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

sex. This was already something which was used to foster the bonding of the group, so when there was a threat to that bonding it would be natural to increase that behaviour and focus it on those members who were threatening the stability of the whole.

No doubt the men were also using sex to bond amongst themselves. But sex between the men and the women would have taken on a profound significance at this time.

We have to remember that the basic nature of the men was to be unconditionally loving. This was their nature at birth and was fostered by the nurturing process and the harmony of their society. To the extent that they had had to learn to suppress that nature and copy the behaviour of the leopards, they were no longer whole. They had laid a conflicting program over their original one and this would have compromised their sense of emotional security. While hunting provided an outlet for the frustration of living a divided existence, at base they longed for their new persona to be reconciled with their original nature.

Thus sex came to fulfil a third role. First it was about reproduction. Then it was about social bonding. In the third stage of its evolution it became about emotional healing through a physical union with an individual who represents the disowned part of our own nature. This is how the sexuality of most males became fixated on women and the sexuality of most women became fixated on males. Bisexuality was our first nature, this was our second nature, and soon I will consider the development of exclusive same sex fixations.

But sex, while very helpful in slowing down the process of men’s developing neurosis, couldn’t halt it.

It was around this time that we developed our conscience. The conscience is the code of the society internalised as a part of the individual’s ego. So, at first, we would allow our behaviour to be guided by the criticisms of others. But, not wanting to be the subject of social approbation, at some stage we would start to second guess, we would internalise the rules and tell ourselves off for going against them before anyone else had the opportunity. The pain we felt when our behaviour conflicted with the rules of the conscience is what we call guilt.

The conscience, while it tended to cause us pain and thus make us more self-centred, did keep a lid on extreme expressions of hostility. Later in history there would be exceptions to this in which some individuals and societies developed consciences which saw some kinds of hostility as being in service of what they saw as the good. It was under these circumstances that most of the greatest human atrocities have been committed - witch burnings, The Spanish Inquisition, The Holocaust, “ethnic cleansing”, genocide against tribal cultures and war. Here the concept that some group of people were evil, made it seem to the individual’s conscience that any form of hostility heaped upon them was in the service of the good.

Because the rules of this society were principally those of the females who kept the home together, the men began to become more and more prone to feelings of guilt about their competitive hunting lifestyle. They weren’t actually doing anything wrong (they were taking care of aspects of the needs of the group) but it felt wrong. And the more wrong they felt, the more insecure they became, and the more insecure they became the angrier they became and thus the more destructive they became, and then they really were doing things which they could see were doing harm to the group. And so on and so on. Stopping the process would have required either explaining to themselves and the women what was happening, which they didn’t yet have the insight to do, or saying they were wrong which they knew was not the case. If they didn’t defy the implication that they were in the wrong they would have collapsed into a state of inoperable self-contempt or depression. The more insecure and condemned they felt the more angry and egotistical and defiant they became, and armouring was the form that this took in the shape of their personalities. The initial substance with which we built our armour was repressed anger. This is why, when the armour is compromised, a release of anger or even violence is the result.

Over time, the whole of the group became insecure and armoured. Hostility within the group and the strain of desperately trying to use sex to socialise the men put a strain on the women and compromised the nurturing of the children. We all ended up getting hurt. And, in our pain, we turned within and began to build a wall that we thought would keep us safe.

As we males became more and more egotistical and more fragile in our sense of ourselves, drastic changes in social behaviour had to take place in order to hold the group together.

This was the origin of monogamy. The only way to keep men from fighting over the sexual favours of women was to institute strict controls on sexual behaviour.

Of course this meant that both men and women had to adopt sexual repression. We could no longer simply do what we wanted when it came to our sexual behaviour. But the desires were not gone. We still wanted to have sex with different people, but we had to push those desires down and contain them. In this way, repressed sexual desires became a part of the substance of our armouring in the same way that repressed aggressive feelings had become before this.

This is when fear of sex became a significant part of our psychology and our society. When we were not armoured, sex had been an unthreatening and pleasant part of our lives, and something which was beneficial to our society.

But the armoured personality and the armoured society are built on sexual repression. Erotic feelings are essentially anarchic and could bring the whole thing down. And, unrestrained sexual behaviour in an armoured society leads to social conflict. We keep it all together by not sleeping with each other’s partners and not confronting people with sexual arousing material which might make it hard for them to maintain their self-discipline.

Because our tertiary sexual drive is to reunite with the disowned part of our own nature, we came to select sexual partners whose appearance reminded us of our original state. This is how we developed our concept of female beauty. What we tend to think of as classical beauty is childlike features such as wide eyes, full lips, a slim build, and, in our originally hairy days, this included a shortage of hair. And so this is how we lost our hair. This is called selection for neotony and it explains why we look more like a chimpanzee foetus than we do like a full-grown chimp.

So eventually we became relatively hairless.

Primitive tribal societies often run around mostly or completely nude, but, as we became more armoured and found ourselves carrying around a powder keg of repressed sexuality, the wearing of clothes became a priority for us. They made us feel less personally vulnerable, but also they covered up the flesh of others which was a potential stimulus for our anarchic erotic feelings. If you are hungry, and you are on a diet, it is easier if all that yummy food is covered up. It helps you maintain your discipline.

Now we can see the significance of our myth about Adam and Eve in the Garden of Eden. They were naked and lived an idyllic existence. Then a predator (a snake in the story) inspired them to seek knowledge of good and evil (in this case the destructive behaviour of predators, which seemed evil to them in their idyllic state), and, as a result, they developed a sense of shame about their nudity. And they were expelled from the Garden, which is what ultimately happened to us. We became alienated from the natural world and condemned to a life in the wilderness of our own neurosis.

Over time we would develop cities which were external expressions of our own armoured state in which we would shelter from the natural world of which we no longer felt a part. This had the advantage of allowing us to work together in larger networks on the problem of understanding the world and ourselves. On the downside it allowed forms of social alienation such as loneliness, crime and homelessness to flourish. The invention of the internet makes urban living no longer necessary for networking, but we have too large a population for most of us to live any other way. Psychologically this isn’t a problem as the emotionally healthy individual can thrive in a somewhat artificial environment. The only problem is reorganising our lives in such a way that our cities are ecologically sustainable.

Our Individual Experience

Our own early experiences in many ways mirrored what happened to us historically as a species.

When we were born we were an unconditionally loving bundle of physical needs.

We’ve touched on the meaning of love, but let's look at the phenomenon in more detail so that we know what we mean by the unconditionally loving nature of the infant.

It is all too easy to get love mixed up with adoration or compassion. Love is really a kind of communication. It is any communication which comes through the ego rather than from the ego. Love is when we are really with another person rather than somewhere else in our head. Love is characterised by paying attention and being spontaneous. When we are open to love every interaction with others changes us. We are closed off to love when our behaviour is stereotypical, when rigid character traits and ways of expressing ourselves interfere with open, spontaneous communication. This happens when our ego is insecure, caught up in attempts at self-justification, and when we feel the need to repress our feelings, whether of anger, grief, sexuality or whatever, and are afraid to be spontaneous lest it release those scary feelings. When we are able to really be with someone and open up spontaneous communication with them it can be accompanied by the deep feelings of warmth that we associate with the concept of love. But it is important here to concentrate on process rather than experience if we are going to understand the phenomenon. The reason why we generally experience love only for friends, sexual partners or family members, is that these are the people we know well enough not to be afraid to drop our defences with them. Our soul (or original self or inner child) loves everybody unconditionally, but when our ego is insecure it is too scared to open up to that love, except with those who reassure it with their indications of acceptance. This also explains some of the experiences which are common in charismatic religious gatherings. Provide a context in which people feel accepted and united with others and the capacity for experiencing love can surface, giving usually chronically ego-bound individuals a sense of something that seems totally magical and otherworldly. They see it as proof of the existence of a supernatural God and a confirmation of the philosophy of that particular church, while others might realise that the same kind of experience could come if the armouring of their ego had been compromised by the consumption of LSD.

Let’s imagine ourselves first entering the world. We are unconditionally loving and we have needs - to be fed, cleaned, cuddled, etc. We interact with those around us in an open and spontaneous way. At first this may mainly be communicating about our needs - crying when we are hungry,