How to Be Free by Joe Blow (best interesting books to read .TXT) 📕

those around him than he gave. So accepting these thoughts would have not just been doing the right thing by myself, but also by others.

We have limited control over what we think or feel. We do have some control. We can distract ourselves or learn disciplines such as meditation. But often this is not a good idea.

The natural tendency in the mind is to seek wholeness. We can make ourselves miserable quite easily by clinging to ideas by an act of will or trying to fight against the ideas and feelings which come to us unbidden.

Armouring

So what form does this human neurosis take?

The psychiatrist Wilhelm Reich wrote about a phenomenon he called “armouring”. According to him there are two forms of armouring - body armour and character armour. The purpose of armouring is protection from what is inside and what is outside. 

Body armour involves the storing of repressed emotions in the musculature of the body. A good example is the archetypal stiff upper lip. Reich found that, by observing the body, one could see the undealt with emotions, and massage of certain parts of the body could bring on a cathartic release of anger, tears, feelings of grief, etc. and free the body up to experience more pleasurable experiences such as sexual arousal.

Character armour is a fixed ego structure - an inflexible, defensive way of thinking about ourselves and similarly inflexible, defensive way of behaving. The behaviour of the armoured individual could be described as stereotyped or habit-bound. This is the opposite of the open, spontaneous approach to life which was our original nature.

Reich described this armour as : “a protection of the ego against external and internal dangers. As a protective mechanism which has become chronic it can rightly be called armour... in unpleasurable situations the armouring increases, in pleasurable situations it decreases. The degree of character mobility, the ability to open up to a situation or to close up against it constitutes the difference between the healthy and the neurotic character structure.” The Function of the Orgasm (translated by T.P. Wolfe, Panther, 1968)

On the larger scale it is possible to relate this to forms of thinking exhibited by groups of individuals. In some groups we find the free expression and exchange of ideas, while others are bound up in unquestioned dogma. Such dogma, which we may find in religious groups or political organisations for example, is another form of armouring aimed at protecting the group against criticism from the outside and the insecurity of free thought and doubt within.

What Is the History of the Human Neurosis?

I’m not a biologist or palaeontologist. This is just a loose theoretical framework which I’ve put together from pieces of other theories and my own imagination.

The process of evolution has expressed itself in a multitude of living creatures, each taking advantage of the potential of its own niche in the ecosystem. The natural system of which any animal or plant is a part places limitations on its behaviour. For instance a population which breeds too much might find itself exceeding the carrying capacity of its immediate environment and having to migrate or die off.

But within these limits, the vitality of the species resides in the fact that each individual tries to maximise its mating opportunities. This is how species become stronger. Since those who are healthiest can win the competition to mate, the stronger genes are propagated more often than the weaker ones.

This process is very effective, but it carries with it a serious weakness. It limits the capacity for co-operation and thus achievement through group effort. These forms do occur in non-human animals quite extensively, for instance in the case of a pride of lions co-operating to hunt an antelope, but the full potential for co-operative achievement is always compromised by competition for mating. Hive insects have a co-operative society which seems to have minimal internal competition, but they also appear to be an evolutionary dead-end, although, unlike the dinosaurs, an environmentally sustainable one.

Humans breached this impasse.

In any animal species in which the infant bonds with the mother for any length of time after birth, the nature of the new-born infant is to be unconditionally loving. Love is simply open spontaneous communication and learning is absorption of information by observation. The infant, being a blank slate in terms of discriminatory thinking, will bond with the mother without discriminating in any way. This is what makes that bonding possible, and explains why some animals will bond with a human and act as if they were the mother. But, in most species, the period of this bond is short because the need to fight for survival in a harsh environment takes over. The individual’s behaviour is determined by an interplay of instincts, which are a part of the physical operating structure of the animal and common to all members of that species, and learned behaviour, either directly competitive or co-operative when needed to meet short term ends such as pack hunting to provide a collective meal.

A capacity for imagination and intelligence are inherent in complex brains. Just as life is an experimental process in which more complex living systems can form over time and survive or not depending on fitness for interacting with, making use of and living within the limits of the environment, so thinking works the same way within the individual brain and the society of which it is a part. Imagination and insight are functions of open spontaneous unstructured information sharing within the brain. This is the opposite of stereotypical thinking, i.e. thinking which follows strict pathways. The brain function of most animals is dominated by stereotypical thinking because, most of the time, this is what works most effectively in meeting the challenges of the struggle for survival and the mating imperative. While there might be times when a little lateral thinking would be beneficial, stopping to think would generally be a liability to survival, so that potential in the brains of those species did not develop.

The longer the nurturing period the more of a chance the species has of developing a co-operative social culture and with it higher intelligence. The mother’s instinct to nurture may be driven by the imperative to protect and foster her own genes, but it shelters the infant’s original unconditionally loving nature, with its capacity for freely imaginative thought, and allows it to flourish rather than be subsumed by the survival imperative. Intelligence and imagination were potentials just waiting for the right environment in which to develop.

Our ape-like ancestors lived in the fertile Rift Valley of Africa, where there was plenty of food and relatively few predators, thus allowing the females to nurture their offspring for a longer time. (The nurturing period of humans is longer than that of any other animal.) This liberated our intellect and allowed us to form a co-operative, non-competitive society. Freed from the battle for survival, we began to look at the world around us and wonder how it worked and what it meant.

Some other species developed close co-operative social bonds and, with them, at least the rudiments of intelligence. One can see these qualities in the behaviour of some of the ape species and also sea mammals such as whales and dolphins. One major advantage that we humans have however is hands with opposable thumbs. The apes are not as intelligent as us, but even if they were, they would not have been able to develop technology with their clumsy hands and thus they couldn’t make full use of that intelligence. And whales and dolphins are stuck in the sea and have no hands with which to manipulate their environment.

So if our origins were idyllic, what went wrong?

There was a problem. While predators were less prevalent they were not nonexistent. The group was vulnerable to animals such as leopards which might find us easy pickings.

The women had to concentrate on rearing the young, so the job of protecting the group from leopards fell to the men.

We are learning machines and thus we adapt to our environment and the nature of the tasks we undertake. Within the tribal home openness and love and spontaneity were the order of the day. But once we went out to kill the leopards which threatened us we had to adapt to a different kind of environment - a hostile one - and a different kind of task - one which required discipline and hostile behaviour from ourselves. If we were to effectively protect the tribe from leopards we had to become like leopards.

Now if this behaviour had been limited to the hunt, everything might have been fine. But it is hard to entirely successfully divide oneself into two separate mindsets, one for home and one for work. The men would have been bound to bring some of the aggressiveness and competitiveness they learned on the hunt back into the previously harmonious tribal home.

All of us were new to this. Our understanding was limited, and what mattered was maintaining the stability of the group. The women were worried that this aggressive behaviour would compromise the harmony of the tribal home and thus have a detrimental influence on the infants. And so they criticised the behaviour of the men. In this harmonious society, criticism of one individual by another had rarely been necessary.

At first this would not have been a big problem, we were still very healthy and thus very flexible. What made it a big problem is that there was no solution. Gradually, over time, it would increase. The more the men felt criticised at home the more time they would want to spend on the hunt. And they went from hunting only predators, to hunting animals for food. Previously we had been vegetarians.

There was one powerful approach to this problem, but it was not, in itself, a solution, and that was sex.

Sex is clearly necessary for reproduction. It fulfils that function in all mammals. But, in more social mammals, it fulfils a second function, that of social bonding. We can see this particularly in the behaviour of very social mammals such as the bonobos and dolphins.

One way to bond with another individual or ease the tension of any form of emotional conflict, is through the mutual exchange of pleasurable sensation. While reproduction requires sexual contact between the male and the female, the use of erotic pleasure for social ends need not be restricted to male/female activity. And thus we find that, among bonobos, dolphins and other species, sexual activity occurs also between members of the same sex.

The bonobos, our nearest genetic relatives, spend a lot of time rubbing genitals. Adult males generally won’t rub genitals with their mothers, but otherwise these genital exchanges are not restricted by age or gender or kinship. Bonobos do not form permanent relationships. And bonobo society is matriarchal. Male bonobos are bigger and stronger, but the females are more closely bonded with each other and thus the centre of power.

This gives us some clue as to what the life of the earliest humans might have been like - matriarchal, no pair bonding to compromise the communal whole and sexual behaviour bisexual and largely indiscriminate, acting as a kind of social glue through shared pleasure.

It is important to point out here that this was pre-neurosis, pre-armouring, and therefore sexuality would not have taken any of the armoured forms that it did later. Armoured sex can be a conduit for anger and, in the extreme, can morph into rape.

The natural response of the women of the tribe to the increasingly rowdy behaviour of the men would have been to try to socialise them through