Read the simplified version here
Embarking on a journey towards enlightenment, I found myself deleting my website, abandoning appearances, and adopting a uniform attire daily, in an attempt to sever ties with a shallow life of ephemeral thrills. Enlightenment is the full dissolution of the self-world dichotomy, and I wanted to move all the way far right on the continuum (see figure 1).
Figure 1: The Varieties of Self-Transcendent Experience.” Review of General Psychology, vol. 21, no. 2, 2017, pp. 143–160. DOI: https://10.1037/gpr0000102
It became apparent that neither the far left or the far right were unpractical, and that healthy human functioning actually occurs in the mid-point, also known as ‘subjective wellbeing’ in positive psychology. From the mid-point as a baseline, one might have peak experiences for a moment here and there, but should return to baseline to operate successfully in the world.
In saying that, extreme indulgence nor complete renunciation held the key to genuine contentment. This realization prompted an exploration of Aristotle’s Golden Mean, advocating for a balanced life that navigates between excess and deficiency, which changed my mind about wanting to reach enlightenment and instead settle into ‘eudaimonia’. Through Aristotle’s concept of the golden mean, this essay defends my decision to balance between material engagement and spiritual fulfillment by reactivating my social media accounts and engaging in light materialism against critiques based on Augustinian self-denial and Nietzschean self-maximization. I will defend my decision to stop extreme self-denial and to return to social media and dressing as I wish, unafraid of ‘showing off’ or growing my ego, because wanting to get rid of my ego inadvertently created even more of an ego, or as Aristotle would put it: too much of a virtue becomes a vice. This decision was met with disagreement from my friend Fatima, who viewed this life as a test and accused me of cherry-picking to accommodate my ego. As well as Maire, who thought that I should let go of my obsession with morality and just live this life like it is all there is. With the help of Aristotle, I defend my stance against both Marie and Fatima. Overall, this paper is specifically about the balance of vanity and undue humility (vices), to achieve proper pride (virtue).
It all began with my exploration of psychological and neuroscience theories on enlightenment, which deepened my conviction in a unified ‘blissful’ state of mind. Research indicates that enlightenment involves the deactivation of self-related brain regions, fostering a profound connectedness with the universe and others (Yaden and Newberg). Inspired by my friend Fatima, whose faith promotes strict self-denial—including eschewing personal adornment, luxury, and social excess—I embarked on a similar path seeking humility and dissolution of self-world dichotomy. In hopes of eliminating vanity, I deleted my social media presence, stopped using makeup, donated my wardrobe and wore the same black outfit daily as uniform, and established a charity, rejecting materialistic pursuits. This journey, however, led to an unexpected revelation: my self-denial didn’t quell my desires for beauty, luxury, and recognition (vanity); it masked apparent undue humility as a sense of moral superiority. Upon this realization, I said, “Fuck it,” embracing indulgence with mindfulness towards balance. This included some shopping, light cosmetic enhancements, booking a vacation, and re-activating my website, now with an authentic and balanced intentionality. Now I was truly free and embodied proper pride. Fatima contended that my actions, diverging from strict scriptural adherence, precluded enlightenment and indulged in hedonism, warranting divine retribution for my lack of modesty and perceived arrogance. On the other hand, my friend Marie thought that I could be much more successful and fun if I let go of abstract concepts of morality and just focused on maximizing pleasure and wealth in this life.
Fatima’s critique of my chosen middle path draws from Augustine’s stringent view on spiritual enlightenment, emphasizing the necessity of strict scripture adherence and total self-denial. She posits that genuine enlightenment is unattainable without wholehearted commitment to divine principles, mirroring Saint Augustine’s transformative journey from hedonism to devout faith as chronicled in his “Confessions.” Augustine’s narrative reveals a profound shift from carnal pursuits to an unwavering dedication to God, suggesting true contentment and enlightenment stem exclusively from divine union. This shift, termed conversion, entails a complete renunciation of secular desires for a transcendent spiritual quest. Through Augustine’s lens, the middle path is critiqued for its insufficient recognition of the radical conversion and absolute surrender to divine will necessary for authentic enlightenment, as illustrated by Augustine’s personal evolution and his ultimate realization that only through total devotion to God can one achieve peace and fulfillment (Augustine, “Confessions,” Books VII-VIII).
Marie critiques the middle path for its perceived lack of ambition and the abandonment of material success and self-actualization potential. She argues that true achievement and satisfaction are attained by passionately pursuing one’s goals and desires, free from societal or ethical limitations. Friedrich Nietzsche’s philosophy underpins Marie’s viewpoint, especially his concept of the Übermensch or “overman,” who transcends traditional values to forge his own destiny in a world devoid of divine oversight. Nietzsche decries the average person’s compliance with accepted moral standards, advocating instead for the celebration of personal will, power, and creativity. He would likely agree with Marie’s assessment, considering the balanced approach a concession to the mediocrity enforced by societal “herd mentality.” This, he argues, inhibits true greatness and the expression of the will to power, crucial for developing extraordinary individuals. Nietzsche’s “Thus Spoke Zarathustra” elaborates on the will to power, encouraging a life driven by personal ambition and the establishment of individual values, unconstrained by conventional moral boundaries (Nietzsche, “Thus Spoke Zarathustra,” “Of the Three Metamorphoses”).
Aristotle’s Golden Mean, advocating for virtue in balance between excess and deficiency, counters extreme asceticism or unrestrained ambition. Fatima and Saint Augustine’s strict adherence to scripture inadvertently cultivates vanity, as excessive self-restraint paradoxically breeds pride. Aristotle’s reason guides us to recognize when virtues turn to vices. Marie’s Nietzschean critique, glorifying individual ambition, risks neglecting ethical dimensions. Without reason’s moderation, unchecked ambition can harm individuals and society. Eudaimonia, Aristotle’s concept of flourishing, balances virtues with reason for personal fulfillment. Defending a balanced lifestyle integrates material engagement with spiritual practices, aligning with the Golden Mean for happiness. Against critiques, Aristotle emphasizes reason and ethical reflection to prevent proper pride from becoming vanity or undue humility/timidity.
My journey initially mirrored Nietzsche’s Übermensch initially, seeking fulfillment in unbridled desires but finding it fleeting. Then transitioning to the other extreme to austerity, akin to Augustine’s piety, led to a new vice: a superiority complex. Realizing the futility of extreme self-denial, I embraced moderation, rejecting unwarranted judgments. Recognizing the personal nature of vice conflict, I strive for intuitive balance, navigating life’s challenges wisely and gracefully.
References
Yaden, David B., and Andrew Newberg. The Varieties of Spiritual Experience: 21st Century Research and Perspectives. Oxford University Press, 2022.
Yaden, David B., et al. “The Varieties of Self-Transcendent Experience.” Review of General Psychology, vol. 21, no. 2, 2017, pp. 143-160. DOI: 10.1037/gpr0000102.
Augustine, Saint. Confessions. Translated by Henry Chadwick, Oxford University Press, 1991.
Nietzsche, Friedrich. Thus Spoke Zarathustra. Translated by Walter Kaufmann, Vintage Books, 1961, pp. [page range if applicable].
Leave a Reply