly demeanor, there was a dark cancerous rot at the heart of his prosperity gospel. In the end, prosperity gospel was simply yet more rhetoric upholding the plutocracy and defending inequality. It was a worship of Mammon, in place of God.

This kind of prosperity gospel didn’t die with Schuller. It is still going strong. The mega-church movement has become more popular than ever and, with big money, it is a major political player with impressive clout. Some of Trump’s most outspoken and influential supporters were prosperity gospel preachers, such as Paula White and Joel Osteen (along with many others). This is nothing new. Going back decades, some truly hateful and demented religious leaders have openly supported and socialized with Republican politicians and even presidents. Some of these religious right leaders said things far worse than Trump and associates have dared to say and there was no backlash. Republicans have been courting rabidly reactionary radicalism for a long time.

This is not old time religion, in the traditional European sense. But America has always had weird strains of religiosity and spirituality, a hybrid spawn of Protestant Reformation and Counter-Enlightenment. The descendants of this match made in hell were suckled at the teat of American materialism with its dark history of oppression and inequality. Then driven mad through the delusional fear-mongering of generations of propaganda, from Cold War to War on Terror.

If one were feeling particularly cynical, it could be argued that Trump represents the final endpoint and highest expression of American Christianity. But that would be too dismissive toward the religious diversity that has always existed in North America, even if the ugliest expressions of religiosity too often have dominated. It should not be forgotten that the United States also has a history of radical left-wing religiosity as well. The hard-hitting Christian attitude eloquently put forth by the likes of Martin Luther King jr is alive and well, no matter how much corporate media hacks and corporatist politicians ignore it.

There is another point that should be made clear. The religious right mentality isn’t limited to the religious right, for the simple reason that the religious right itself in America is the product of post-Enlightenment liberalism. The American right in general has long been in love with the rhetoric of liberalism with its focus, however superficial, on liberty and freedom in terms of not just of religion but also of states rights, free markets, hyper-individuality, meritocracy, private ownership, gun rights, civil libertarianism, and on and on. So, in direct connection to this, it’s unsurprising to realize the extent to which liberals, specifically of the liberal class, have embraced right-wing ideology as great defenders of capitalist realism that supposedly liberates and empowers even as it harms and scapegoats so many.

Having been raised in the extreme liberalism of New Thought Christianity, this understanding developed in my direct personal experience. What Barbara Ehrenreich describes in her book Bright-sided is what I absorbed form childhood. And it really does fuck with your head. Ehrenreich criticizes a type of cruel optimism popular in America that is superficial and too often used to rationalize egregiously immoral or otherwise dysfunctional behavior. In my experience, positive thinking just made me feel worse, as if my depression was a sign of personal failure.

The expectation of positive thinking can be a heavy burden to carry. This is much worse when dealing with serious issues involving conditions of poverty and inequality, oppression and injustice, pain and suffering, desperation and struggle. According to prosperity gospel, all problems are to be blamed on individuals. It’s the punishment of having a wrong relationship with God, a carryover from the bleak predestination of Calvinism that involves a God who favors an elect of individuals and damns everyone else. But in prosperity gospel, God’s elect are made clear as his favors are seen in this world through material gifts and blessings, i.e., wealth.

I went into some detail about this in a previous post:

The inspiration for her writing about positive thinking was her experience with cancer. She saw the darkside of positive thinking within the cancer community.

This brings to mind my own grandmother who died of cancer. It’s because of her that I was raised in New Thought Christianity where positive thinking is very popular. She was diagnosed with cancer. She embraced the whole alternative medicine field and she had great faith in positive thinking. My dad says she was utterly crushed when doing all the right things didn’t make her cancer go away. She died of cancer. She was a woman who had a great sense of faith, and apparently I inherited my spiritual interests from her. I’ve seen all aspects of positive thinking and so I have a personal sense of what Ehrenreich is talking about.

But what is different is that positive thinking has become mainstream like never before. It’s not just alternative types. Positive thinking has become merged with the early American ideals of meritocracy, and together they create something greater than either alone.

In one video I saw of Ehrenreich, she made an interesting connection. She was talking about the meritocracy ideal, but I don’t think she was using that term. She was just talking about the ideal of positivie thinking in general within American culture. She connected this with Ayn Rand’s libertarians. If I remember correctly, she was making the argument that Rand was a one of the factors in popularizing positive thinking. She mentioned the book The Secret and how it’s representative of our whole culture. She blames the economic troubles we’re having now with the business culture of positive thinking, and it makes a lot of sense to me.

Also see two other videos:

Barbara Ehrenreich: “Bright Sided: How Positive Thinking Undermines America”

‘Smile or Die” How Positive Thinking Fooled America and the World

Piraha and Bicameralism

For the past few months, I’ve been reading about color perception, cognition, and terminology. I finally got around to finishing a post on it. The topic is a lot more complex and confusing than what one might expect. The specific inspiration was the color blue, a word that apparently doesn’t signify a universal human experience. There is no condition of blueness objectively existing in the external world. It’s easy to forget that a distinction always exists between perception and reality or rather between one perception of reality and another.

How do you prove something is real when it feels real in your experience? For example, how would you attempt to prove your consciousness, interior experience, and individuality? What does it mean for your sense of self to be real? You can’t even verify your experience of blue matches that of anyone else, much less show that blueness is a salient hue for all people. All you have is the experience itself. Your experience can motivate, influence, and shape what and how you communicate or try to communicate, but you can’t communicate the experience itself. This inability is a stumbling block of all human interactions. The gap between cultures can be even more vast.

This is why language is so important to us. Language doesn’t only serve the purpose of communication but more importantly the purpose of creating a shared worldview. This is the deeply ingrained human impulse to bond with others, no matter how imperfect this is achieved in practice. When we have a shared language, we can forget about the philosophical dilemmas of experience and to what degree it is shared. We’d rather not have to constantly worry about such perplexing and disturbing issues.

These contemplations were stirred up by one book in particular, Daniel L. Everett’s Don’t Sleep, There Are Snakes. In my post on color, I brought up some of his observations about the Piraha (read pp. 136-141 from that book and have your mind blown). Their experience is far beyond what most people experience in the modern West. They rely on immediacy of experience. If they don’t experience or someone they know doesn’t experience something, it has little relevance to their lives and no truth value in their minds. Yet what they consider to be immediate experience can seem bizarre for us outsiders.

Piraha spirituality isn’t otherworldly. Spirits exist, just as humans exist. In fact, there is no certain distinction. When someone is possessed by a spirit, they are that spirit and the Piraha treat them as such. The person who is possessed is simply not there. The spirit is real because they experience the spirit with their physical senses. Sometimes in coming into contact with a spirit, a Piraha individual will lose their old identity and gain a new one, the change being permanent and another name to go along with it. The previous person is no longer there and I suppose never comes back. They aren’t pretending to change personalities. That is their direct experience of reality. Talk about the power of language. A spirit gives someone a new name and they become a different person. The name has power, represents an entire way of being, a personality unto itself. The person becomes what they are named. This is why the Piraha don’t automatically assume someone is the same person the next time they meet them, for they live in a fluid world where change is to be expected.

A modern Westerner sees the Piraha individual. To their mind, it’s the same person. They can see he or she is physically the same person. But another Piraha tribal member doesn’t see the same person. For example, when possessed, the person is apparently not conscious of the experience and won’t remember it later. During possession, they will be in an entirely dissociated state of mind, literally being someone else with different behaviors and a different voice. The Piraha audience watching the possession also won’t remember anything other than a spirit having visited. It isn’t a possession to them. The spirit literally was there. That is their perceived reality, what they know in their direct experience.

What the Piraha consider crazy and absurd is the Western faith in a monotheistic tradition not based on direct experience. If you never met Jesus, they can’t comprehend why you’d believe in him. The very notion of ‘faith’ makes absolutely no sense to them, as it seems like an act of believing what you know not to be real in your own experience. They are sincere Doubting Thomases. Jesus isn’t real, until he physically walks into their village to be seen with their own eyes, touched with their own hands, and heard with their own ears. To them, spirituality is as real as the physical world around them and is proven by the same means, through direct experience or else the direct experience of someone who is personally trusted to speak honestly.

Calling the Piraha experience of spirits a mass hallucination is to miss the point. To the degree that is true, we are all mass hallucinating all the time. It’s just one culture’s mass hallucinations differ from that of another. We modern Westerners, however, so desperately want to believe there can only be one objective reality to rule them all. The problem is we humans aren’t objective beings. Our perceived reality is unavoidably subjective. We can’t see our own cultural biases because they are the only reality we know.

In reading Everett’s description of the Piraha, I couldn’t help thinking about Julian Jaynes’ theory of the bicameral mind. Jaynes wasn’t primarily focused on hunter-gatherers such as the Piraha. Even so, one could see the Piraha culture as having elements of bicameralism, whether or not they ever were fully bicameral. They don’t hallucinate hearing voices from spirits. They literally hear them. How such voices are spoken is apparently not the issue. What matters is that they are spoken and heard. And those spirit voices will sometimes tell the Piraha important information that will influence, if not determine, their behaviors and actions. These spirit visitations are obviously treated seriously and play a central role in the functioning of their society.

What is strangest of all is that the Piraha are not fundamentally different than you or I. They point to one of the near infinite possibilities that exist within our shared human nature. If a baby from Western society was raised by the Piraha, we have no reason to assume that he or she wouldn’t grow up to be like any other Piraha. It was only a few centuries ago when it also was common for Europeans to have regular contact with spirits. The distance between the modern mind and what came before is shorter than it first appears, for what came before still exists within us, as what we will become is a seed already planted.*

I don’t want this point to be missed. What is being discussed here isn’t ultimately about colors or spirits. This is a way of holding up a mirror to ourselves. What we see reflected back isn’t what we expected, isn’t how we appeared in our own imaginings. What if we aren’t what we thought we were? What if we turn out to be a much more amazing kind of creature, one that holds a multitude within?

(*Actually, that isn’t stated quite correctly. It isn’t what came before. The Piraha are still here, as are many other societies far different from the modern West. It’s not just that we carry the past within us. That is as true for the Piraha, considering they too carry a past within them, most of it being a past of human evolution shared with the rest of humanty. Modern individuality has only existed in a blip of time, a few hundred years in the hundreds of thousands of years of hominid existence. The supposed bicameral mind lasted for thousands of years longer than the entire post-bicameral age. What are the chances that our present experience of individuality will last as long? Highly unlikely.)

* * *

Don’t Sleep, There Are Snakes:
Life and Language in the Amazonian Jungle
by Daniel L Everett
pp. 138-139

Pirahãs occasionally talked about me, when I emerged from the river in the evenings after my bath. I heard them ask one another, “Is this the same one who entered the river or is it kapioxiai?”

When I heard them discuss what was the same and what was different about me after I emerged from the river, I was reminded of Heraclitus, who was concerned about the nature of identities through time. Heraclitus posed the question of whether one could step twice into the same river. The water that we stepped into the first time is no longer there. The banks have been altered by the flow so that they are not exactly the same. So apparently we step into a different river. But that is not a satisfying conclusion. Surely it is the same river. So what does it mean to say that something or someone is the same this instant as they were a minute ago? What does it mean to say that I am the same person I was when I was a toddler? None of my cells are the same. Few if any of my thoughts are. To the Pirahãs, people are not the same in each phase of their lives. When you get a new name from a spirit, something anyone can do anytime they see a spirit, you are not exactly the same person as you were before.

Once when I arrived in Posto Novo, I went up to Kóhoibiíihíai and asked him to work with me, as he always did. No answer. So I asked again, “Ko Kóhoi, kapiigakagakaísogoxoihí?” (Hey Kóhoi, do you want to mark paper with me?) Still no answer. So I asked him why he wasn’t talking to me. He responded, “Were you talking to me? My name is Tiáapahai. There is no Kóhoi here. Once I was called Kóhoi, but he is gone now and Tiáapahai is here.”

So, unsurprisingly, they wondered if I had become a different person. But in my case their concern was greater. Because if, in spite of evidence to the contrary, I turned out not to be a xíbiisi, I might really be a different entity altogether and, therefore, a threat to them. I assured them that I was still Dan. I was not kapioxiai.

On many rainless nights, a high falsetto voice can be heard from the jungle near a Pirahã village. This falsetto sounds spiritlike to me. Indeed, it is taken by all the Pirahãs in the village to be a kaoáíbógí, or fast mouth. The voice gives the villagers suggestions and advice, as on how to spend the next day, or on possible night dangers (jaguars, other spirits, attacks by other Indians). This kaoáíbógí also likes sex, and he frequently talks about his desire to copulate with village women, with considerable detail provided.

One night I wanted to see the kaoáíbógí myself. I walked through the brush about a hundred feet to the source of that night’s voice. The man talking in the falsetto was Xagábi, a Pirahã from the village of Pequial and someone known to be very interested in spirits. “Mind if I record you?” I asked, not knowing how he might react, but having a good idea that he would not mind.

“Sure, go ahead,” he answered immediately in his normal voice. I recorded about ten minutes of his kaoáíbógí speech and then returned to my house.

The next day, I went to Xagábi’s place and asked, “Say, Xagábi, why were you talking like a kaoáíbógí last night?”

He acted surprised. “Was there a kaoáíbógí last night? I didn’t hear one. But, then, I wasn’t here.”

pp. 140-141

After some delay, which I could not help but ascribe to the spirits’ sense of theatrical timing, Peter and I simultaneously heard a falsetto voice and saw a man dressed as a woman emerge from the jungle. It was Xisaóoxoi dressed as a recently deceased Pirahã woman. He was using a falsetto to indicate that it was the woman talking. He had a cloth on his head to represent the long hair of a woman, hanging back like a Pirahã woman’s long tresses. “She” was wearing a dress.

Xisaóoxoi’s character talked about how cold and dark it was under the ground where she was buried. She talked about what it felt like to die and about how there were other spirits under the ground. The spirit Xisaóoxoi was “channeling” spoke in a rhythm different from normal Pirahã speech, dividing syllables into groups of two (binary feet) instead of the groups of three (ternary feet) used in everyday talking. I was just thinking how interesting this would be in my eventual analysis of rhythm in Pirahã, when the “woman” rose and left.

Within a few minutes Peter and I heard Xisaóoxoi again, but this time speaking in a low, gruff voice. Those in the “audience” started laughing. A well-known comical spirit was about to appear. Suddenly, out of the jungle, Xisaóoxoi emerged, naked, and pounding the ground with a heavy section of the trunk of a small tree. As he pounded, he talked about how he would hurt people who got in his way, how he was not afraid, and other testosterone-inspired bits of braggadocio.

I had discovered, with Peter, a form of Pirahã theater! But this was of course only my classification of what I was seeing. This was not how the Pirahãs would have described it at all, regardless of the fact that it might have had exactly this function for them. To them they were seeing spirits. They never once addressed Xisaóoxoi by his name, but only by the names of the spirits.

What we had seen was not the same as shamanism, because there was no one man among the Pirahãs who could speak for or to the spirits. Some men did this more frequently than others, but any Pirahã man could, and over the years I was with them most did, speak as a spirit in this way.

The next morning when Peter and I tried to tell Xisaóoxoi how much we enjoyed seeing the spirits, he, like Xagábi, refused to acknowledge knowing anything about it, saying he wasn’t there.

This led me to investigate Pirahã beliefs more aggressively. Did the Pirahãs, including Xisaóoxoi, interpret what we had just seen as fiction or as fact, as real spirits or as theater? Everyone, including Pirahãs who listened to the tape later, Pirahãs from other villages, stated categorically that this was a spirit. And as Peter and I were watching the “spirit show,” I was given a running commentary by a young man sitting next to me, who assured me that this was a spirit, not Xisaóoxoi. Moreover, based on previous episodes in which the Pirahãs doubted that I was the same person and their expressed belief that other white people were spirits, changing forms at will, the only conclusion I could come to was that for the Pirahãs these were encounters with spirits— similar to Western culture’s seances and mediums.

Pirahãs see spirits in their mind, literally. They talk to spirits, literally. Whatever anyone else might think of these claims, all Pirahãs will say that they experience spirits. For this reason, Pirahã spirits exemplify the immediacy of experience principle. And the myths of any other culture must also obey this constraint or there is no appropriate way to talk about them in the Pirahã language.

One might legitimately ask whether something that is not true to Western minds can be experienced. There is reason to believe that it can. When the Pirahãs claim to experience a spirit they have experienced something, and they label this something a spirit. They attribute properties to this experience, as well as the label spirit. Are all the properties, such as existence and lack of blood, correct? I am sure that they are not. But I am equally sure that we attribute properties to many experiences in our daily lives that are incorrect.

* * *

Radical Human Mind: From Animism to Bicameralism and Beyond

On Being Strange

Self, Other, & World

Humanity in All of its Blindness

The World that Inhabits Our Mind

Spiritualism and Bicameralism

In Spirit of Equality, Steve A. Wiggins discusses the recent Ghostbusters movie. His focus is on spiritualism and gender. He writes that,

“A thoughtful piece in by Colin Dickey in New Republic points out some of the unusual dynamics at play here. Looking at the history of Spiritualism as the basis for the modern interest in ghosts, Dickey suggests that women have been involved in the long-term fascination with the dead from the beginning. Their motive, however, was generally communication. Women wanted to relate with ghosts to make a connection. The original Ghostbusters movie represented a male, rationalistic approach to ghosts. As Dickey points out, instead of communicating, the men hunt and trap rather than trance and rap.”

I’m familiar with the spiritualist tradition. It’s part of the milieu that formed the kind of religion I was raised in, Science of Mind and New Thought Christianity.

The main church I grew up in, Unity Church, was heavily influenced by women from when it began in the late 1800s. Its founding was inspired by Myrtle Fillmore’s spiritual healing, women were leaders early on in the church, and ministers officiated same sex marriage ceremonies at least as far back as when I was a kid. It’s not patriarchal religion and emphasizes the idea of having a direct and personal connection to the divine, such that you can manifest it in your life.

The gender differences mentioned by Wiggins are the type of thing that always interest me. There are clear differences, whatever are the causes. Psychological research has found variations in cognition and behavior, on average between the genders. This is seen in personality research. And brain research shows at least some of these differences are based in biology, i.e., women having on average a larger corpus callosum.

I’m not sure how these kinds of differences relate to something like spiritualism and the fictional portrayal of human interaction with ghosts/spirits. The two Ghostbusters movies do offer a fun way to think about it.

Reading Wiggin’s piece, I thought about an essay I just read this past week. It offers a different perspective on a related topic, that of hearing voice commands and the traditions that go along with it. The essay is “Evolution and Inspiration” by Judith Weissman (from Gods, Voices and the Bicameral Mind ed. Marcel Kuijsten).

She notes, “that all over the world, throughout history, most of the poets who hear voices have been male, and their poems are usually about the laws of the fathers.” She considers this likely relevant, although she doesn’t offer any certain conclusions about what it might mean.

In the context of what Wiggins brings up, it makes one wonder what separates the tradition of voice-hearing poets and spiritualists. I can think of one thing, from that same essay.

Weissman mentioned that command voices often tell people what to do. A famous example was Daniel Paul Schreber who, when hearing a voice telling him to defend his manhood, punched in the face an attendant working at the psychiatric institute. Interestingly, Schreber was a well educated, rationalistic, and non-religious man before he began hearing voices.

Command voices tell people, often men, what to do. It leads to action, sometimes rather masculine action. Few people hear such voices these days and, when they do, they are considered schizophrenic—crazier than even a spiritualist.

From the New Republic article, The Spiritualist Origins of Ghostbusters, Colin Dickey offers an explanation about spiritualism in a gender-biased society.

“Spiritualism also celebrated precisely those aspects of femininity that the rest of culture was busy pathologizing. Nervousness, erratic behavior, uncontrolled outbursts, flagrant sexuality—doctors and psychiatrists saw these all as symptoms of hysteria, that ever-elusive disease that mostly boiled down to women acting out. But these same unruly behaviors were qualities prized in an excellent medium, and women who exhibited these traits were routinely praised for their psychic sensitivity. Women who might have otherwise been institutionalized found celebrity through Spiritualism instead.”

That makes me wonder. Which is cause and which effect? How does spiritualism and other forms of spirituality get expressed in other kinds of societies?

I’m reminded of two other things. First, there was an interesting passage on hysteria from a book on Galen, The Prince of Medicine by Susan P. Mattern. In bicameral fashion, the woman’s uterus (Greek hystera) literally had a mind of its own and was presumed to move around causing problems. The second thing is another part from the the Weissman essay:

“The last priests died shortly after the Ik were forcibly moved, and only one person was left who could still hear commanding voices, Nagoli, the daughter of a priest. Because she was not allowed to become a priest herself, she was called mad.”

Spirituality, when it was part of the social order, was respectable. But when that male-oriented society broke down, the spiritual ability of that woman was then seen as madness. The men (and the other women) couldn’t hear the voices she heard. The voices that once were guidance had become a threat. If that voice-hearing daughter of a priest had lived in 19th century United States, she might have been diagnosed with hysteria or else have become a popular spiritualist. Or if her culture hadn’t fallen into disarray, she would have been no one special at all, perfectly normal.


Survival and Persistence of Bicameralism

A favorite topic of mine, as anyone knows who regularly reads my blog, is that of Julian Jaynes’ theory of the bicameral mind. It’s part of my general interest in social history, social science, social consciousness, social behavior, social change, and social constructs. A major frame to my thought is the social nature of humanity. Even our modern notions of individuality are a product of specific social conditions and cultural factors.

I just purchased and started perusing a new book: Gods, Voices and the Bicameral Mind edited by Marcel Kuijsten. It’s a collection of essays about the bicameral mind. All of those I’ve looked at so far are fascinating. In jumping around in the book, I came across a reference to an anthropological case study. There is a small section discussing a specific tribe, the Ugandan Ik, that up into recent times may have been a bicameral society or still carried strong elements of it. Examples like this are rare because most traditional societies are altered or destroyed before anyone gets a chance to study them, but in cases like this we are able to glimpse what a society once was before contact with modernity.

A central feature of bicameral societies were command voices, necessary as a way of organizing larger numbers of people that resulted from gardening and farming. These command voices were a repertoire of divine commandments, idioms, folk wisdom, and accumulated knowledge—primarily passed on in metric form for easy memorization.

Bicameral people didn’t think in the way we do. Instead, they acted according to habit, until a situation arose where habit didn’t apply and an external voice would be heard telling them what to do. They had no interior sense of self, but it didn’t stop them from being able to apply complex thought and calculations—from precise astrological measurements to building large pyramids. Their mental repertoire was vast since the mnemonic devices, maybe along with synaesthesia, allowed these mostly or entirely preliterate people to carry an immense library of knowledge in their minds (see Knowledge and Power in Prehistoric Societies by Lynne Kelly). We don’t appreciate the achievements of these societies for, without being written down, their complex cultures mostly disappear when the society itself collapses and the knowledge systems disappear from living memory.

There are a few things to note. The Ik had an agricultural society. This is significant, as Jaynes’ theorized that bicameralism developed when societies began to permanently settle down, after having given up the nomadic lifestyle of hunting-gathering. Bicameralism was one of the first steps toward making possible what we refer to as ‘civilization’.

They had an extremely stable societies that was highly dependent on their environmental niche, so well adapted were they to a particular place and way of life. Their stability was also their weakness, as it would turn any major threat into an existential crisis. They couldn’t simply leave and start over elsewhere for, like the Australian Aboriginal songlines, their entire societies were place-based. To remove these people would be to destroy them and that is what happened to the Ik.

I shouldn’t overemphasize this weakness, though. Another example is given of enslaved Africans who revolted. They developed a society that appears to still be semi-bicameral, which one might presume was a rebuilding of the society they came from in Africa. Maybe enough priests had survived to allow the living tradition of command voices to continue uninterrupted. Also, maybe the new environment was similar enough to their old environment to allow much of their traditional knowledge to be applied.

Social orders are dependent on social conditions. This makes them precarious in a way we moderns don’t think too much about, as we live in societies that have come to dominate the world around us, not to mention as we live in an unusually stable period of earth’s existence (environmental changes may be what destroyed the early bicameral societies). So, given minimal levels of stability, it can be surprising how persistent cultures can be, results from centuries-old events still shaping social experience and behavior into the present.

Barring environmental catastrophe, maybe those bicameral societies weren’t entirely incapable of dealing with change. They may not have had individuality to fall back on when social disorder ensued, but they had other resources to rely upon. Protecting their elders and priests must have been of prime importance.

* * *

“Evolution and Inspiration” by Judith Weissman
From Gods, Voices and the Bicameral Mind ed. Marcel Kuijsten
pp. 118-119

Such voices are not the property of either the ancient world or the Western world. In The Mountain People, anthropologist Colin Turnbull describes the Ik, a Ugandan tribe who had lived peaceably when they could both hunt and garden, until they were forcibly removed from their ancestral lands and relocated to an area where they could no longer hunt. Along with their ancient home, they lost their economy, their religion, and their social bonds; they became the cruelest of individuals, neglecting to grow the crops they once raised, eating whatever they could find each day, snatching food from old people and babies. They had once been guided by the voices of their ancestral spirits, the abang, who came to priests in their sleep and told them what they wanted to know. The last priests died shortly after the Ik were forcibly moved, and only one person was left who could still hear commanding voices, Nagoli, the daughter of a priest. Because she was not allowed to become a priest herself, she was called mad. Isolated with the voices of the abang, “she was always off on her own, tending gardens that required care and hard work while everywhere else food grew wild.” The voices told her how to live by the old agricultural rules, even when no one else obeyed them.

A contemporary group of people who still hear commanding voices enforcing inherited codes are the Saramaka of South America, interviewed by Richard Price, who recorded their oral histories in Alabi’s World. Their ancestors were brought from Africa to Central America as slaves but soon rebelled against white domination and created a unique culture preserved n a heroic oral tradition. In one episode, the gods appeared to the Saramakas after the war against the whites and gave instructions on how to clear and burn three garden sites to renew agriculture. And even the present-day Saramakas, who are supposed to be Christians, call on the speaking apukas who helped their ancestors win the war of liberation. People “still have such gods in their heads, ‘calling’ them for purposes of divination and curing inside people’s houses.” Although I have not made any systematic search of the anthropological literature for speaking gods, I have found by accident enough to convince me that the voices Jaynes has found among several ancient cultures have existed in many more, both ancient and still living.

Making Gods, Making Individuals

I’ve been reading about bicameralism and the Axial Age. It is all very fascinating.

It’s strange to look back at that era of transformation. The modern sense of self-conscious, introspective, autonomous individuality (as moral agent and rational actor) was just emerging after the breakdown of the bicameral mind. What came before that is almost incomprehensible to us.

One interesting factor is that civilization didn’t create organized religion, but the other way around. Or so it seems, according to the archaeological evidence. When humans were still wandering hunter-gatherers, they began building structures for worship. It was only later that people started settled down around these worship centers. So, humans built permanent houses for the gods before they built permanent houses for themselves.

These God Houses often originated as tombs and burial mounds of revered leaders. The first deities seem to have been god-kings. The leader was considered a god while alive or spoke for god. In either case, death made concrete the deification of the former leader. In doing so, the corpse or some part of it such as the skull would become the worshipped idol. Later on it became more common to carve a statue that allowed for a more long-lasting god who was less prone to decay.

God(s) didn’t make humans. Rather, humans in a very literal sense made god(s). They made the form of the god or used the already available form of a corpse or skull. It was sort of like trapping the dead king’s soul and forcing it to play the role of god.

These bicameral people didn’t make the distinctions we make. There was no clear separation between the divine and the human, between the individual and the group. It was all a singular pre-individuated experience. These ancient humans heard voices, but they had no internal space for their own voice. The voices were heard in the world all around them. The king was or spoke for the high god, and that voice continued speaking even after the king died. We moderns would call that a hallucination, but to them it was just their daily reality.

With the breakdown of the bicameral mind, there was a crisis of community and identity. The entire social order broke down, because of large-scale environmental catastrophes that killed or made into refugees most of the human population back then. In a short period of time, nearly all the great civilizations collapsed in close succession, the collapse of each civilization sending refugees outward in waves of chaos and destruction. Nothing like it was seen before or since in recorded history.

People were desperate to make sense of what happened. But the voices of the gods had grown distant or were silenced. The temples were destroyed, the idols gone, traditions lost, and communities splintered. The bicameral societies had been extremely stable and were utterly dependent on that stability. They couldn’t deal with change at that level. The bicameral mind itself could no longer function. These societies never recovered from this mass tragedy.

An innovation that became useful in this era was improved forms of writing. Using alphabets and scrolls, the ancient oral traditions were written down and altered in the process. Also, new literary traditions increasingly took hold. Epics and canons were formed to bring new order. What formed from this was a sense of the past as different from the present. There was some basic understanding that humanity had changed and that the world used to be different.

A corrolary innovation was that, instead of idol worship, people began to worship these new texts, first as scrolls and then later as books. They found a more portable way of trapping a god. But the loss of the more concrete forms of worship led to the gods becoming more distant. People less often heard the voices of the gods for themselves and instead turned to the texts where it was written the cultural memory of the last people who heard the divine speaking (e.g., Moses) or even the last person who spoke as the divine (e.g., Jesus Christ).

The divine was increasingly brought down to the human level and yet at the same time increasingly made more separate from daily experience. It wasn’t just that the voices of the gods went silent. Rather, the voices that used to be heard externally were being internalized. What once was recognized as divine and as other became the groundwork upon which the individuated self was built. God became a still, small voice and slowly loss its divine quality altogether. People stopped hearing voices of non-human entities. Instead, they developed a thinking mind. The gods became trapped in the human skull and you could say that they forgot they were gods.

The process of making gods eventually transitioned into the process of making individuals. We revere individuality as strongly as people once revered the divine. That is an odd thing.