Transcending Transcendence:
Moving Beyond The Practice of Dis-Identification
A Clarification To Ken Wilber's Quote
Ken Wilber is sometimes quoted as saying that "the ultimate spiritual practice is dis-identification." As this can easily be misunderstood, I thought I would clarify that here.
This quote, in and of itself, is not wrong, but it is only half-accurate, both in reality and regards to Ken Wilber's work. Specifically, it describes is the agentic half of spiritual practice, or the erotic (Eros) impulse of mind to transcend all concepts of the mind to discover the formless emptiness that is its eternal Self.
We might say that it is the central practice of the Hinayana Buddhist tradition, which is focused on the liberation of the self into Nirvana. It is instructive to note that the term Hinayana means "inferior" path, because it was often seen as limited in scope, especially in relation to the Boddisattva vow to liberate all beings. This Bodhisattva vow requires that we postpone our own absorption into Nirvana (the ultimate dis-identification with all that is) until all sentient beings are also free (which might take longer than a weekend...)
The idea that dis-identification is the "ultimate" practice brings up Ken Wilber's idea of "state of the art" enlightenment. Wilber suggests that Nirvanic dis-identification was state of the art at the time of the Buddha. Hence, while the Buddha was fully enlightened for his time, as his awareness/practice was state of the art AT THAT TIME. However, since that time, we have refined our understanding and capacity for enlightenment, into the boddhisatvic and non-dual.
The non-dual realization sets a new standard. It says that the (ONLY is a bit strong, but pretty much justified) purpose of dis-identification is so we can participate in life fully without shame/fear/personal. Erotic Transcendence is in service of Agape/embodiment/communion. To put it is more prosaic/rational terms, and as I like to say,"the purpose/value of independence is interdependence."
Until we transcend our identification with our "s"elf (that which we are identified with), we are imprisoned by it. Hence, we cannot truly partner with another through free/creative choice, but create co-dependent relationships that protect the "s"elf. We make it "personal." Until we can dis-identify with the "s"elf in question, any evaluation of that self as less than divine will have us feel shame. We then try to protect ourselves from that shame by creating self-esteem dramas around it. We will either try to achieve something that proves that our "s"elf is "worthy" (constructive drama), or try to prove that something else is less worthy, making our self more worthy in comparison (destructive drama).
To transcend this identification and the shame associated with it is an incredible achievement, and is to be sought and cherished. However, if we get lost in the process of transcendence and forget the purpose/meaning/value of it (communion, interdependence), we have dropped context. We end up pursuing "transcendence/sis-identification" like a trophy in the self-esteem game. It becomes a type of constructive drama we use to prove our worthiness. Typically, we project this self-esteem game onto other people, and find ourselves annoyed with their lack of dis-idenfication.
It is when we remember that the purpose (keep context) of dis-identification is engaged communion that it gives its true gifts. This is the other half of the "ultimate spiritual practice." Together, like right and left feet, we can progress from hopping, to walking, running, and dancing. We can transcend our identification with objects ("s"elves) on all 9 life dimensions, but it is through the free engagement such identification makes possible that we experience the divine beauty/gift of life (the highest levels of pleasure/happiness/bliss). The key to happiness is to relate to and engage fully with the manifest world on the 9 dimensions practically - as expressions of Self, not self-esteem. The more fully we can participate in them, the more happiness becomes possible.
To make it more concrete, the desire to transcend/dis-identify our "negative" experiences comes from a motivation. The question is, what is that motivation? If it is not communion/interdependence, I suggest that it is dropped context/self-esteem based. It is the self trying to prove its value by transcending itself. It is what I call, the transformation trap, or Enlightenment as the Ultimate Con Game.
