When I first read Jenny Wade’s book, Changes of Mind, I was carried away when she hypothesises that the highest possible stage of the development of human consciousness is Unity Consciousness. As ‘unity’ is a Bahá’í mantra, this was enough in itself to guarantee my complete attention and disarm my disagreements.
But there was more. This level of development was the last of nine. In Arabic numerology nine is the numerical value of the word at the core of the name of this Revelation: ‘Bahá.’ I was entranced. I wrote ‘Brilliant!’ inside the front flyleaf after I’d finished the book.
Because my recent reading of Dabrowski (see three earlier posts) has sensitised me to the possibility of categorising levels of consciousness and perhaps even character development, I decided to re-read her book.
I have decided this time round that it is brilliant (for different reasons though) but flawed.
Still brilliant after all these years
Her reflections on lateralisation and its relationship with the development of consciousness are intriguing and will probably prompt me to revisit Iain McGilchrist to check them out more thoroughly, but as it stands I resonate strongly to what she says. She maps out her levels of consciousness against the back drop of lateralisation and mounts a compelling argument for the value but extreme difficulty of achieving a proper balance in our lives between the operation of the two hemispheres of the brain. But more of that in the next post.
Her most interesting observations to me at present relate to the way that her model maps closely onto Dabrowski’s Theory of Positive Disintegration in key respects. She analyses, in a more close-grained fashion than Dabrowski, which kind of conflict and discomfort spurs us to move up from the comfort zone of our present level of consciousness to the next step up the ladder of awareness.
It is probably only fair to add that I am completely incapable of properly evaluating the foundation of her thesis in Bohm’s work on the implicate order as I simply do not understand Bohm’s thinking well enough. You may well wish to stop reading at this point if you feel I have totally disqualified myself from commenting on her other lines of thought.
My simple summary of what I think she means in terms of Bohm is this. There is a hidden order and a visible one. Both are inextricably intertwined. The visible, or perhaps more accurately, the accessible order is the material world as we commonly experience it. The hidden order (though transcendent, timeless and placeless) is also expressed in and through the physical world here and now. Our highest self exists fully realised already in the hidden order but remains invisible to almost all of us. The purpose of our lives is to come to a realisation and expression of and identification with that self, consciously in the visible order. When we do so all ego and desire will fall away, and self in any sense we currently understand it fades away completely. If we fail, in her view we are reincarnated again to have another go. Moving up the levels of consciousness is primarily about cleansing the lens of perception so that we can experience in its true nature what is currently hidden from us.
For those of you who have continued reading, we need to look slightly more closely at the first of the themes I mentioned, and later at the other two in even greater detail.
Near-Death Experiences (NDEs):
One of the key problems here is that she fails to recognise, from the evidence available to her at the time, that NDE-type experiences are not uniquely linked to close encounters with death as she contends (page 324) on the basis of evidence drawn from Morse. Fox’s access to the RERC data enabled him to recognise the common elements between so-called NDE experiences and other mystical and spiritual states where there was neither a threat to life nor any kind of trauma. She does though accept (page 239), but more cautiously than Fox, that ‘near-death consciousness . . . appears to share some characteristics of Transcendent consciousness.’
She also rather too uncritically accepts a long list of core elements (pages 225-226), something about which Fox’s critical re-examination has caused me to be rather more sceptical.
Given that NDEs are very much secondary to her main thesis and her treatment of the issue covers a mere 24 pages out of her total of 341, it is perhaps not too surprising that it falls short of Fox’s focused and thorough treatment.
It certainly does not seriously blemish the overall case she is seeking to make. More of that next time.