Tag Archives: Charles Darwin

A narrative of our human nature

Humans’ “emotional fossils,” the rise of ego & the hand of God: pondering life after Charles Darwin, Carl Jung & Eckhart Tolle

I asked my friend, mentor, fellow seeker, and writing posse member John Wylie to discuss the fascinating book he’s writing, qua narrative nonfiction. This also is a test of sorts to see if its exciting ideas are comprehensible to lay readers who may be totally unaware of the battles raging in the field of evolutionary psychology over what amounts to a new vision of our species.—Richard Gilbert

Guest Post by John V. Wylie

Dr. Wylie: why are we “brilliantly creative, cruel, absurd”?

Wylie: “We’re brilliantly creative, cruel, absurd.”

My book is a narrative about my own 35-year secret life exploring the evolutionary narrative of humans, and my subject matter has been the narratives of severely mentally ill patients that I was treating in my “day job” as a psychiatrist.

My first philosophical theater was a maximum security prison where I nearly got killed when an inmate slashed my face and throat. I came away from that experience, having immersed myself in the writings of Charles Darwin, with the conviction that the dominance and submission interactions so evident in prison and in apes had evolved into the authority and obedience in groups so evident in normal human society. But how did this occur?

Mental Illnesses as “Emotional Fossils”

As I worked on this question, I began to realize that the mental illnesses were “emotional fossils” revealing insight into the internal life of our ancestral hominid species. Patients suffering from the two major forms of depression and panic disorder taught me that the two most fundamental fears are separation and being trapped at the periphery of a group, as if “up against the wall of banishment.” These fears greatly intensified in hominids right from the very beginning, serving to tightly bind our ancestral kinship groups together. The central symptom of Schizophrenia—the “sacred disease”—is the experience that one’s thoughts emanate from an external source. Another thread in my inquiry emerged when recent diverse lines of evidence convinced me that our hominid ancestors lived in monogamous groups.

Putting all this together, I deduced that the entity of individual dominance “ascended” into the authority of groups dispensing justice and absolute morality; this helped to sustain and coordinate small groups of multiple monogamous families as if they were organisms. I began to see the hand of God in this transformation from the laws of the jungle to lives lived utterly within the rules of right and wrong. And to view their lives, as harsh as they must have been, to also have been Edenic. All members of a group lived immersed within a single mind that evolved for millions of years to coordinate the survival of their groups. These groups evolved passively by the emergence in each generation of the most fecund (because they were stable, because they were monogamous) and most productive permutations of mutual relationships within groups—not through competition between groups. So these creatures, our ancient ancestors, were inherently peaceful with one another.

Then I recognized that the disorder of mania (the “up” part of bipolar disorder) revealed that, 200,000 years ago, the innovation that resulted in the evolution of our own Homo sapiens species was accompanied by the development of an intensely positive feeling elicited specifically by others admiring us as individuals. The powerful drive to seek this pleasure resulted in the evolution of an endless variety of species-specific behaviors that are tantamount to competitive sexual display. The pervasiveness of this strong proclivity in humans has rendered us at the same time brilliantly creative, cruel, and absurd. An old-fashioned term for this purely human impulse is vanity.

What Mindfulness May Really Mean

So my narrative has ended up along biblical lines: God created us six million years ago with the innocence of Adam and Eve and evolved in us the power to coordinate our work under a single will for the good of our groups. But now we find ourselves in a fallen state, driven by our vanity to glorify ourselves, and worst of all to usurp the power given to us by God to wage war with one another.

I deeply connect with the writings of Eckhart Tolle. I agree with his definition of ego as that which we fear (separation and banishment) and desire (vanity). Mindfulness involves immersing ourselves in the vast spiritual subcontinent (soul, Jung’s collective unconscious) that continues as our living heritage and is the very “platform” of consciousness from which we are (self)conscious of our most recent “ego-mind.” As violent as our species’ ego has driven us to be, all of its accumulated wants have a purpose that is in the process of coming to pass.

Painfully but inexorably the undeniable movement of our history has been toward the amalgamation into ever larger groups; inevitably we’ll live as a single group as prophesied by Isaiah (and as interpreted by Tolle in his recent bestseller A New Earth). For six million years, individuals evolved to live their lives as a single organism within the minds of their small groups. Now it is our destiny to evolve into one vast spiritual creature with eternal life.

Dr. Wylie's previous book

Dr. Wylie’s previous book

Needless to say, there have been gargantuan problems in weaving together the human narrative with my own personal narrative and all my patients’ narratives, while fiercely protecting their privacy. Then there have been all the blind alleys I have gone down and the technical aspects of evolutionary mechanisms along with the narrative of the evolutionary debates that have raged during the last 35 years. My strategy has been just to pump out one manuscript after another (I’ve done eight) mainly as a way to think it all through again and again until finally I could step back and allow all the narratives to fall into place “on their own.” I’m currently polishing my manuscript and drafting a proposal for prospective publishers.

John V. Wylie is the author of  Diagnosing and Treating Mental Illness: A Guide for Physicians, Nurses, Patients and Their Families and blogs about his ideas regarding evolution and human nature at Apes, Ants & Ancestors.

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Filed under braids, threads, emotion, evolutionary psychology, narrative, religion & spirituality

Reading Rilke again at Eastertide

Spirituality, authenticity & Rilke’s Letters to a Young Poet.

Sunrise, Double x

A work of art is good if it has grown out of necessity. In this manner of its origin lies its true estimate: there is no other.

Letters to a Young Poet

As a broody kid, growing up in a Florida beach town and grieving my family’s exodus from our farm in Georgia, I found a library book by a guy about his hobby farm. I loved it, probably sensing how both my father’s and my own loss might be redeemed. I shared it with Dad. When I asked him what he thought he said, “I think he wanted to write a book.” Nothing else—Dad was always as concise as a telegram—but I grasped the devastating judgment in his unsparing remark.

Rilke cover

Writers trying to wrest from their guts that necessary, handmade, human thing called art, which involves (among other things) seeking to see more clearly their lives and those of their fellow humans, might enjoy Letters to a Young Poet by Rainer Maria Rilke. It’s a slender book, some forty pages, with many admirers and much resonance. Rilke was only twenty-seven, already becoming famous in Germany as a lyric poet, when in 1903 a boy in a military school wrote to him for advice. Rilke had spent five miserable years himself in the same school. His precepts, delivered over an eight-year period, float free of whatever experience or thought process produced them. Yet his judgments feel no less true for lacking explanation.

That’s for you to fill in—you with your private inner inquiry into gender, artistic authenticity, human nature, spirituality, and the concept and definition of what might be termed God.

A key Rilke passage:

Perhaps there is over everything a great motherhood, as a common longing. The loveliness of the virgin . . . is motherhood foreboding and preparing itself, uneasy and yearning. And the mother’s beauty is serving motherhood, and in the old woman there is a great memory. And in the man too there is motherhood, it seems to me, physical and spiritual; his begetting is also a kind of birth-giving, and it is birth-giving when he creates out of his innermost fullness. And perhaps the sexes are more akin than we suppose, and the great renewal of the world will perhaps consist in this, that man and maiden, freed from all false feelings and perversions, will seek each other not as opposites but as brother and sister, as neighbors, and will unite as human beings to bear in common, simply, seriously and patiently, the heavy sex that has been laid upon them.

This is strikingly reminiscent to me of Virginia Woolf’s notion of artistic androgyny with which she concludes A Room of One’s Own, and Rilke’s ideas elsewhere mirror her concept in her essay “Moments of Being” of authentic presence. Everywhere he confirms, completes, and foreshadows manifold later spiritual insights. It appears, for instance, that another German mystic, Eckhart Tolle, owes Rilke a great debt, especially in Tolle’s profound spiritual synthesis A New Earth.

Like Tolle, Rilke advises inner communion instead of identification with ego and form: “What is needed is, in the end, simply this: solitude. Going into yourself and meeting no one for hours on end,—that is what you must be able to attain. To be alone, as you were alone in childhood, when the grown-ups were going about, involved with things which seemed important and great, because the great ones looked so busy and because you grasped nothing of their business.”

Unlike Tolle, he refers directly to God, though only twice and in a most contemporary and Tolle-like way. For Rilke, God appears to arise not from knowledge or even from faith but from intimations from the lost realm of childhood:

And if it dismays and torments you to think of childhood and the simplicity and stillness that goes with it, because you can no longer believe in God who is to be met with everywhere there, ask yourself . . . whether you have after all really lost God? Is it not much rather the case that you have never yet possessed him?

Rilke touches upon the adult task of defining God for yourself:

As bees collect honey, so we take what is sweetest out of everything and build Him.

Of course Rilke wrote to a presumed believer in a time of presumed belief. The important ideas of Charles Darwin and Sigmund Freud were afoot but hadn’t yet crushed humans’ self-confidence. Nor had we yet put ourselves through two world wars and the Holocaust. After all that, unbelief and hostility to God and religion—and a pervasive doubt about our own species’ worth—became understandable. I have friends and family members across the spectrum, from those who become enraged at the mere mention of “God” or “religion” to those who dispense Jesus’ name like iodized salt. Just more evidence of humans’ long struggle against their own riven nature: a violent simian substrate; a gentler group mind from a long and at times Edenic evolution among extinct human-like ancestors; and greedy individual egos that arrived with the emergence of our shiny, anxious, hypersexual new species only 200,000 years ago.

Humanity’s puzzle and core dilemma—What does it mean to be human?—Rilke touches upon directly or by implication everywhere in Letters to a Young Poet as he works out for himself and for his acolyte his answers. This is all we can ask of any writer, his sincere testimony, expression seemingly driven by some personal necessity—for Rilke, necessity being art’s acid test. We crave the authenticity concentrated in the fruit of someone’s honest emergency. Oh, the struggle by writers to make something authentic from the necessity that impels them!

And the world’s listeners still draw near to lovely songs, like Rilke’s, that seem true.

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Austin Kleon has an excellent blog post about the more writerly aspects of Letters to a Young Poet. 

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Filed under essay-expository, honesty, modernism/postmodernism, MY LIFE, NOTED, religion & spirituality, teaching, education