What I would have said at the Hoʻokuʻikahi Reconciliation service on Jan. 17 if I’d had more time:
The great psychologist Carl Jung said:
There is no coming to consciousness without pain. People will do anything to avoid facing their souls.
I noted in my talk at St. Andrew’s Cathedral that it felt strange at first to be addressing a topic as seemingly secular as sovereignty in that space. But I soon realized that reconciliation isnʻt secular at all – it is about consciousness. Reconciliation is about consciousness because it requires the taking on and consideration of other perspectives. This taking on of new perspectives, according to Integral theorist Ken Wilber, is the very definition of “cognitive,” which is why much of the anti-intellectualism that runs through the spiritual movement is misplaced.
When organizing the service, Kahu Dr. Kaleo Patterson used a phrase that caught my attention: “mindful nationalism.” It caught my attention because Iʻve always found the use of the term nationalism in the Hawaiian movement somewhat alarming. People who are familiar, or who can remember the horrors of the nationalist movements of the early- and mid-twentieth century would find the term even more alarming. So the descriptor “mindful” is absolutely crucial here – it makes clear that ours will not be the mindless nationalism of so many independence and regime changing movements. It sets into the record that we will not use easy lines of division to exclude people from the nation that is being built here (even OHA uses the term nation-building), or perhaps restored.
The consciousness required of such a mindful nationalism requires development: conscious(ness) change over time. Developmental psychology shows that people, given a reasonably healthy social environment, develop (or “evolve”) over time in predictable ways that begin to include larger and larger groups into their “circle of self.” The prevailing mode in the social sciences and humanities – postmodernism – deconstructs hierarchies, and being sequential, development could be considered a hierarchy. This “flattening” of the social landscape creates what Robert Bly has called the “sibling society” – a society in which everyone is on the same level. Without parents, there is no agreement in such a society that some people, over time, gain true wisdom. Our culture’s obsession with youthful bodies has as its parallel an obsession with youthful (immature) consciousness. Witness reality TV, in which self-serving avarice is considered a virtue.
Partly because of this flattening, both sides of the political spectrum have become materialistic, but in different ways. Thought it claims to be spiritual, and likely is (in its own strange way) the right is pretty literally materialistic: it is the party of business, and its God wants you to be rich (this explains why the US is the only developed country that is both wealthy and religious). The left is materialistic in a different way: there is a Marxist thread throughout it that sees historical materialism as a driving force of history. The material history of class struggle is history itself. “History is the history of class struggle,” as Marx put it.
Because both sides are materialistic, progressive communities of faith are quite rare (religious but not materialistic in either of the ways described above). This is why, in my opinion, they comprise the majority of the small group of people occupying the “higher” levels of consciousness which we would all strive to reach, if only we knew they existed. In other words, science and modernity itself can put up obstacles to development. (This is not true in all cases, in fact, most of the notable quantum physicists were mystics).
When one can be driven by both the naʻau (literally “gut”, intuition) and the naʻauao (intelligence, enlightened consciousness), it is a profound state for effective decision-making and eventual reconciliation.