(Can be read in conjunction with ‘How Science is Displacing Spirituality’)
RST = Relational-Spatial Transformation
Mach, Nietzsche, Bohm, Schroedinger contended that the world is a continually transforming relational spatial Plenum, … ‘the All’, and that material bodies are ‘schaumkommen’ (‘appearances’). Berkeley had argued the same, and had pointed out errors in the foundations of Newton’s ‘Principles of Natural Philosophy’, which have become part of our everyday scientific viewing of ‘how the world works’.
This is a brief summary of the ‘errors’ in the foundations of Newtonian scientific constructions of understanding, … ‘errors’ which force the abandonment of the RST view and the single-minded opting for the MCD view. Read the rest of this entry »
This is one of those stories like Copernicus told; a simple suggestion as to how we are missing something that is with us everyday; another way of seeing the same things we are seeing; another way that ‘makes more sense’ than our current established way of seeing it.
I would call this story; ‘How spirituality is displaced by science’, and increasingly so, as scientific thinking infuses ever deeper into the fabric of everday life. Read the rest of this entry »
‘Nutshell’ Introduction to ‘What is going wrong with [Western] society’?
Nutshell: – Psychologists [the discipline] don’t understand physics to the point of being able to challenge it and physicists [the discipline] don’t understand psychology to the point of being able to challenge it, so each domain settles for treating the other domain as a ‘separate’ domain. But the point of departure for physicists is ‘psychology’ (sensation) and the point of departure for psychologists is ‘physics’ (physiology). Mach argues for the psychophysical (one domain). If Mach is right, and I have at least 20 years of investigative work that, for me, point to him being right, then space is ‘relational’ and there are no ‘things-in-themselves’ [they are relational sensa], so the ‘mind’ and ‘body’ do not split into two. But because we treat them as if they were split and we treat things as ‘things-in-themselves’ rather than relational nexa or ‘sensa’ [centres of perception/experience], our modern western society mistakenly [mis]takes for ‘reality’, an intellectual scientific concept based [linguistic idealization based] world of ‘things-in-themselves’ and ‘what things do’. What remains hidden beneath it is the world of sensation, the basic world of sensory experience, which we have ‘paved over’ with purified scientific concepts. Society’s ‘disconnect’ is that we are using our intellect to engage with this non-real world of purified scientific concepts, which is not the world of our sensory experience. This is a major source of ‘incoherence’ in our societal dynamic. Currently, we are ‘stuck’ and prevented from communally discovering [acknowledging] ‘our disconnect’ because of our continuing treatment of the realm of the psychological and the realm of the physical as two different realms, rather than as one psychophysical phenomenal realm. Read the rest of this entry »
The one is made up of all things, and all things issue from the one. -Heraclitus
καὶ ἐκ πάντων ἓν καὶ ἐξ ἑνὸς πάντα
The problem of the ‘one and the many’ has been around since the earliest records of humans reflecting on their ‘human condition’. The strife that goes on within us fuels our quest to reconcile the strife within us. Every ‘coincidentia oppositorum’; one and many, love and hate, evil and goodness, creative-urge and destructive-urge, the outer and the inner, objectivity and subjectivity, … cry out for some, … ‘mediation?’ Read the rest of this entry »
The warrior spirit in each of us that seeks to defend the vulnerable deserves respect, but I am not so certain of career militarists. Continuation of strife is continuation of their employment and status. Churchill’s hard military mind supported the harsh terms of the Treaty of Versailles that ended the 1914-18 WWI; a ‘Carthaginian peace’ that would ‘bully’ and abuse a new generation of innocents, and so obviously infuse them with anger and hunger for vengeance that cartoons in the newpapers of the time were predicting another war when German newborns reached that age of majority; 1918 + 21 = 1939. Read the rest of this entry »
Author’s Prologue: This essay speaks to general dysfunction in the world arising from the values and beliefs of a now globally dominant Western civilization. A science-fostered aberrant belief in the ‘here and now’, aka ‘being’, as the ‘source’ of dynamical behaviour lies at the heart of this dysfunction. But, as scientist-philosophers such as Ernst Mach and Erwin Schrödinger have shared, our Atman [here-and-now ‘self’] is our Brahman [our everywhere-and-always ‘self’]. Read the rest of this entry »
Yes, I AM asserting that ‘it makes sense’ to describe Western civilization as a CULT whose social behaviours are distinguished by its members having a ‘core belief’ that ‘time’ is something ‘real’.
No, this is not an esoteric argument and if you bear with me for just a moment, you can see clearly how it relates to that ‘something different’ about the now-globally-dominant Western civilization as compared with, for example, aboriginal cultures.
And yes, I do believe that this ‘issue’ is relevant to almost everything we see happening on daily news broadcasts and in our everyday lives and thus that we should be bringing it into our discussions on ‘the issues of our times’, and if we do not, we will be unable to understand these issues ‘in depth’.
How does this ‘belief in time’ reduce to some common terms that can give anyone of us ‘traction’ to talk about it?
An ‘easy entrée’ is to compare Western justice with aboriginal justice [restorative justice], as follows; [see also this critique of the physics community as sampled in Morgan Freeman's narrated Through the Wormhole production: Is Time Real?'] Read the rest of this entry »
The dam is about to break [my opinion] that will lead to a radical transformation [reformation?] of Western culture; i.e. it won’t be ‘Western culture’ as we have known it any more. Read the rest of this entry »
Part I Graphical Aids for Exploring the Relation of Conscious [personal] to Unconscious [collective]
The first part of this essay consists of a suite of ‘thought experiments’ supported by graphical ‘thinking-tools’, to ‘set the stage’ for an integrating discussion as to the nature and origins of ‘the conscious’ [personal] and ‘the unconscious’ [collective]. Part II is a written discussion based on dialogue and reflections on how we come to our view of world and self and the relation between two [or, alternatively, how we distinguish the conjugate aspects of 'self/inhabitant' and other/habitat' from the unidynamical world we are included in]. Read the rest of this entry »
I don’t know anyone who does not appreciate the values captured in Paula Underwood’s story [told in her capacity as keeper of the Native American oral tradition], ‘My Father and the Lima Beans’. It is a very simple story, taking less than three minutes to read. Meanwhile, the values implicit in this story are virtually opposite to the values in our modern Western society, suggesting to me that Nietzsche was right, there must be a ‘revaluation of all values’.
The rediscovering of holodynamic living implies such a ‘revaluation of values’. ‘Holodynamic living is the view that comes to us in a ‘relational understanding’ of the world we live in.
Another Native American [Kiowa] author, Scott Momaday, seems to go just as directly to heart of the matter as this excerpt from the life experience of Abel in ‘House Made of Dawn’ captures;
“… and you just looked around at all the new and beautiful things. And after a while, the trader put some things out on the counter, sacks of flour and sugar, a slab of salt pork, some canned goods, and a little bag full of the hard red candy. And your grandfather took off one of his rings and gave it to the trader. It was a small green stone, set carelessly in thin silver. It was new and it wasn’t worth very much, not all the trader gave for it, anyway. And the trader opened one of the cans, a big can of whole tomatoes, and your grandfather sprinkled sugar on the tomatoes and the two of you ate them right there and drank bottles of sweet red soda pop. And it was getting late and you rode home in the sunset and the whole land was cold and white. And that night your grandfather hammered the strips of silver and told you stories in the firelight. And you were little and right there in the center of everything, the sacred mountains, the snow-covered mountains and the hills, the gullies and the flats, the sundown and the night, everything — where you were little, where you were and had to be.”
What do these two stories have in common?
[see also the five-minute overview of this essay]