The Nature of Psi within Avatar: The Last Airbender

The animated television show Avatar: The Last Airbender (ATLA) (DiMartino & Konietzko, 2005-2008) depicts a fantasy world where some (but not all) of its inhabitants are gifted with very compelling mind over matter powers. Although suitable for a younger audience, I recommend the show to all my friends for its entertaining plots, interesting characters, rich, beautifully drawn world, and genuine wisdom. But in the spirit of this imaginative fantasy, I wish to consider here in a playful, speculative way, what ATLA might suggest about the nature of psi. Recently, Netflix released a newer, live-action version of ATLA that doesn’t cover the entirety of the original version. And The Legend of Korra is another wonderful television show, depicting the same world at a different time. However, to conserve space, I’ll focus on the original ATLA.

The core conceit of ATLA is that some (but not all) of its world’s inhabitants are gifted with the ability to “bend” (manipulate at a distance) one of the four subtle elements: earth, air, fire, or water. The basic plot involves the fact that the Fire Nation has declared war against all the other peoples of this world and desires to subdue them under their power. Fire Nation soldiers generally can bend fire, which means their hands can function like flame throwers. Other kinds of benders manipulate their respective elements in similar ways. Earth benders can cause pieces of earth (such as rock) to fly through the air. Water benders are able to lift streams of water into the air, which can be used against their opponents. Air benders can summon powerful bursts of air, and even use their power to fly (with the aid of a glider). The hero of ATLA is Aang, who happens to be the last air bender and the Avatar. Only the Avatar can potentially bend all four elements. All other benders can only bend one (and most inhabitants of this world are not benders). It is also prophesized that the Avatar is destined to defeat the Fire Lord Ozai, ruler of the Fire Nation, and bring balance to the world.

But what does any of this have to do with psi? Let’s start with the most obvious question: Does the show’s notion of bending have any real-world connection with the anomalous mind-matter interaction revealed in psychokinesis experiments? At first glance, the answer appears to be no. The mind-matter interaction of psi experiments typically reveals only small changes in the distributions of random 1s and 0s, which can only be detected using statistical techniques. For an overview of some evidence of anomalous mind-matter interaction and other forms of psi, see Cardeña’s (2018) recent paper that summarizes the available meta-analyses. In addition, Milojević and Elliott (2023) present an overview of experiments designed to detect psychophysical influences on the quantum physics double-slit setup, pioneered by Dean Radin. The bending (manipulation of one of the basic elements) in the ATLAworld is considerably more powerful and dramatic (which any show or movie that compels us to watch arguably must have).

However, we might also consider what exactly we mean by these fundamental elements. Earlier philosophies considered the world composed of these basic elements, usually fire, earth, air, and water (but sometimes metal, ether, or something else). These early philosophers included the ancient Greeks Empedocles, Anaximander, and Heraclitus (Ortiz-Hinojosa, 2023). Of course, this departs from our more modern or scientific views of the world’s most basic constituents. Some wisdom traditions also emphasize that these different core elements have to do with different dispositions that characterize our personalities or the tendencies of individuals.

As it happens, the main benders in ATLA do exhibit qualities that tend to match their appropriate bending skill. Although Aang is the Avatar, and can thus bend all the elements, it is air bending that comes easiest for him. Aang’s personality matches his air-bending ability: he tends to be buoyant and easygoing. At times, he becomes easily distracted or appears to be a bit of an airhead. Katara, a water bender from the Southern Water Tribe, is very connected to her feelings and emotions. She is incredibly compassionate or sensitive to the pain of others, and she is a gifted healer as well. Topf, the earth bender, is very grounded and down to earth. When Toph teaches Aang about earth bending, she explains, “You’ve got to be steady and strong. Rock is a stubborn element. If you’re going to move it, you’ve got to be like a rock yourself” (Ehasz & Spaulding, 2006). Prince Zuko is the show’s main antagonist and he aims to capture Aang for the Fire Nation and restore his honor. Zuko’s fiery and angry personality matches his fire-bending ability.

...we might consider how our abilities to influence physical processes are correlated in some sense with our own unique dispositions and abilities.

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Perhaps, again in a playful and imaginative way, we might consider how our abilities to influence physical processes are correlated in some sense with our own unique dispositions and abilities. It’s not difficult to realize that we have different talents or abilities in how we perform in the world. But perhaps we might also consider that our various dispositions or personality traits can apply toward our own “bending” abilities, that is, how we “plug into” the world, perhaps in anomalous or nonlocal ways we don’t yet understand. We can note right away that this couldn’t be quite so dramatic as depicted in ATLA. And, actually, having abilities like the benders on the show would have tremendous downsides. If everyone actually were able to manipulate matter or energy on that scale, we would end up with a very chaotic and unlivable world. And the case where relatively few people have such abilities would likely be a little better.

The psi data suggests that we might at least nudge some physical processes at the quantum level. However, laboratory environments, which force participants through tedious, repetitive tasks, arguably mask the true nature of our abilities in the world. In recent papers, I’ve argued that if our consciousness is rooted within a deeper quantum ground, where consciousness is fundamental, our own volition or exercise of free will might “spill over” into this nonlocal domain, allowing us to affect quantum processes at a distance (Williams, 2019; Williams, 2023). Further, we might conjecture that our abilities to interact and influence our environment depend on the context, which might involve the emotional salience or meaning of the situation.

Further, we might conjecture that our abilities to interact and influence our environment depend on the context, which might involve the emotional salience or meaning of the situation.

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Another way of considering this is that we might have the ability to communicate (in some sense) our intention into this quantum field of potentiality, which conceivably leads to some sort of manifestation or effect. (But still, nothing quite like what we see depicted in ATLA.)

Recalling that we each have unique motivations, abilities, limitations, and tendencies, we might wonder, if we truly are connected on a more fundamental level (as some interpretations of the psi data suggest), how does it all hang together? Could our different intentions be somehow harmonized and organized to fit into something like a greater whole?

Recalling that we each have unique motivations, abilities, limitations, and tendencies, we might wonder, if we truly are connected on a more fundamental level... Could our different intentions be somehow harmonized and organized to fit into something like a greater whole?

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To consider this, we arguably might turn to other aspects of psi, such as telepathy, clairvoyance, and precognition and explore how these surface in ATLA.

In the second season of ATLA, in an episode entitled “The Swamp,” Aang, Katara, and Sokka (Sokka is Katara’s brother and he does not have a bending ability) become lost in a large swamp. As they stumble around, Katara and Sokka experience visions of loved ones they’ve lost, and Aang has a vision of someone he has never met. The three companions eventually find one another underneath a very large banyan tree at the heart of the swamp, whose roots and vines spread out for miles. There they encounter a powerful adversary, Huu, who eventually befriends them and shares his wisdom about the banyan tree and the swamp. Huu explains that all of the vines and branches in the swamp are ultimately connected to this one banyan tree. He also uses the tree as an example of how the entire world is one living organism where everything is ultimately connected. According to Huu:

This whole swamp is just one tree spread out over miles. Branches spread out, sink, and take root and then spread some more—one big living organism, just like the entire world….we are all living together even if most folks don’t act like it. We all have the same roots, and we are all branches of the same tree. (Hedrick & Volpe, 2006)

Concerning Katara’s and Sokka’s lost loved ones, Huu explains that we remain connected with them. He says, “Time is an illusion and so is death” (Hedrick & Volpe, 2006). And to Aang’s vision of someone he hasn’t yet encountered, Huu leads Aang to understand that this is someone important in his future (who will turn out to be Toph, his earth-bending teacher). With this new understanding of how the banyan tree is the center of connection throughout the swamp, Aang is able to touch the vines and locate their lost animal companions (Appa and Momo).

I submit that the giant banyan tree here symbolizes the Tree of Life, which surfaces in many cultures throughout history. The Tree of Life symbolizes how we might connect into a larger, organic unity. This tree symbol suggests that we are connected to a central source (symbolized by the trunk), which connects with all other things. Occasionally, this important tree symbol also suggests mind-matter influence, as well as connection. For example, the Kalpavriksha is a divine tree with wish-fulfilling powers depicted in Hinduism, Jainism, and Buddhism (Agrawala, 2003, p. 87). And it has appeared in both James Cameron Avatar movies (which have no relation to the Avatar television shows).

The psi data strongly suggest that we are connected somehow in a way that goes beyond conventional physical mechanisms. If we are inclined to search for a structure through which we are connected, the Tree of Life has some appealing features. As Huu explains, we are linked with this central source as part of a single organism. The roots and branches are not limited by space and time. Thus, we have awareness of remote people and places, as well as intuitions or visions of people or events we haven’t yet experienced.

Putting all of this together suggests an intriguing picture. Perhaps we are connected into a greater whole, something like an organic unity. Perhaps this tree-like structure suggests something like a conduit for information we feel or cognize in some sense. Our “bending” abilities may be our ability to communicate intentions into this holistic unity, which harmonizes and organizes our intentions and needs. The organizing capacity of an underlying field of information may influence us subconsciously (depending on our intentions and dispositions) to act in ways that (hopefully) serve the greater whole.

The organizing capacity of an underlying field of information may influence us subconsciously (depending on our intentions and dispositions) to act in ways that (hopefully) serve the greater whole.

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The influences from this deeper level of the world are perhaps linked with our diverse tendencies, desires, and abilities due to the self-organizing nature of the holistic quantum field.

But does this greater, organizing whole have its own aim or goal? Perhaps. Perhaps the core theme in ATLA is that the world seeks to find balance. That is perhaps the best we can do to answer what the ultimate aim of this self-organizing field might be from the view of ATLA.

To be clear, I’m not suggesting that some kind of giant invisible tree-like structure is in our midst and performs similar functions to what is portrayed with the banyan tree in the Avatar shows. The banyan tree in ATLA shows exists in space, while my speculation here requires something that is not restricted to space and time, a quantum ground with nonlocal properties. What I am suggesting is that the Tree of Life symbology, brilliantly portrayed in the Avatar series, offers an intriguing way to consider how we might ultimately be connected into some sort of greater, organic unity. Perhaps such symbols were important in earlier cultures to facilitate a kind of deeper connection with what we might think of as ultimate reality.

References

Agrawala, V. S. (2003). Studies in Indian art. Vishwavidyalaya Prakashan.

Cardeña, E. (2018). The experimental evidence for parapsychological phenomena: A review. American Psychologist, 73(5), 663.

DiMartino, M. D., & Konietzko, B. (Executive Producers). (2005-2008). Avatar: The last airbender [TV series]. Nickelodeon Animation Studios.

Ehasz, A. (Writer), & Spaulding, E. (Director). (2006, June 2) Bitter work (Season 2, Episode 9) [TV series episode]. In M.D. DiMartino & B. Konietzko (Executive Producers), Avatar: The last airbender. Nickelodeon Animation Studios.

Hedrick, T. (Writer), & Volpe, G. (Director). (2006, April 14). The swamp (Season 2, Episode 4) [TV series episode]. In M.D. DiMartino & B. Konietzko (Executive Producers), Avatar: The last airbender. Nickelodeon Animation Studios.

Milojević, T., & Elliott, M. A. (2023). The causal influence of conscious engagement on photonic behavior: A review of the mind-matter interaction. Progress in Brain Research. https://doi.org/10.1016/bs.pbr.2023.03.005

Ortiz‐Hinojosa, S. (2022). Getting elemental. In H. D. Cruz & J. de Smedt (Eds.), Avatar: The last airbender and philosophy: Wisdom from Aang to Zuko (pp. 16–24). Wiley-Blackwell.

Williams, G. (2019). Can the psi data help us make progress on the problem of consciousness? Journal of Consciousness Studies, 28(5-6), 145-172.

Williams, G. (2023). Anomalous mind-matter interaction, free will, and the nature of causality. Journal of Anomalous Experience and Cognition, 3(1), 140–173.