In the emotionology of EBE, ‘intention’ is defined as any action and/or outcome that we visualize and desire to create prior to taking the actual steps to manifest that outcome. ‘Action’ is the behavior we use to attain our intended outcome. ‘Outcome’ is the intended result we seek by means of the actions we take. And ‘motivation’ is the largely unconscious emotively mature or immature reason for what we intend to manifest in life.
Unfortunately, none of our secular, religious, psychological, or spiritual teachings or cultures have adequately taught us to access, examine, or actually live into what actually comprises our unconscious emotionally-congested-based motivations for our conscious intentions. For EBE, the unconscious is a teeming ocean of emotivity by default largely themed by unhealed woundedness because our dominant eastern and western religious, secular, and spiritual paradigms have never taught our conscious worlds are determined by the nature of the unconscious and also never taught the nature of our unconscious world is emotive.
This is why the phrase ‘The road to hell is paved with good intentions’ so accurately describes so much of our human experience. Unless we ask ourselves the largely unconscious and largely wound-based reason we seek any particular intention, action or outcome, especially and specifically the ones that make us feel good or promise us the result of feeling good in the future, we can never guarantee our intentions will align with our outcomes in ways that are healthy because the foundational unconscious motive element of the sequence has been disregarded.
As such, within its parent paradigm EBE teaches that a fundamental aspect of human existence is that human beings must take responsibility for the contents of their unconscious and learn to realize how deeply it drives virtually all aspects of our conscious lives, including why we choose the beliefs, religions, spiritual practices, and experience the overall choice domains that seem to appear before us. EBE offers that because we have never realized the extent to which the unconscious is imprinted by the paradigms of our religions, cultures, and families is the reason why humanity is so confused about their own nature and why suffering seems to be so intractable. No spiritual teacher or teaching in our history ever knew about the unconscious causes of our suffering and so offered downstream solutions at the level of behavior and action to alleviate it.
So whatever attainment qualified teachers to be seen as enduring spiritual guides, they neither in their western Saintly nor eastern Sagely visions ever saw through to the most important contributor to human suffering, the human unconscious. With no means to realize this, all religious and spiritual teachers and teachings of the past that underlie all current eastern and western spiritualized institutions and practices, have tragically misdiagnosed and thus mistreated the suffering inherent to human existence.
When you do not see through to the emotive-based human unconscious, you then will need to invent a devil or something like original sin in the west to explain why human beings suffer so much, and so also need to invent a savior to save us and a false form of God to conform to the entire distortion. Or, as in the east, invent the idea that suffering comes from the fact that individual human selfhood itself is an illusion along with the negation of any enduring Deity at all, and how attachment to personal selfhood’s realness is what causes human suffering.
These two orientations, one which creates human projections of obvious and blatantly anthropomorphically-projected false god, saviors, and childish religions that screen out experience of the actual more real Divine Being, and the other which negates both God and selfhood altogether, together comprise and underlie the vast majority of religious and spiritual activity in our present day world. And just as tragically, these Dark Age orientations then secondarily infect worldwide cultures and societal moral codes with their distortions to deepen the problem.
Both branches define the causes of suffering in ways that completely miss the existence and contribution of the human unconscious and the emotive-based woundedness that comprises so much of it. In doing so, it has missed how deeply our wound-based unconscious causes us to filter and distort our experience of life in ways that determine the nature of our lived lives and limits our human capacities of being by leashing them to older, no longer relevant world-views.
As such, these influences must be seen as relics of an earlier ignorant age whose continuing effects on modern day human life only impedes the evolution of human consciousness and truly mature forms of spiritual growth, and not liberating consciousness or leading to real access to Divine Being. Now that a way to access the emotive-based unconscious and a dharma to begin to heal it is available, only taking full responsibility for how our unconscious motives drive our conscious intentions, beliefs, and behaviors will underlie a maturely examined life.
If we focus only on the level of our conscious mentalized intentions rather than on the unconscious emotional motivations underlying them, we will never be certain what it is that actually serves our highest good or the highest good of others, because we will be out of touch with unconscious woundings that drive the strategic medicative effect of successfully manifesting what we intend.
EBE thus challenges thousands of years of religious, spiritual, and psychological paradigmatic views. Self-authentication and the later states of spiritual maturity that pivot upon it cannot occur unless we commit to stop basing our lives upon a foundation of merely what pleases us, makes us feel better, or creates any kind of security in this life or the next, and instead make the lifelong commitment to base our lives upon what is actually emotively real for us instead, painful or not.
In that way, all religious or spiritual paradigms in east and west that promise feeling better in either this life or the next by liberating yourself from the illusions of ego and attachment, merging your will with the Will of God, or earning heaven or paradise, will categorically prevent true spiritual maturity because they never included the underlying unconscious emotionally wounded motives for intending to do what those paradigms teach in the first place. No one ever questions why one wished to be enlightened or close to God, and how often both of those desires are steeped in unconscious wounding and so wish either loss of the burdens of personal consciousness in the former, and a Deity to take away the pain in the latter.
No matter how enlightened a teacher may appear, or high up the ladder of leadership a cleric may be, any teacher or teaching that promises you that feeling better, or being free of suffering in this life or the next by gilding a seat for yourself in nirvana, heaven, or paradise is the goal of its practice, is out of touch with how whatever true joy may be inherent in those practices will be used as a drug by our unconscious unhealed aspects, and ultimately causes us to only lift the wounded state to a higher energetic level, which only puts access to it, and thus its healing, further out of reach.
No one, especially enlightened teachers and clerics in any and all Dark Age religions, is qualified to enter any deeper aspects of consciousness until they heal the wounded unconscious aspects of their psyche, so as to ensure that unhealed aspects of their ego systems do not use Sagely enlightened or Saintly attained states of consciousness as a drug. This is the result that occurs by default in all Sagely enlightened teachers and Saintly attained clerics who never did so.
No matter how exalted an enlightened self-image the Sagely teacher may carry in themselves or try to sell to their followers, without a form of authentic selfhood established prior to one’s awakening, which we have not yet had in history, their enlightenment will be based in unconscious wounded-emotional-body-based strategic effort. No spiritual master past or present in any eastern or western spiritual or religious paradigm is beyond this criterion. Without a prior state of emotional maturity, what are called states of enlightenment are examples of mere spiritual attainment, not representative of any true spiritual maturity.
This also explains why enlightened teachers seem to energetically ‘float’ or be bathed in shakti. The base chakras 1, 2, & 3, metabolizers of our physical and emotional embodiment issues, do not activate fully until and unless emotional maturity is attained. The energetic ‘float’ or ‘glow’ that imparts an otherworldliness to enlightened teachers is in reality representative of a highly damaged chakral dynamic. A state of Enheartened consciousness, which is a very different energetic reality beyond the states of traditional Sage-based nondual buddhistic enlightenment and western-based models of Saintly presence, is offered in Enheartenment.
From the EBE perspective, there are only two root motivations for all human activity: those based in conscious and unconscious wound-based dynamics of fear, strategy, and self-unworth, and those based in non-wound-based dynamics of self-Love, authenticity, and self-worth. Because none of us have ever had fully healthy childhoods according to EBE, and that current psychotherapeutic techniques and interventions don’t adequately address the congestion in our emotional bodies, by default we all possess to that degree a defensed strategic version of self that will always tilt our motivation ground to the fear-based side.
This means that the overwhelming majority of our intentions, actions and outcomes that flow from our unconsciously strategic versions of ourselves, no matter the spiritual or secular domains of expression of those intentions, actions, and outcomes, are based in unconscious emotive woundedness. By default, most human activity stems from motivations which are innocently and unconsciously strategic and thus based more in our wound-system or shadow aspects than in emotive health or strength.
Another way of saying this is that all of our conscious intentions in life are indelibly tainted by the fact that they are products of our false and inauthentic strategic form of selfhood, not our authentic form. Our authentic selves as individuals and as a species, for all of our historical narrative, lies unmanifested beneath what we call our self, which, despite the fact that it feels like we are authentic beings as who we are right now, EBE will prove to you that such is not only not the case, but that that perception itself is part of the strategic self’s strategy.
As such, as we will see later, the degree of the extent of your inauthentic strategic self’s contribution to your world is the degree you are unconscious of it.
Wound-based motivations thus create unexamined intentions, distorted actions and half-fulfilled or undesirable outcomes. But when our motivation is grounded in healthy self-Love and emotional maturity, which can only occur in a years-long, arduous, and deconditioning dharmic path, it aligns resonantly with our intention. This leads then to healthy, constructive action and outcomes not polluted by the need to compensate for our unconscious inadequacies. So unless we heal the unconscious, wound-based motivations underneath all our activity, which EBE will show you comprise for all of us about three-quarters of our motivational arrays, we will be limited to trying to solve our personal and global problems from a level of ‘what we do’ rather than ‘why we do it.’
At best, trying to solve our personal or global problems at the level of ‘what we do’ only produces temporary solutions and flawed outcomes that do not sustain, which is exactly what we see in our personal and global worlds. If we realize that most of what we define as functional in life is measured by looking at the outcome rather than the base motivation that created that outcome, it is easy to see how we are socially rewarded for being functional or happy even if that function or happiness has unhealthy, emotionally-congested motives as its root.
This, then, calls into question virtually every goal or outcome of human endeavor accepted by society as being functional, successful or healthy. How we are rewarded for our intentions, actions and outcomes in life thus actually prevents us from fully manifesting our most mature level of emotional health. In EBE’s terms, you simply can’t get to humanly mature result in any domain of human expression by basing the intentions for that result in the quagmire of unconscious wound-based motivations.
We have been mistakenly conditioned that we can gain self-esteem, happiness, religious ecstasy, salvation, enlightenment, or healthy self-empowerment at the level of what we do, rather than the level of who and what we are. Unless there is commitment to heal our unconscious emotive-based wounds and the sense of unworthiness they create, all human activity will be rooted in unconscious emotional congestion. For EBE, those who appear to be the most socially well-adjusted, functionally successful, or spiritually attained are only cosmetically attained.
This is then the smoking gun of why so many of our intentions, actions, and outcomes do not achieve or sustain their manifested goals. It is not because we lack the religious-based faith or the will- or mental-based stamina to see them through, nor is it because we are thwarted as victims of any mythical devil or the intentions or will of others. It is because the root motivations underlying them within ourselves are based in self-unworthy, self-disconnected, and wounded emotive landscapes. This is the real reason why so much of our day-to-day activity is stagnative, ineffectual, or destructive: it is sourced by our own unconscious, wound-based motivations which undermine the sobriety of conscious intentions.
In more of a spiritual context, if the motivations for our intentions are thus mainly based in unconscious woundedness, then the entire sequence of activity that flows from them will not be in alignment with the actual ground of manifestability supported by the Love-based context of Divine Being within which we live and express our lives. This is based on the premise that anything we manifest that vibrates in woundedness and unworth cannot abide resonatively with the Love and Wholeness of which all things are made. In this way, healing the unconscious woundedness is one of the most spiritual practices we can experience.
Again, the degree to which your motivations are based in unconscious wounds in your emotional body determines the degree to which the actions and successful outcomes produced by that motivation will be a medication or compensation for the lack of self-worthiness at the root of the sequence.
In other words, despite what we are taught by confused ‘do’-based paradigms, the ‘success’ of one’s manifested outcome to any intention is neither proof the motivation underlying it was healthy, nor, even more to the point, where the health of the impulse is measured. In that way, by default, until we create inner self-worthiness, authenticity, and emotional maturity, the successful outcomes we manifest in life will be motivated by our strategic and compensatory need to serve one’s compensatory self-image, that is, to feel more powerful, secure, effective, or valuable.
EBE will show you how to experience the extent to which the degree we have been conditioned by our secular and spiritual cultures of past and present to measure both success and morality at the level of intention, action, or outcome, is the degree we are asleep to unhealthy unconscious motives for why we have those conscious intentions, actions, and outcomes based on them in the first place.
As said, this renders all secular or spiritual models of success in manifested outcomes as compensational drugs that will mask the underlying emotive disease. The degree one is successful in any action or outcome will reward us for our emotional dis-ease-based compensation, medicate it down under the success, and make it harder to encounter and heal what caused the ‘success’ in the first place.
Secularly, this means that all models of financial, political, artistic, and academic success are tainted by the ignorance of the underlying emotional-wound-based motivations, because we have never been taught how deeply and unconsciously our choices are based in strategic, self-unworthy motivation bases. This does not mean our successes in all domains are 100% sourced by unconscious compensation. Some domains may be 10% and others 90%, but all are somewhere in between, to the degree we have not proactively healed the emotional body.
Religiously, this idea has huge ramifications. It means that all morality-based or revelatory or belief-based religious teachings that guide us as to what is appropriate to intend, do, or manifest, completely miss the real truth of our unconscious emotively conflicted motivations, and so render them compensational to that degree. This also means their successful manifestation masks the underlying wound-bases that strategically strove to create them to meet some religious paradigm’s criteria for one’s self-image of piety, salvation, or images of ‘selflessness.’
Again, it does not mean that some aspects of our revelatory-based morality systems are not appropriate, only that we must be willing to throw out all revelation- and belief-based religious paradigms while we mercilessly examine how much of what we have been taught to call moral intentions and/or acts are based in our unconscious wounds in the emotional body. As discussed more fully in Enheartenment, the vast majority of what are taught as selfless acts of service and compassion are based in unconscious wells of self-inadequacy, as we strive to compensate to God and others for our self-held diagnoses of shame and sin.
The result of this idea is that the spiritual paradigm out of which the emotionology of EBE emerges, called Theohumanity, is the first spiritual teaching that defines morality at the level of emotional health, the first system of ethics ever offered that is neither absolute/revelatory-based nor relativistic/humanistic-based. Instead, it integrates our moral and spiritual life with our psychoemotional life by way of experientially verifiable truths.
EBE only asks us to consider that what we call our most authentic version of ourselves is never reflected just in what we intend, act upon or manifest in life. It is instead the motivation that comes from healthy self-Love that determines the true authenticity of self and all self-generated outcomes. Without this healthy self-Love, our house of life and all the activities within that house have only shifting sand as their foundation. Using a behavioral, result-oriented ideal of what constitutes success and functionality in life, secular, religious, or avataric, is an extremely poor criteria for true self-Love emotional maturity, and human authenticity.
In this way, true self-esteem or self-Love is neither determined by how intensely or committed we are in our intentions, how many performance hoops we learn to self-power our way through, nor by how many burning coals we can walk over using mind-over-matter strategies. This does nothing to create true self-worth. Life activities that compensate for the unconscious sense of emotional unworthiness, though often highly functional, are part of the problem rather than the solution.
As we will see in the following chapters, our life values change when we heal emotional wounds at the existential level because the way we define and process reality changes so much. Through such healing, we become clearer as to how our unconscious motivations are the hidden sources that fuel all of our conscious decisions and reactions in life.