Attachment
By
James Harvey Stout (deceased). This material is now in the public
domain. The complete collection of Mr. Stout's writing is now at
http://stout.mybravenet.com/public_html/h/
Jump to the following topics:
- What is attachment?
- Attachment is
condemned by religion.
- How are attachments
formed?
- The
techniques for "managing" our attachments.
What is attachment? It is the
energetic bond between a material object and an element within one of
our archetypal fields. The material object might be a physical
possession, a person, a viewpoint (e.g., an opinion, a belief, etc.),
a circumstance (e.g., our occupation, our neighborhood, etc.). The
energy which sustains attachment is the same energy which sustains
"desire"; it is the energy which is created when spirit "fragments"
into dualities (and thus it is somewhat analogous to the energy which
is created when an atom is "split" in fission). The "dualities" are
two reciprocal archetypes (e.g., Male and Female). This energy is
then a bond between those dualities, drawing the two together (as in
desire) and holding the two together (as in attachment)
until the energy-charge has been resolved.
Attachment is
condemned by religion. It creates the same dynamics (and the same
behaviors) for which desire is condemned. Parallel to the
list in the chapter regarding desire, we can say that attachment
focuses our attention upon materiality, maintains our sense of
duality, precludes emotional and mental stillness, precludes
passionless objectivity, precludes contentment, precludes discipline
and control of the mind and emotions, removes us from an experience
of "living in the moment," is experienced as a type of pain, and can
be viewed as a disruptive influence in a sub-culture which values
passivity, complacency, and tranquility. As in the chapter regarding
desire, each of these factors can be shown to be a distraction from
"religious" ideals but they are actually (1) the natural, innocent
dynamics of the material worlds, and (2) part of the spiritual
process by which soul learns about its own nature and clarifies its
relationship to spirit via spirit's fragmenting into archetypal
aspects so that we can study spirit one-part-at-a-time. ("Spirit" is
defined as the substance of which soul is composed, just as
clay is the substance of which bricks are composed.)
How are attachments
formed? Attachments are created when we have an archetypal field
whose elements -- thoughts, images, and energy tones -- interfere
with the free exchange of energy in our interaction with a material
object. For example, an attachment to a person is created via the
following process:
- We encounter a person for whom we have a desire; i.e., we
sense an energy charge which draws us to that person for the
purpose of satisfying our need for the type of energy and
information that is available from that person.
- During the interaction, we attempt to exchange whatever
specific energy and information is meant to be exchanged. The
exchange occurs through conversation, physical contact, eye
contact, and other means. Intuitively, we perform a "matching"
process -- matching what we need with whatever she can give, and
vice versa (i.e., matching what she needs with what
we can give). We sense what is to be said, and what is to
be done. If we allow this matching process to occur intuitively,
there is an appropriate exchange of particular energy and
information. When the exchange is completed, we part company.
- However, at some point, we might fail to use our intuition as
a guide; perhaps we are simply unable to perceive that "inner
voice." Then, instead of responding intuitively to the unique
dynamics of this situation, we default to mere "decision-making"
on the basis of logic, past experience, and the residual elements
in our archetypal fields (which contain a record of our previous
encounters with this archetype); those archetypes or
constellations (and their dysfunctional thoughts) might include
(1) Ego ("I will say some things that will make her believe that I
am smart"), (2) Success ("I want to be more successful than my
brother in creating relationships"), and (3) Female ("I should be
maintaining eye contact, but I can't stop looking at her large
breasts"). The encounter is now "polluted" by these alien
thoughts, images, energy tones and actions; they are disrupting
the exchange of energy and information in that we are, for
example, saying comments to impress her (to solicit feedback which
soothes our "inferiority complex") instead of the comments which
would develop this relationship in this moment (i.e., would aid
the purpose of exchanging energy and information).
- As a result of these energy blockages, two events occur: (1)
the energy which was meant to be exchanged was not exchanged, and
(2) we inserted those polluting elements into the fields which
corresponded to the archetypes (i.e., we created "karmic
residue"). Because of those two conditions, we are now karmically
"attached" to this archetypal situation; the unresolved energy in
the complexes will continue to bond us (i.e., "attach" us), via
the same magnetism-like dynamic of "desire" by which we were
originally drawn to the person. However, because our
field-elements correspond to archetypes (and not to human beings),
our attachment exists only incidentally to this
particular person; if we try to escape from the task of learning
to respond appropriately (i.e., intuitively) in the archetypal
situations which that person evoked with us, we might seek a
relationship with someone else -- but the same a-field elements
will still be there, and they will lead us compulsively (through
the force of their trapped energy) to re-create the archetypal
conditions in which those fields were polluted so that we can try
again to maintain a link to our intuition during our interaction
with the archetypes such that we are generating the particular
thoughts, images, and energy tones which facilitate (rather than
impede) the flow of energy between ourselves and the person. Our
a-field's elements stay with us even beyond death; they are the
basis of the visions which are confronted in the "bardo" as
described in The Tibetan Book of the Dead, and they are
entities whose magnetism-like force is the core around which
material precipitates and solidifies into the conditions in which
we will be reincarnated for another opportunity to learn about
ourselves and our archetypes.
The
techniques for "managing" our attachments.
- Parallel to the list for managing desires, we can
manage our attachments in the following ways. (Refer to the
list in the chapter regarding desires; the following list is
shortened, to avoid redundancy. Also, because our attachments are
essentially our "karma," we can acquire more attachment-resolution
techniques from the chapter regarding karma.)
- We can accept the existence of attachments (so that we
aren't denying their existence and having to fulfill them
anyway but in an unaware and compulsive state); for example, we
admit that we really are attached or "addicted" to a person,
object, or activity. Although we have a natural distaste for
the restrictions and discomfort which are inflicted by
attachments, we know that they are an essential part of a
process by which we are learning about the nature of spirit as
represented by the archetypes; we accept not only the process
but also the pain itself -- knowing that it is the prod which
motivates us to attend to our lessons as we try again to come
to terms with the archetypes.
- We can become more aware of our attachments (so that we are
able to manage them more effectively). We recognize attachments
by noticing (1) the persistent recurrence of similar
circumstances, and (2) our mechanical behavior (i.e., obsessive
thoughts and compulsive actions) in response to these
circumstances as the static elements of the fields assert
themselves. After recognizing the attachment itself, we try to
discern:
- The archetypal core of the dynamics (i.e., the
fundamental aspects of life beneath the surface
appearances). Which archetypes are dominant in this
situation?
- The field's contents which we have created as a result
of our previous encounters with this archetypal situation.
Which thoughts, images, energy tones, and actions are we
repeating from previous encounters with the archetype?
- The possibility that we are creating new
attachments in this situation due to our inability or
unwillingness to be guided by our intuition.
- We can change the field-elements upon which our attachments
are based (by using archetypal field-work). As we struggle with
a dilemma in our life, the true struggle is not with the
material circumstance itself; the circumstance is merely an
overlay (i.e, a "graphical user interface") to the archetypal
dynamics. In every predicament, we are coming to terms with
archetypes by developing fields whose contents allow a free
flow of energy and information to and from the archetypes. If
we have appropriate elements in our fields, the contents grant
an objectivity and vitality which guide our problem-solving
efforts toward a resolution (i.e., the completed exchange of
energy and information), and then -- when the cycle ends -- we
can truly detach from the circumstance (because there is no
unresolved energy to bond us), and we can move on to something
else.
- We can allow attachments to play themselves out (because we
realize that they must run their cycle regardless of our
resistance to them or our dislike of them). We are attentive to
the cycle itself, so that we know when to release that
object. We detect the end of a cycle through various means: (1)
a message from our intuition, (2) a general sense that we are
finished with the object, (3) an awareness that something new
has come into our life such that the old object no longer has a
place, or (4) the detection that the object is no longer
charged with vitality (and thus we feel boredom, or lack of
interest, or the degeneration of our interaction into
meaningless "habits").
- We can transcend our attachments through disidentification
(so that we can study them objectively). Our true identity lies
in the wholistic "soul"; our circumstances (and the material
goods which are props in these temporary circumstances) are
here only for our education, not for their own sake. While
acknowledging the human fact that our thoughts, images, energy
tones, and physical possessions are (in a sense) a part of us,
we also see that they are ephemeral visitors which we
have adopted solely because they facilitate our life at this
moment. We can apply this idea to all areas of our life:
- Our physical possessions. The pleasure which we feel in
ownership is due to the pleasurable flow of life-energy
toward an object; it is not due to the object itself (except
to the extent to which it elicits this flow). If we
direct our attention toward this flow (rather than to the
essentially lifeless and meaningless object), we find no
reason to cling to any particular object; instead, we attend
to the energy itself, and we notice only incidentally the
object which is currently holding the charge that attracts
our attention and energy-flow. In the acquisition of
new objects, our intuition can tell us
which objects to seek; intuition selects objects on
the basis of two criteria: (1) the necessities of human life
(e.g., a home, a car), and (2) the need to resolve residual
energy of field-elements from previous archetypal
encounters.
- Our "opinions." Viewpoints are not the same as opinions.
"Viewpoints" are our temporary perspectives from our
position in life at this moment; they are like the changing
scenery as we drive along a mountain road. "Opinions" are
created when we impose a personal attachment onto an
otherwise-impersonal thought; this is now my
opinion, and it is a permanent opinion, and it is a
better opinion than yours. Although we can defend
ourselves when someone else's viewpoint causes circumstances
which infringe upon us, we see no reason to fight for our
beliefs themselves because they are merely tentative
thoughts that we are testing in an archetypal situation
while other people are testing their own tentative thoughts.
Instead of squelching those people's viewpoints, we can
consider these alternatives:
- We can acknowledge the enjoyment and arousal which we
find in the variety and spice which are presented in the
potpourri of viewpoints.
- We can consider the value of every person's viewpoint
as a thought which we could adopt and implant into our
own archetypal fields to make them more effective.
- We can respect the right of people to experiment with
their own lives as long as they are not hurting us. We
observe the ways in which our own freedom of expression
is squelched whenever we try to limit that freedom in
other people:
- We are restricting our own life-energy by the
distracting attempt to control the other people.
- We restrict ourselves also by the attempt to
control ourselves to make certain that we
aren't expressing whatever we have condemned in them
while we are simultaneously compulsively driven to do
precisely the activity which we have condemned because
the condemnation itself is an inappropriate charged
thought in the archetypal field corresponding to that
activity.
- Our self-image. As we move from one archetypal situation
to another, we need to adopt a different set of thoughts,
images, and energy tones in order to maintain the flow
there; for example, we obviously have to "change hats" when
we come home from our job, i.e., we change from "employee"
to "parent." As we constantly change from one circumstance
to another, we are more effective if we are flexible in our
self-concepts; instead of labeling ourselves as a particular
type of person, and thus responding mechanically as that
type of person, we can remain aware that all of our traits
are temporary and conditional; in one sense, they are who we
are (as human beings) -- but in another sense, they are
merely field-elements which we have created in our attempt
to manage archetypal situations. This distancing (i.e.,
detachment) allows us to be more creative in our experiments
with archetypes; we become a "chameleon," changing our
colors to respond to our changing environment -- not in a
valueless, "spineless," manner, but instead in compliance
with the "value" that the moment's intuition-guided
fulfillment is more valuable (for all concerned) than is the
rigid maintenance of any particular personal characteristic.
- We can develop self-discipline. Self-discipline is
generally used to shut off our flow of life-energy toward an
object; however, used rightly, self-discipline is simply the
use of our will to direct our attention and life-energy toward
a particular charged object with such intensity that we are not
distracted by other charged objects which we will need to
confront later.
- We can savor that to which we are attached (because
savoring allows the exchange of energy and information for
which this material object came into our life). In savoring, we
look for the life within the situation, and we do not
block this experience of life through the irrelevant imposition
of judgmentalness (i.e., approving or disapproving by standards
that someone told us would increase a particular valued quality
within us but are instead interfering with the flow of life
toward the judged object). We savor the liveliness of
the object, even if we do not "like" the object itself.
- We accept change and variety in our environment. Some people
thrive on change, adventure, stimulation, and challenge in the
ever-fluctuating world around them. But, to an extent, change is
frightening or otherwise unpleasant, so other people prefer to
live in a "rut" of habitual behavior; long after the charge is
gone from an object, they perpetuate their involvement with it
because they fear the unknown factors which they would have to
face if they turned from that object to another. The current
object has reached the end of its cycle (i.e., it has released its
charge), so the continued involvement is sustained only by the
implanting of new thoughts, images, and energy. We see this
dynamic in some relationships (and in some social institutions);
the love-connection is gone, but the couple stays together in a
lifeless drama of role-playing, emotionalism, and neurotic
behavior. They are feeding on the energy of their residual charged
elements rather than on the renewing energy of spirit. Our
acceptance of change helps us to accept the phenomenon of physical
"death" (because every change involves the "death" of the prior
situation); if we identify ourselves with life itself -- the life
which transcends objects, including the physical body -- we are
not attached to any particular circumstance (or any particular
body), while we enjoy each one as a temporary instrument through
which we experience the material manifestations of life's
archetypes.
- We allow passion and joi de vivre. Religious writers
generally describe detachment as a passionless state. But passion
is the flow of life-energy in its full expression of physical
activity, emotions, energy, imagination, creativity, and
soulfulness; our passion for life guides us to that which is
highly charged, that which allows us to give and receive the
greatest amount of this flow. Because of this craving for life
itself, we spontaneously create the field-elements which
facilitate this flow -- and, because we are here for the
liveliness rather than for the object itself, we easily release
(i.e., detach from) objects which are reaching the end of their
cycle (and are therefore exuding a diminishing amount of energy),
and we eagerly seek whatever new object is charged to intermingle
with us. Passion is not founded on materialism (although it
expresses itself toward material objects); it is founded on the
living spirit which we experience when we are engaged with the
particular objects which are charged for us at this moment.
(Ironically, in a religious, passionless type of
"detachment," we are creating attachments which block the flow of
life; we are attached to the limited -- and stifling -- assortment
of behaviors and perspectives and thoughts and self-images which
seem to exemplify detachment).
- We develop resilience. When life strips away that which has
reached the end of its cycle with us, we accept a period of grief
(which, dynamically, is the painful shutting down of the energy
flow toward an object which has been removed from our life). Then
we can "rebound" and begin a search for whatever will be our next
object of interaction and learning. We peer into our present and
future with hope and confidence in our ability to creatively
manage our fields in response to the forthcoming archetypes; we
are hopeful and confident because we know that we are becoming
more skillful in attending to our intuition in each archetypal
situation which arises. Our thirst for life is so fervent that we
do not waste a moment in the deathly stagnation of regret or
bitterness.
- We forgive. Forgiveness is the natural process by which we
heal from a psychological injury; thus, we do not "forgive" (as a
willful act) but instead we simply allow the healing
cycle to occur (much as we would allow a physical wound
to heal, without undue interference with nature's task). During
this period of time, one of our prime responsibilities is to avoid
inserting disruptive elements into our fields; after a misfortune,
it is too easy for us to fill our fields with intense emotion
(particularly anger and fear), images (particularly fantasies of
revenge and "how nice my life would have been if this tragedy had
not occurred"), and thoughts (which correspond to the anger, fear,
and vicious fantasies). However, these disruptive elements will
cause additional problems as they attract the material conditions
which correspond to them; for example, if the villain is an
Oriental person, there is a danger that we might generate hateful
thoughts toward Oriental people in general and thus we will
pollute the field which corresponds to our relationship with
Oriental people such that all future encounters with those people
will be ineffective because our dysfunctional elements will block
the flow of energy and information which would otherwise occur. In
fact, we will continue to be drawn into involvements with
Oriental people for this sole reason until we install elements
which permit a free exchange. After a psychological injury, our
intuition can guide us in our healing -- granting us insight into
the cause for the misfortune (which is probably the playing-out of
existing charged elements, i.e., the resolution of "karma"), and
telling us how we may consciously assist in the healing. (Because
forgiveness is a psychological activity, it does not mean
that we cannot seek material compensation with regard to the
injury; our intuition can guide us in this matter, and it might
tell us to "take the hit" and move on because the injury was
simply life's harsh way of taking from us an object which we were
meant to give but were unwilling to give.)
- We strive for the resolution of all of our attachments.
Generally, our life is a series of karmic situations -- replays of
previous archetypal encounters in which we left inappropriate
elements in our fields. (If we believe in reincarnation, we can
say that even a newborn infant is confronting elements from
previous encounters.) As we learn to manage these situations via
the intuitive implanting of life-enhancing elements into the
fields, we discharge the energy from the fields -- the energy from
this current encounter, and the energy from the previous
encounters. Eventually, we have met and honored all of the
archetypes in a variety of manifestations; we we can handle every
archetypal situation intuitively, energetically, and lovingly.
This is spiritual mastery. We are no longer being pulled
compulsively into payback situations by the magnetism-like pull of
charged elements; instead, we have spiritual freedom to create
circumstances on the basis of our creative imagination and our
will. But this is a strange sort of freedom; although we are free
to do whatever we want, we "freely" choose to do exactly what our
intuition suggests, and we apply our imagination and will not to
create a loose-cannon world of fantasy-fulfillment but instead we
use them to enhance the flow of life-energy into all of our
activities. We choose this course because of our love for the
life-energy which is cascading through us -- a soulful energy
which we recognize in all beings and circumstances.
- We develop trust in spirit. This is not blind faith; it is a
conscious understanding of the dynamics of spirit. Trust is
created when we see that (1) every event in our life occurs for
our education into the nature of spirit as depicted fragmentally
in archetypes, and that (2) life -- by its basis in dynamics
rather than in a personal deity's arbitrariness -- takes care of
our needs to the extent that we are part of the flow and we thus
we give when we are intuitively guided to give, and we receive
when others are similarly guided to give -- or even they
refuse to give, and life tears the object from them and
gives it to us anyway. Instead of fearing and despising the
apparent capriciousness and cruelty of life (particularly when an
object is taken from us), we discern that our possessions and
circumstances (and the problems which they create) are presented
as opportunities to (1) learn about the archetypal aspects of our
own self, and to (2) improve the quality of our fields so as to
upgrade the quality of our life, through the process which is
commonly termed "karma" (which is nothing more than a reiteration
of archetypal situations in which we previously implanted
inappropriate thoughts, images, and emotions into our fields
instead of using intuition that would have guided us to think, do,
and say that which would have facilitated the flow of life between
ourselves and the objects which were material representations of
archetypes). In this trust, we "surrender" -- not in self-negation
but in partnership, knowing that our intuition is our
communication with spirit, which has the overview and power that
can create conditions which are best for all concerned (i.e.,
conditions which develop from the appropriate mutual exchange of
energy and information), with a precision which is impossible from
the limited perspective of ego and analysis (which now participate
not as leaders but as co-workers). We trust the process "unto
death," speculating that perhaps one reason for the death-rebirth
cycle (i.e., reincarnation) is that it is the only way by which
some of us would ever break out of our life-long habits; death
sweeps away our environment (which contains not only the
manifestations of our currently charged fields, but also the dull
left-over behavioral and conceptual habits which were created
during our repetitious attempts to prevail in previous archetypal
encounters but now linger as pointless routines); in rebirth, we
start fresh in a new setting which is built upon the vigorous
framework of archetypal fields which that still need to be
explored and resolved.
- We love. Throughout this book, the descriptions pertain to
energy dynamics, as though this is science rather than religion --
but the information is applicable to religion, and it gives a
different perspective on religious concepts. In these
dynamics, that which is "flowing" is spirit -- the very real
substance of which soul is made, the substance which is
ever-moving throughout the worlds -- sparkling its facets as
archetypes which we perceive in material form. The unfettered flow
of this energy is what we call "loving"; its nature is to nourish,
and to share, and to express -- not in a self-conscious effort to
display ideas of spirituality, but instead like the water of the
Tao whose swirls and twists just naturally carry moisture and
nutrients to all in its path. We do not need to learn to
love; love is our natural state because of the perpetual current
of life-energy from spirit, through soul, mind, emotions, and
physical body. As we attend to this flow, as we feel the pleasure
and joy which are created when life surges through us, we discover
that the pleasure and joy are increased when we clear away the
obstacles. Those obstacles are the inappropriate elements of
archetypal fields; they are the thoughts and images which judge
particular objects to be damned and not loved, and so we try to
shut off (i.e., "dam") the movement of life-energy to those
objects. Thus, the spiritual path -- in contrast to religion's
collection of rituals, rules, theological concepts, and moral
principles -- becomes simply this: the intuition-guided creation
of archetypal field-elements which facilitate the flow of
life-energy to and from each archetypal aspect of spirit as
presented to us in material form.