Archive for April, 2019

The Geometry/Topology of Taoism, Liberalism, and Fascism/Conservatism as Divides Society

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ABSTRACT: the dynamic we understand as ‘reality’ seems to ‘come to us’ in three basic forms or ‘levels’ which nest within one another (e.g. as in the systems sciences work of Erich Jantsch [‘Design for Evolution’]).   These three ‘reality options’ accord with my own relational experience, and with my understanding of Nietzsche’s views, so I will proceed directly with a description of these three nested levels of reality, and tie them to popular divisions within human society.   Evidently, the key point for we Western culture adherents is that we have embraced belief in the ‘name-instantiated existence of things-in-themselves with their own powers of ‘sorcery’ [i.e. by ‘sorcery’ I mean the power of the name-instantiated thing-in-itself to source actions and developments’.  This abstract concept of ‘sorcery’ derives NOT FROM OUR ACTUAL RELATIONAL EXPERIENCE, but derives instead from Western language and grammar.  The abstract intellectual concept of ‘sorcery’ gives rise to two ‘versions of reality’ that we refer to as ‘conservative’ reality and ‘liberal’ reality.

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The Psychological Origin of the Political Divisions; Conservatives & Liberals

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If anyone reading this can dispute the following, or qualify it, this would be of interest to me because all of my inquiry, and, as discussed herein, the inquiry of Nietzsche and Bohm and Wittgenstein and Emerson and others I have cited EVIDENTLY support these findings.  What I am talking about is the ‘delusional’ basis on which Western culture social collectives divide into opposing political camps termed ‘conservative’ and ‘liberal’ (e.g. ‘Republicans’ and ‘Democrats’).  This antagonistic dichotomy, is based on a ‘delusion’ which is popularly referred to in Western culture as ‘cause-effect’ and ‘producer-product’.  Nietzsche has exposed such ‘local sourcing of action and development’ as a language-and-grammar based ‘double error’.

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Two Minute Self-Test for Western Culture Bewitchment.

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Are YOU Suffering from Bewitchment by Western Culture?

Two Minute Self-Test for Western Culture Bewitchment.

 

After reading the following, answer the simple questions, and check your result.

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Ego is the Belief in Sorcery Vested in the Archetype of the Independent Self

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Forward::

As Nietzsche pointed out, the ‘double error’ provides a psychological foundation for Western culture cognition; the first error uses ‘naming’ to impute the ‘persisting independent existence’ of a notional thing-in-itself, conflating this error with the second error of using grammar to impute powers of sourcing actions and developments to the name-instantiated thing-in-itself.  The double error basis for ‘inventing reality’, ‘wallpapers over’ and ‘silences’ our understanding of reality in terms of inclusion in a transforming relational continuum.   Instead, the double error equips us to psychologically construct reality ‘bottom-up’, laying the foundations simply by using ‘naming’ [first error] to invoke the psychological impression of ‘thing-in-itself existence’ which is then grammatically ‘animated’ as if by its own ‘internal name-instantiated parts [repeat of first error] with their own [second error] grammatically imputed powers of sourcing actions and developments. There has been a slow, creeping ‘take-over’ of this double-error based Invented Reality in Western culture development, as referenced by Charles Dickens in ‘Hard Times’.

In the scene where Sissy Jupe, who has a romantic (relational) notion of a horse, encounters the scientific literalism of her teacher Thomas Gradgrind and his obedient student Bitzer, whereby; it can be established, firmly and rigidly, and every student should know, that a horse is; ‘Quadruped. Graminivorous. Forty teeth, namely twenty-four grinders, four eye-teeth, and twelve incisive. Sheds coat in the spring; in marshy countries, sheds hoofs, too. Hoofs hard, but requiring to be shod with iron. Age known by marks in mouth.’

Dickens ‘warning’ of Western culture’s slide into a hard form of ‘double-error reductionism’ which occludes the impression of reality as inherently relational as conveyed by poetic expression has gone unheeded, and we (Western culture adherents) are currently living in a popularly conceived and linguistically articulated reductionist INVENTED REALITY that is serving as our culturally endorsed ‘operative reality’.

The ‘naming’ triggered ‘double error’ of language and grammar allows us to ‘home in’ and ‘focus’ on ‘particular relational forms’ as and grammar allows us to portray the ‘named things’ as if they were self-animated, whether ‘humans’, ‘nations’ or ‘corporations’. This use of language and grammar equips us for psychological suboptimization’ i.e. illusion/abstraction whereby we undertake to ‘optimize’ a notional ‘thing-in-itself’ (person, nation, corporation) that we have psychologically created by ‘naming’. In some cases, the ‘naming’ can be applied to a relational form in the flow such as a ‘hurricane’ (e.g. ‘Katrina’) as the stem for imputing to it, its own powers of sourcing actions and developments; “Katrina is growing larger and stronger”, … “Katrina is ravaging New Orleans”, … “Katrina is weakening and dissipating”.   ‘Naming’ has ‘magic’ power that can hold the psyche hostage, by way of the ‘double error’, as ‘sorcery’.

‘Naming’ serves communicating in the manner that ‘wheels’ on a car serve to ‘get us to our destination’ of ‘making our point’ in a ‘direct’ manner since by ‘naming’, we ‘define’ the persisting thing-in-itself existence of the ‘named explicit entity’.  Language allows us to formulate the psychological impression that the hurricane named ‘Katrina’ is the source of turbulent flow.  In other words, language allows us to employ the abstraction of ‘sorcery’ by way of ‘naming’ and ‘grammar’.  Relational transformation is ‘occluded’ by this grammar based inference of name-instantiated things-in-themselves with the powers of ‘sourcing’ actions and developments.  This use of ‘naming’ to locally ‘jumpstart’ (source) actions and developments per the ‘double error’ is difficult to extricate ourselves from so as to recover understanding that is in terms of ‘relational transformation’ rather than ‘thing-in-itself based sorcery’.  In other words, Western language and grammar usage ‘tricks and traps the psyche’ through the invoking of local ‘name-instantiated, local thing-in-itself jumpstarted ‘sorcery’.  Sure, it is a short-cut means of communication, but how do we get from such ‘double-error’ based understanding to understanding in terms of inclusion in a transforming relational continuum?

That ‘double error’ issue is put on display by Nietzsche as a Western culture psychological dysfunction; e.g.

“Our judgement has us conclude that every change must have an author”;–but this conclusion is already mythology: it separates that which effects from the effecting. If I say “lightning flashes,” I have posited the flash once as an activity and a second time as a subject, and thus added to the event a being that is not one with the event but is rather fixed, “is” and does not “become.”–To regard an event as an “effecting,” and this as being, that is the double error, or interpretation, of which we are guilty.” – Nietzsche, ‘Will to Power’, 531

What this ‘double error’ does is to occlude or ‘cover up’ with this ‘cheap intellectual double-error wallpaper’, our natural experiencing of dynamics in terms of relational transformation.  ‘Naming’ gives us ‘lightning’ as a notional ‘thing-in-itself’ which grammar conflates with powers of sourcing actions and developments.  Language gives it form in terms of a picture that is available to voyeur perception that is bereft of experiential-sensational content.  We trade out our relational experience for a piece of illustrated intellectual wallpaper.  This opens the door to our current Western culture situation wherein a virgin teenager can know far more about sexual intercourse than her uneducated by sexually experienced counterparts.  Western culture has had a strong tendency towards embrace of a mode of understanding that puts ‘name’ based intellectual knowledge into an unnatural primacy over our experience of inclusion in a nameless relational continuum where “the Tao that can be told is not the true Tao”.

‘Naming’ is far more direct and ‘to the point’ than relational understanding.  This can be seen for example, by way of modern physics; ‘Surprise version of the game of Twenty Questions’, and/or by the ‘sharing circle’ of indigenous aboriginal tradition where understanding of ‘reality’ including ‘self’ and ‘other’, is developed from ‘relations’ as in ‘mitakuye oyasin’ (all my relations).  On the other hand, the Western culture ‘ego’ that is triggered by the abstract concept of the ‘independent thing-in-itself’ is ‘naming-instantiated’.  In indigenous aboriginal cultures, ‘naming’ is used to develop relational understanding that lies intrinsically beyond the psychological powers of ‘naming’; i.e. to imply a floating, relational make-up to the individual, in the same manner as the ‘surprise version of the game of Twenty Questions’ of modern physics.

‘Naming’ has a powerful psychological influence on understanding.  If we see a ‘stars-and-stripes’ shoulder patch on a person’s garment, or a Texas licence plate on the car someone is driving, the name ‘American’ or ‘Texan’ may hijack the helm of our understanding and shut down understanding that is available to us through the experience of relational interaction. This exposure is only an exposure where intellectual understanding has been put into primacy over relational experience based understanding.

Depending on our own experiential and cultural-intellectual history, we may have very different meanings to assign to the name ‘American’, but the point I wish to make here is that ‘naming’ can hijack how we understand things by aborting our natural process of relational inquiry that allows us to develop understanding through experiential co-immersion in the transforming relational continuum. Language, grammar and ‘naming’ (the ‘double error package’) are a great but deceptive ‘intellectual short cut’ to understanding that, in some cultures, has been given a ‘throw-away’ supporting role, while in Western culture, it ends to be a ‘tool that has run away with the workman’ .

For example, if a person says they are a ‘Christian’, that is just a ‘name’.  What does that have to do with the reality of our actual relational experience?  Some say that “the only true Christian was Christ”, indicating once more as in ‘Dicken’s warning’, that ‘naming’ opens the door to an unnatural psychological inversion that puts the understanding coming from ‘naming’ and ‘language-and-grammar triggered intellection’ into an unnatural precedence over our real-life grounded relational experience.  Sure, it may be expedient to use name-labeling as a means of rapid-fire informing on what we are looking at, as with a stars-and-stripes or ‘union-jack’ shoulder patch, but that ‘convenience’ leads us to into psychological submersion in a shallow double-error based INVENTED REALITY.  This point is made by Emerson in ‘The Method of Nature’; i.e. the tools run away with the workman, the human with the divine.

In other words, ‘naming’ is a tool of convenience that puts the spotlight on a relational feature in the flow that is in no way ‘locally knowable’ since, like the boil in the ‘flow’, it is the manifesting of inherently ‘nonlocal’ phenomena.  In Western culture, ‘naming’ is commonly used to reduce a relational forms in the transforming relational continuum to notional ‘things-in-itself’ that can be used within double error based constructions to INVENT REALITY, however, this INVENTED REALITY based on the double error abstraction is nothing like the reality of our actual relational experience of inclusion in the transforming relational continuum, hence Charles Dicken’s ‘complaint’ expressed through Gradgrind and Bitzer in ‘Hard Times’.

In modern physics as in indigenous aboriginal cultures, Taoism/Buddhism and Advaita Vedanta, ‘naming’ is an expedient to trigger understanding that is purely relational as in the realty of our actual experience of inclusion in a transforming relational continuum. As Emerson pointed out, the tool of ‘naming’ has tended, in Western culture, to ‘run away with the workman’.  In Western culture (in our current era, we are experiencing decline in the perceived value of poetic (relational) expression) by its being displaced by a rising influence of ‘name-dropping’ and its associated ‘double error’ psychological impact (i.e. the psychological impression of being-based sorcery is supported by ‘naming’).  As a result, we are cultivating ‘ego’-based ‘lock-in’ with ‘high switching costs’.  That is, language and grammar abstraction-based (i.e. naming-instantiated things-in-themselves-with powers of sorcery-based) ‘ego that swells the head’ has been steadily unseating and usurping the natural precedence of  purely relational ‘inspiration that fills the heart’. 

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Summary: … Termed the ‘double error’ of Western culture by Nietzsche, the first error uses ‘naming’ to impute the ‘persisting independent existence’ of a notional thing-in-itself, conflating this error with the second error of using grammar to impute powers of sourcing actions and developments to the name-instantiated thing-in-itself.   ‘Ego’ is the psychological ‘embodying’ of the ‘sorcerer’ archetype within forms in the transforming relational continuum which are inherently relational.  Examples of psychologically invented ‘sorcerers’ include (a) a name-instantiated ‘human being’, (b) a name-instantiated ‘nation’, (3) a name-instantiated ‘corporation’ or ‘organization’.  By way of the double error’, such abstract (language-and-grammar instantiated) entities are understood, psychologically, as ‘independent things-in-themselves with incipient powers of sourcing actions and developments’.  This ‘double error’ is the source of Western culture ego and the INVENTED REALITY based on it.

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Fear and Loathing in Humboldt Saskatchewan

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The psychological currents that gather and surround tragedies, such as the Humboldt bus crash, are complex, and all the more so in Western culture where the discipline for ‘good’ versus ‘evil’ judgement that generally prevails has low tolerance for fence-sitter meditations.

This (my) exploration into the complexities that associate with tragedy includes conjecture that may, in Western culture, be disturbing and judged to be in poor taste, but the aim of this psychological investigation is to explore real but uncomfortable possibilities in the hope of liberating a deeper understanding that can contribute to condolence.

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The Concept of ‘Production’ is a Modern Western-Culture Disguise for ‘Sorcery’

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“I am afraid we are not rid of God because we continue to believe in grammar” — Nietzsche

This proposition can be understood in the context of the common Western culture ‘double error’ of grammar pointed out by Nietzsche, wherein we use language to (1)”name’ a relational form in the flow and thus impute persisting ‘thing-in-itself’ existence to the named form (in spite of its purely relational essence as with a ‘boil’, ‘whorl’, hurricane etc.), and (2) notionally endowing the naming-instantiated thing-in-itself with powers of sourcing actions and developments.

THE DOUBLE ERROR:

“Our judgement has us conclude that every change must have an author”;–but this conclusion is already mythology: it separates that which effects from the effecting. If I say “lightning flashes,” I have posited the flash once as an activity and a second time as a subject, and thus added to the event a being that is not one with the event but is rather fixed, “is” and does not “become.”–To regard an event as an “effecting,” and this as being, that is the double error, or interpretation, of which we are guilty.” – Nietzsche, ‘Will to Power’, 531

This ‘double error’ has become so ubiquitous in Western culture intellectual representations that it ‘infects’ the foundations of our understanding.  We speak in terms of ‘climate change’ (a double error) and we speak in terms of ‘product production’ (a double error) which confuses our understanding of ‘reality’ by imparting psychological impressions of independently-existing things-in-themselves (‘climate’, ‘production’) with powers of sourcing actions and developments (‘climate-changes’, ‘products’). That is, our experience of inclusion in relational transformation in reduced, by way of the language and grammar based ‘double error’, to visual representation that appears, ‘in our mind’s eye’, to be ‘out there in front of us’.  ‘Reality’ is not ‘picturable’, … it is our relational experiencing of inclusion in the transforming relational continuum.  The double error is a language-and-grammar based intellectual device to reduce our experience to flat-screen voyeur visualization.

That is, the grammar-based ‘double error’ triggers in the mind, the impression of a ‘local being’ with powers of sourcing actions and development.  The abstract notion of locally incipient sourcing of actions and developments has, in Western culture, been alternatively attributed to ‘sorcery’ (magic) and to ‘God’.  In either case, the understanding of the world of modern physics, indigenous aboriginal, Buddhist and Advaita Vedanta, in terms of a transforming relational continuum is PSYCHOLOGICALLY ECLIPSED AND OCCLUDED by this grammatical ‘double error’ based ‘sorcery’ wherein ‘being’ is first pushed underneath an unfolding relational development and given the notional power of sourcing the action and development.

“In its origin language belongs in the age of the most rudimentary form of psychology. We enter a realm of crude fetishism when we summon before consciousness the basic presuppositions of the metaphysics of language, in plain talk, the presuppositions of reason. Everywhere it sees a doer and doing; it believes in will as the cause; it believes in the ego, in the ego as being, in the ego as substance, and it projects this faith in the ego-substance upon all things — only thereby does it first create the concept of “thing.” Everywhere “being” is projected by thought, pushed underneath, as the cause; the concept of being follows, and is a derivative of, the concept of ego. In the beginning there is that great calamity of an error that the will is something which is effective, that will is a faculty. Today we know that it is only a word.” – Nietzsche, ‘Twilight of the Idols’

From this language and grammar ‘double error’ comes, ‘sorcery’ which, in modern Western culture has been ‘sugar-coated’ and euphemized as ‘production’.

There is no such thing as ‘production’ in the real relational world of our actual experience [it IS ANOTHER WORD FOR the ‘double error’], … the concept of ‘production’ is a linguistic-intellectual abstraction that has no place in the transformational reality of our actual relational experience.  To speak of ‘production’ is to speak in the medieval terms of ‘sorcery’.  ‘RELATIONAL TRANSFORMATION IS ALL THERE IS’.

Western culture’s economically motivated focus on the intellectual language and-grammar abstraction of ‘production’ (aka ‘sorcery’) blocks Western culture adherents from tuning in to their physical-experiential sensing of the ‘real’ reality of continuing relational ‘transformation’ in which they/we/all are situationally included.

The Western culture drive to ‘produce’ is intellectual abstraction exemplary of aberrant thinking in terms of ‘double error’ (Nietzsche).  The ‘double error’ is where one employs language and grammar to (1) use ‘naming’ to psychologically imply the ‘reality’ of an independently-existing thing-in-itself, and (2) conflating this first abstraction with a second grammar-based abstraction that notionally endows the name-instantiated ‘thing-in-itself’ with powers of ‘sourcing’ actions and developments

“PRODUCTION” aka “SORCERY” is a ‘double error’.  THERE IS NO SUCH THING AS ‘PRODUCTION’ IN THE TRANSFORMING RELATIONAL CONTINUUM OF OUR ACTUAL EXPERIENCE.

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