Articles - What Is The Things Called I?

Thank God Almighty, We Are Free At Last
What’s the Next Step for Psychology and Religion?

Thank God Almighty, We Are Free At Last
By Allen C. Carter, Ph.D.

These are the stirring words delivered by Dr. Martin Luther King, Jr. as he concluded his famous I Have A Dream speech in August 1963. The speech is often considered to be one of the greatest speeches of the 20 th century, because it describes freedom as a world where blacks and whites join as brothers and sisters. Dr. King realized that we are free when we realize we are not separate beings. True freedom means integration with our opposites. And true integration means I and my opposite are one and the same. But Dr. King did not understand the nature of the deep mechanism of the mind that keeps us in separation and hatred, preventing us from recognizing that we are really One.

In 1966, a few years after Dr. King’s speech, a document was being dictated describing this mechanism. It was published in 1976 and is called A Course in Miracles (ACIM). While Dr. King was in Memphis helping the sanitation workers, Dr. Helen Schucman was in New York City recording words from Jesus that described the vision of true freedom. This was a vision that Dr. King would never get to experience for he was conditioned by the belief that the suffering he experienced as a Black man was real.

As a Black man and a Course in Miracles student, I can appreciate the seemingly disparity of Dr. King’s belief and what the Course teaches. I can recall the excitement and sense of freedom I felt when I began studying the Course. I knew it provided a way out of the prison that enveloped me and anyone else who thinks of themselves as separate identities. Yet, my ego always brought me back to the world I experienced: – a world filled with racism, bigotry and prejudice. The age-old question of how to live “in the world” but not “of the world” described my predicament, especially around the issues of racism and prejudice. There seemed to be plenty of evidence that racism and prejudice were real. Hadn’t I experienced Jim Crow schools and been arrested for desiring a hamburger at a White lunch counter? Hadn’t I seen little Black boys and girls assaulted by water hoses and police dogs in Alabama, my home state? Hadn’t I seen one of my most beloved leaders, Dr. King, shot down in Memphis for merely fighting for equality and fairness? Hadn’t I experienced all of this? Wasn’t this enough proof for me that this world was real? What else did I need to know as a Black man? Was I too stupid to wake up and smell the coffee?

But then I realized that all this is exactly what the ego would say. It has to prove to me that I am a separate identity with physical and mental pain. It has to because this is what the ego is: – hurt, pain and suffering. It cannot show me true joy, peace and freedom because it does not know what joy, peace and freedom are.

As I thought about my experiences with racism, I remembered the teachings of the Course. The Course says I will identify with a thought system that will provide my “reality”. The thought, “I am a Black man”, will produce everything that is associated with being Black – a history of injustice, victimization, discrimination, and all its attendant feelings of rage, hurt and distrust. However, with the teachings of the Course, I knew these experiences were only part of a dream to keep me feeling separate, not only from White people but more importantly from God. With the teachings of the Course, I could rest in the truth that none of the pain and suffering that I and my people had experienced were real. What joy! What freedom! What a release! I knew this was the true reality and I had to share it with my Black brothers and sisters. I wanted them to

share in this new found freedom. I wanted them to know the only thing they had to do was free themselves from the real tyrant, the mind. I wanted them to know that nothing they experienced was real.

So I began to share what I was learning from the Course with my Black friends. Little did I know that the responses I would receive would be those of indifference and hostility. My politically minded Afro-centric friends saw me as being politically naïve, unwilling to see and appreciate the reality of racism and oppression. My more traditional Christian Black friends told me freedom and oneness could only be found by studying the Bible and accepting Jesus Christ as our savior through his death on the cross.

These responses filled me with anger and frustration toward my “own people” for not being open to a new approach that could offer real freedom. But as I wrestled with my anger, I returned to the teachings of the Course and realized the ego’s fundamental purpose is to convince me that I have problems which are external to me. Once this is accomplished, it convinces me that the solutions to these problems are also external to me. According to the ego, I have done nothing to cause the problems nor can I solve them. It is always someone else’s fault. As I thought about this and my experience as a traditional Black Baptist earlier in my life, I remembered how important religious beliefs were to me. Being a part of a religious community gave me a sense of belonging, identity and protection. It assured me that I was not as inadequate or as inferior as the White society had taught me. I also thought about my ancestors who lived in slavery and how the Black church served as their sanctuary to protect them from their White slave masters. The church was a safe haven for them and provided them a place where they could have a sense of independence and racial pride. The Black church became the breeding place for almost all Black institutions and political or social movements. The Black church therefore was central to their physical survival and a crucial source of psychological and sociological identification, providing a reason for their existence and hope for a better future.

No wonder my religious friends did not accept what I was saying to them. I was challenging their fundamental belief system. I was threatening the core of their racial, religious and cultural identities. I was asking them to give up generations of teachings that Black identity is based on: – the essential belief in the reality of injustice, discrimination and oppression. To take away these beliefs would be like taking away their identity! Even their savior, Jesus, had suffered pain and injustices also. They could identify with Him because of this. I realized I had to let them be who they thought they were without judging them. I had to stop making them wrong and allow them to be where they were.

In a similar fashion, I had to rethink my approach to my politically minded Black friends. Racism and oppression were real to them. That was their belief and they did not want to be told it was not true. Again, I had to look within and realize the issue was not with them, but it was my need to see separation as real and believe that they needed to change. Like my Christian friends, my Afro-centric friends’ beliefs were seen as being essential to their identity and would be defended against any challenges or threat. They felt that White people did not care about racism.

On the other hand, I would think of the times I was one of only a few Blacks in ACIM classes. Although I felt somewhat free to be - surrounded by people who were more open and willing to question most beliefs, I still felt a degree of distance and separation. It was as if I had a dual perspective and would listen from the point of view of a Black man, feeling that most White people were unaware of their unconscious and subtle racism, no matter how spiritually evolved they were. But I knew that anything that is dual in nature is ego based (not real) and therefore keeps me imprisoned in my mind. Yet, the thoughts would persist and I would wonder why racism, sexism and oppression were never mentioned or why more people of color did not attend ACIM gatherings. The inner conflict was certainly mine, but I was puzzled as to why it did not seem to matter, - or so I thought.

The key words are, “I thought”. The Course teaches us that it is our thinking that produces this world, and within the world I have seemingly chosen to have this form, time and place to have these experiences. My only job is to see that there isn’t anyone out there. There aren’t any White people, Afro-centric brothers or Christian blacks. They are only images that seemingly produce issues for me to make me think I am separate from them and that this world is real. The truth is there is only One and that is the I that I really am. With this knowledge, I can see that I am my own liberator. I can see that it is my responsibility to release myself from my ego by surrendering my will to that which is greater – the Holy Spirit. Now I know the meaning of the wisdom of the ages – that whatever I release I am released from and whatever I bind to me, I am bound by. This knowledge surpasses even the thoughts of Dr. King and makes us know that we are truly free at last, free at last, thank God Almighty, we are free at last.

What’s the Next Step for Psychology and Religion?
By Allen Carter, Ph.D.

I recently heard while watching a religious television channel, a minister asked the congregation, “Where will your soul spend eternity?” Although this is a common question for ministers to address, few people realize it is also relevant for psychologists. While it is apparent that religion and psychology share common interests, it is not widely known how similar they really are. For example, many believe the definition of psychology to be the study of the mind but its literal definition is, the study of the soul. The soul is defined as essence or an indispensable quality of anything. In a similar fashion, the word religion, which is often defined as an organized set of sacred beliefs, literally means binding back or returning to God or Source. Discovering the essence or indispensable quality of anything involves identifying the source. For example, the indispensable quantities water are hydrogen and oxygen which when combined in the proper amount become the source of water. Source and indispensable qualities are critical to knowing the essence of anything. Therefore religion, which refers to returning to the source, and psychology, which literally means a study of essence, are clearly united. As a result, both fields must address the service of source.

So how do we understand about source? Clearly the way we come to know about anything is to be aware of it and the way we usually become aware of anything is to think about it. Thought, therefore, appear to be the foundation for knowing. In fact, the famous philosopher and mathematician, Descartes believed thinking was so basic that he uttered his famous statement, “I think, therefore, I am.” To him, thinking and man’s identity were one and the same. I am my thought or so I think.

But just what is the nature of thoughts? Since they are crucial to my identity, as Descartes declared, it is imperative that I inquire into their nature. When I look into the nature of thoughts, I can see they are about some object, idea or concept that is separate from me. If I were to continue to look at these thoughts, I would find that each one is different. No matter how hard I try, I cannot think only one limitless though. Try it… you can’t do it. What emerge are the indispensable qualities of all thought. They are separate, limited and different. These indispensable qualities are fundamental to all thoughts. Since they are fundamental to all thoughts, they must be fundamental to how we see ourselves and the world, because we cannot or understand ourselves or our world without our thoughts. We think we are separate and different from others and definitely do not see ourselves as infinite.

We believe we are limited beings living in physical bodies who interact with other human beings who are also limited by their bodies. It just seems unquestionably true that I am a body and you are a body and we are separate from each other. We interact in a world that seems to be made up of separate, limited and different objects that parallel our separate, limited and different thoughts. This appears to be our reality. We think we cannot exist in a world where there are no differences, limitations or separation. It would literally blow our minds if reality were otherwise. We need to be able to think about separate ideas, thoughts, feelings, beliefs, objects and actions to know we really exist. This principle is fundamental to man’s existence or so he thinks. In fact, Descartes’ famous statement would have been more accurate if he had written, “I think, therefore I am separate, different and limited.”

Herein lies the key for psychology and religion – the “I” that thinks. Once it thinks, it produces a world of separation, limitation and differences. Psychology must see this as fundamental since it is concerned with identity and identity is based on thoughts. Thoughts can remain separate and different but they may also coalesce into clusters and become beliefs. Beliefs are simply thoughts that have a sense of actuality or some apparent truth. The more important a set of beliefs is for an individual, the more validity it will appear to have. Value is thus established for the beliefs and this value gives meaning to thoughts and can provide a purpose for our lives. Obviously this process is important for religion since religion is concerned with beliefs, purpose and value. Once value is established, a hierarchy of thoughts must occur because value implies one thought is better than or lesser than another thought. Those that are valued as extremely important often become incorporated into an individual’s identity and are no longer held as just beliefs but seem to be the “truth”. These beliefs are held in such high esteem that they become unquestionable. They become the essence of who we think we are because they are part of our identity. They are like hydrogen and oxygen are to water. They become us. These beliefs are crucial because they not only tell us who we are, but what our world is like and how we are to act in it. We become one with our beliefs. We think there is no separation between us and our beliefs. We think our beliefs are our reality.

Yet the reality is, they are beliefs founded on the thought of separation and are framed in a way to make us always feel we are different from each other and from the world. But we fail to see that this is all based on a thought that is not absolutely true. Beliefs are just beliefs- not fact or truth. Yet we want to believe these beliefs about ourselves because we want separation and difference to be our reality. I think that I am different and separate from you. It just seems so real. But what appears to be reality actually is not real or true at all! It is simply a set of thoughts in our minds that we interpret to be reality. Our thoughts and beliefs about ourselves create what we believe and interpret as true.

The key word here is interpretation. Interpretation provides the basis for how we experience our world. Interpretations are derived from our past conditioning and experiences. It is our past teachings, experiences and conditioning which determine how we see or experience things in the present. For example, when we see a beautiful scene, such as a lovely autumn day in the woods, we only know that it is lovely and beautiful because we have been taught about it or experienced it as lovely or beautiful. The woods in reality are just trees, water, leaves and greenery, nothing else. The eyes, ears and other senses respond to the thoughts of the mind and tell us how to interpret (see, hear, smell) our experiences. This interpretation is based upon past beliefs, thoughts and conditioning. To put it succinctly, seeing is not believing; believing is seeing.

The source, therefore, or essence of man is now identified. It is beliefs or thoughts. This is the domain that religion and psychology have in common. Herein lies not only the commonality of the fields, but also the next step. Both fields are committed to understanding the nature of man, his thoughts, beliefs and the foundation of his identity. In order for this to happen the source must be investigated to its fullest. Psychologists, theologians, rabbis, imams, and ministers must look inside this thinking mechanism that calls itself “I”. They must see how it functions and how it causes some thoughts to appear to be unquestionable and true, thus rendering them indispensable or essential to man’s identity. This “I” that Descartes called the “I that thinks” must be fully explored for it appears to be the source of all man’s beliefs, values and behavior. The thought that “all thoughts, ideas, concepts and objects must be separate, limited and different” must become the primary focus of this investigation, for this is the very foundation or source of our world. To examine this, psychology and religion must begin with their respective thought systems or beliefs, challenge their importance and realize they are not absolutely true! They are beliefs and interpretations that appear to have importance for the identity of the individual and their respective professions. More specifically, psychology must let go of its basic belief that the individual personality is central to understanding life. By the same token, religion must be willing to accept that it is a faith system founded on beliefs that are the product of the thinking mind. As such, they are limited by the manner in which the mind thinks, because the thinking mind always presents thoughts of separation, limitation and difference. Religion and psychology must understand that they do not teach truth! They teach beliefs that they think are true! In fact no one can actually teach truth – not this writer or anyone, because words must convey thought and thoughts are not true. They can only be interpretations of truth.

In order for truth to be, it must be unchanging, consistent and eternal. For example, two plus two equals four is true and cannot change. Thoughts on the other hand can change and may be inconsistent, temporary and hence not true. Moreover, thoughts are primarily conveyed by words and words are symbols that always express ideas of separation, limitation and difference. They cannot accurately express that which is eternal and unchanging since they are only symbols. Symbols cannot ever be the actual event, object or idea. They only represent the event, object or idea. At best, words and thoughts can point to the truth but not be the truth. Truth cannot be actually expressed; it can only be experienced. The ancient statement about truth, “He who knows doesn’t speak and he who speaks doesn’t know,” clearly illustrates this point.

Since neither thoughts nor words express absolute truth, every thought must therefore be questioned. There can be no unthinkable question. Both fields must be willing to be open to the unknown and willing to think the unthinkable. To do this they should be willing to use the process that I ask my students to use. In the course of inquiring, I tell them to ask themselves: “How do I know what is absolutely true? Who or what would I be if I gave up my basic belief system? Who or what would I be if I had no thoughts?” Questions such as these should become the framework for both fields if they are to get the source.

I realize this is a giant undertaking, for it would question the basic ground on which both fields rest. But in order to discover the truth, there must be a willingness to question every idea, thought and belief. Otherwise the mind will continue to perpetuate a system of thought that generates a world of conflict, division and ultimately wars – which are all the result of the thought of separation, limitation and differences. The stakes are too high at this point for us to continue with these unquestionable beliefs. The pain is too great. The misery is too immense. Leaders in religion and psychology must take the next step. And “thinking” outside of the box will not be enough, for thinking is the box that has limited us. If our leaders could get outside of thinking, they would open doors to the greatest joy and freedom ever known – knowing the domain beyond separation, limitation and division. They would realize that the only barrier to true knowledge is “thought” and come to that which we all seek – the Essence and True Source – the Source which cannot be known through thinking – the Source which is “I” that is “I Am That I Am”, the “I” that is All, the “I” that is the One and Unthinkable One.