we will likely never visit.
Technology Uses Us
The process of digitization of reality translates our needs into the digital-mental arena, and creates new ones. The fairy tale that we are free to choose how we use technology hides the fact that using technology allows technology to use us. McLuhan said that, “by continuously embracing technologies, we relate ourselves to them as servomechanisms.” We obliterate the awareness of being servomechanisms by believing that technology widens our choices, our freedom, and empowers us. Like car ads that emphasize freedom and power, showing shiny SUVs in mountains or desert – when in reality we spend hours trapped inside them, stuck in traffic.
Always busy clicking here and there, we pay no attention to how our outer and inner states are changed by technology and information. We are numbed to the loss of certain mental capacities and inner qualities which have been walled off by technology that emphasizes only the Now and the Latest, till we no longer remember how we were. This is hardly the here and now inner state described by spiritual teachers like Eckhart Tolle, though that state is being simulated by instant gratification and release from the burden of the past and the future by following the endless stream of new information.
Technologically-oriented people themselves express legitimate concerns. On the social and political levels, many are sensitive to the implications of the digital divide, as well as privacy and the openness of software architectures – yet most of them ignore the deeper implications
Feeding the Soul with Bytes
Traveling from information- to consciousness-processing through meditation and psycho-spiritual understanding, I became aware that many technological developments are appealing because they share deep psychological and even spiritual needs with fake ones. As those primordial needs are translated onto the mental level of information, the emptied soul craves the real qualities, even as the restless mind seeks more information which can never fulfill the authentic needs of the soul. This very restlessness doesn’t allow the subtle inner qualities to penetrate our awareness.
On the psychological level, one of the appeals of the Net is that it fulfills the human need to be seen, listened to, and recognized as we are. Far from being narcissistic, recognition is essential to the development of our personality – and should be acknowledged in childhood by parents, teachers, and other role models. We can only recognize and value our innate qualities initially through the eyes of others.
When parents don’t give enough time and attention to their children (perhaps because of hard work or because they are caught in the technological loop) or when they lack the inner qualities themselves, their children’s need for mirroring is unaddressed. Technology, then, offers a second opportunity to show ourself and relate to others through social networks. What we receive, however, reflects us only on the mental level, which cannot feed our soul with the essential human qualities we need to recognize in ourself and embody.
The spiritual teacher A. H. Almaas (1986) has discriminated many essential human qualities such as Love, Compassion, Joy, Strength, Passion, Steadfastness, Perseverance, Intuition, Curiosity, and Inner Peace. Being seen by Facebook friends is not the same as assimilating the real qualities through connection with a real human being who embodies them. Since we feel an inner lack which can be filled from the outside only in a very temporary and illusory way, we become stuck in needing to be continually recognized. And the mind will try forever.
The use of technology can have direct impact on our neurophysiology as well. Research points to a stunting of the frontal lobe in teenagers who are heavily into computers and video games (Small, 2008). The frontal lobes are fundamental for developing reasoning and judging abilities, and for long-term planning. The instant gratification of computer use can weaken our capacities for broader vision and planning. Poorly-developed frontal lobes are also typical of schizophrenia.
The Immortal Mind
Through technology and the Net we crave divine as well as ordinary powers. So people like Raymond Kurzweil (2005) appeal to us with a future where technological advances will bring us nothing less than immortality – through downloading our mind to the computer. In the history of Western science, he is not the first to apply messianic and religious terms to technology. After all, humanity has already been saved by the technology of Noah’s Ark, so there will surely be a “hack” even for mortality.
What Kurzweil and others are suggesting to drive our evolution through computers and biotechnology is a reflection, confined to the biological and mental levels, of the spiritual quest to elevate awareness beyond our mind. But since the quest is activated through mind-created technology, we can only remain on the same plane as the mind, however expanded and sophisticated it becomes through external supports and enhancements.
Kurzweil claims that “eventually, we leap beyond the boundaries of our planet, and every bit of matter in the entire universe becomes intelligent. . . . This,” he concludes, “is the destiny of the universe.” Sure, but this is already what the universe is, with no need for any contribution of technology. Enlightened spiritual teachers know that the universe is permeated by a brilliant Consciousness which cannot be grasped by ordinary mind, but which can be experienced through advanced states of consciousness as a result of spiritual inquiry.
Since our culture associates human beings mainly with their minds’ contents, then immortality means preserving that information. But if we jump to another level of identification, then the project of preserving our mind is seen as nothing more special than keeping our kidneys functioning by machines in a laboratory. Awareness and the essential human qualities are not a Cartesian matter of a purely mental state. They are a part of the soul which we perceive through our capacity of inner observation. I use the term soul to designate the overall entity of the body-mind, the psyche, and spiritual states. As Almaas says about those essential qualities:
Each of the different ways that Essence appears has recognizable properties and characteristics that differentiate it experientially from the other aspects. Because Essence is not a physical substance, we do not actually perceive its presence with our physical senses, but it can be clearly perceived and recognized through the functioning of subtle inner capacities that correspond to physical senses (2002, p. 250).
Those subtle inner capacities require our awareness of our whole body-mind. We can’t transfer essential qualities to the Net and bring them with us on the techno-immortal journey.
Inner Prostheses and Amputations through Technology
Many technical advances are being made without asking the basic questions about what drives us into technology and what technology really does to us. The time spent talking about technology is concerned with how it works, not with its ends. The implicit belief is that any technological development which seems to expand our options is going to have a positive impact.
McLuhan wrote that “any invention or technology is an extension or self-amputation of our physical bodies, and such extension also demands new ratios or new equilibriums among the other organs and extensions of the body.” We tend to look only at the extended parts, not at the shifting equilibriums they trigger. We prefer to look at our extensions rather than the amputations, because our mind has developed to be more comfortable looking outside than within.
We project externally on technologies, which in turn mirror our self-images. But the amputations hinder recognition. The more we transfer our own qualities to technology, the less we are aware of what’s missing, having weakened the inner tools of self-awareness. We are, like drunks, in denial of our condition.
Translating
