160 million people have died in wars in the 20th century of which nearly 100,000 were Canadian (0.0625%). Many more were injured or crippled and suffered continuing emotional distress. In a New York Times article ‘What Every Person Should Know About War’, one can find the grim statistics.
Lest we forget, war is an insane approach to resolving conflict that the remembrance of casualties does not always bring us back to.
In Canada, as in other countries, young men, and increasingly, young women, sign up out of loyalty to their country, respect for its military that stands on guard for it, and their trust in the judgement of its political leaders. Many have given their lives in the service of their country.
Others who we have called ‘the enemy’ have done the same and in general, the Canadian military has been a far safer place to be than in the opposing forces. (more…)
Preface: In a world that is fluid where ‘relations are all there is’ (a unum wherein plurality, as in a plurality of whorls-in-the-flow or ‘relational forms’ is only a plurality by ‘appearances’), “life is what happens to us while we are busy making other plans”. The fluid world of our natural experience is a world where there are no things with fixed ‘identities’ that we can anchor the authorship of cause-and-effect actions to. In nature, the individual forms reciprocally determine one another; i.e. an ecosystem is where relations determine forms rather than vice versa. Developing an understanding of the world/self by way of intellectual RE-PRESENTATION of noun-and-verb language-and-grammar anchored to forms that such language imputes fixed identity (subjecthood) to, puts us at odds with the fluid physical reality of our natural experience. Poetic use of language (e.g. intentional ambiguity combined with linguistic resonance) melts the fixing of identities of the forms and, in allowing them to ‘float’ and take on meaning as relational nexa, affirms that ‘relations are all there is’ in the world of our natural experience. Poetic representation avoids the conflict that arises between the physical reality of our actual relational experience and an intellectually idealized ‘operative reality’ constructed from a linguistic plurality of ‘existing things’ depicted as local jumpstart ‘authors’ of actions and results.
“What we observe as material bodies and forces are nothing but shapes and variations in the structure of space. Particles are just schaumkommen (appearances).” – Erwin Schroedinger
“Space is not empty. It is full, a plenum as opposed to a vacuum, and is the ground for the existence of everything, including ourselves.” — David Bohm
“Fields of force are the primary reality, and ‘matter’ a secondary or derived phenomenon” —Michael Faraday
I can’t escape from this persisting imperative that is living inside me, or am I living inside of it, … to try to ‘remind’ others of an important, invisible but intuitable ‘reality’ beyond the intellectual constructs of language, which, while it can’t be articulated, is the actual physical reality of our natural experience. I know that sounds crazy, and it seems crazy, but it is not letting me off the hook, just because it seems crazy. (more…)
It has been suggested by Moonhawk (MIT linguist) and others, that “the entire Western worldview — logic, reason, science, philosophy, categories — the entire ‘civilization’ enterprise of which academia is a part” is a scam, in the sense that it is built on the error warned of by Ernst Mach, of “regarding the intellectual machinery, employed in the representation of the world on the stage of thought, as the basis of the real world [of our natural experience]”, … that arises from our noun-and-verb architecture of language. (more…)
1. In the big picture of the universe, it seems as if ‘everything is mutually dependent’ as in an ‘ecosystem’;
“[In nature]… “the individual parts reciprocally determine one another.” … “The properties of one mass always include relations to other masses,” … “Every single body of the Universe stands in some definite relations with every other body in the Universe.” Therefore, no object can “be regarded as wholly isolated.” And even in the simplest case, “the neglecting of the rest of the world is impossible.” – Ernst Mach (more…)
The year 2014 has almost passed, so says my western psyche, while my indigenous intuition suggests that the ‘now’ of the relational activity continuum is a year later in its unending evolutionary unfolding than when I was experiencing the ‘now’ a year earlier.
Landslide-like emotional ‘breaks’ [reconfigurings of the social relational matrix] along with a criminal trial and conviction have unfolded and gathered form in the continually unfolding relational plenum, like storm-cells in the solar-irradiated atmo-hydro-bio-sphere. I know now that these are not ‘events’-in-themselves, but new wrinkly folds in the continually transforming relational One-ness structure that will soon divulge what nobody anticipated, giving us the “life that is what happens to us while we are busy making other plans” [John Lennon]. (more…)
Representations of the Universe are NOT the Universe.
Pre-enlightenment Europe saw ‘the centre’ as ‘the centre of comings and goings’, and entrances and departures from walled cities had symbolic significance as in birth and death. In the enlightenment, the ‘centre’ became ‘the centre of control’ with visual information flowing inward and controls [and projectiles] radiating outwards. (more…)
Modern physics wants to make ‘relations first’ and ‘things last’, … inverting the importance established by classical physics, radically changing the world view, and thus the individual and collective social behaviours that are orchestrated and shaped by world view.
One might say, as F. David Peat does in ‘Blackfoot Physics’, that the ‘relations first, things last’ view is foundational to the ‘yin/yang’ culture of indigenous aboriginals while the ‘things first, relations last’ view is foundational to the ‘all-yang-no-yin’ Western culture. (more…)
1. Vision [visual sensing] blinds us to physical reality.
2. Purpose oriented behaviour is aberrant behaviour.
Understanding what Bohm refers to as widespread ‘incoherence’ in modern society; i.e. in the globally dominant Enlightenment European society, benefits from inquiry into how far we can trust our ‘visual sensing’ and our impression of ‘purposeful behaviour’. (more…)
This overview is a companion piece to the following essay, ‘There is Neither Past Nor Future: The Tao is Now’ which summarizes in non-technical language, the gist of that essay, which brings into connective confluence, a diverse multiplicity of understandings which, when brought together, [are designed to] deliver a holonic understanding that transcends ‘the component understandings’. (more…)