Archive for November, 2019
Pre-amble: Why Western Culture is So ‘Successful’ and ‘So Troubled’.
‘Success’ in the culture of the WEST is measured in ‘producer-product’ terms where ego swells the head (we see ourselves as name-instantiated things-in-ourselves who we impute to be LOCAL, INDEPENDENT authors of actions and developments. This language and grammar intellectual ‘double error’ eclipses the RELATIONAL reality of our sensory experience of inclusion in NONLOCALITY; i.e. inclusion in the transforming relational continuum (‘the Tao’) wherein inspiration fills the heart.
In understanding ourselves as belonging to NONLOCAL relational transformation (the Tao), there is no need to INVENT the concept of LOCAL BEING and LOCAL SOURCING of ACTIONS AND DEVELOPMENTS as is done in language and grammar by inventing the PRODUCER-PRODUCT concept.
Because the WEST makes mental models of reality in terms of ABSTRACT LOCAL individual and collective (name-instantiated) producer-product agents that deliver SUCCESS in the abstract intellectual PRODUCER-PRODUCT sense, the relational transformation that is the NATURAL NONLOCAL reality of our sensual experience, submerges beneath our active intellectual awareness (we drop from consciousness the inherently NONLOCAL nature of the Tao dynamic.
WAR is a symptom of Western Allopathic Psychological Orientation
There has always been the Hygiean – Aesculapian Division in how we understand the dynamics of nature. The Hygiean approach is the cultivating and sustaining of balance and harmony while the Aesculapian approach is to root out and eliminate ‘pathogens’ or ‘trouble-makers’. If we first orient to the cultivating of balance and harmony, we can use the ‘elimination of pathogens’ as a ‘back-up’ last resort, as in indigenous aboriginal cultures, … but if we move the anti-pathogen (Aesculapian) approach into primacy, it becomes our first course of action. The Robin Hoods and Jean Valjean’s of the world with their Hygiean ethical orientation INSPIRE us while the brute force anti-pathogen approach associates with the ego of those who consider themselves on the side of ‘good’ with respect to their ability to ‘eliminate that which is bad’.
Once we elevate the allopathic Aesculapian approach into primacy over the Hygiean and make it the first course of action, we give no mercy to the Robin Hoods and Jean Valjeans but follow the anti-pathogen course of removing all that disturb the current equilibrium even if that current equilibrium preserves gross imbalance as with rich and poor. In other words, there is no longer any room for Hygiean recultivating of balance and harmony once the anti-pathogen orientation is given precedence.
WAR is the social-dynamic that corresponds to the anti-pathogen approach, which was recognized as problematic by indigenous aboriginal peoples as recorded in the GREAT PEACE of the Iroquois as also in the indigenous aboriginal folklore generally, which is why such folklore accords with modern physics understanding of the way that Nature works.
Pathogen elimination has become the first course of action of Western society, rather than the back-up. Philosophically and scientifically, there is no such thing as a pathogen, but there is relational polarization that can give rise to a ‘short-circuit’ where someone or something ‘gets zapped’. The natural remedy is as found in the ‘healing circles’ of indigenous aboriginal cultures where the root source of relational imbalance (polarization) is addressed and dealt with.
Western culture has largely opted for elevating the allopathic approach to the first course of action, in both the management of relational dynamics within the individual and within the dynamics of the social collective. This is problematic particularly where the influences giving rise to polarization continue undiminished or are even amplified by the anti-pathogen actions. The anti-pathogen approach has become the single tool for addressing conflict, and as with the man whose only tool is a hammer, everything is looking like a nail.
REMEMBRANCE, for Hygieans, is something we want to be recorded in a picture of the reconciled ‘sides’ shaking hands. This is the way of the PEACEMAKER, as in the indigenous aboriginal (e.g. Iroquois) legend of the peacemaker, Dekanawideh, does not seek to overthrow or exterminate the evil (pathogen) Adodarho, but to meet and find re-conciliatory harmony through mutual participation in relational transformation that subsumes polarized tensions.
We know, from natural experience, this kind of ’Hygiean’ REMEMBRANCE and how natural and harmonious it feels because it is very often our natural ethic in resolving interpersonal strife, and it has the same topological relational form as in the stories of Robin Hood and Jean Valjean, where ‘rebalancing’ is the first-sought remedy for antithetical polarization, rather than taking the imbalance to the abstract extreme of division into the binary opposites of ‘good’ versus ‘evil’. As Heraclitus pointed out; in nature, such extreme opposites are the ingredients of harmony as in the pulled string of the Lyre, … the point is not to persist in opposition until EITHER one OR the other prevails, but to move forward so as to transcend the polarization to a new understanding where BOTH the one AND the other are mutually accommodating. This is referred to as QUANTUM LOGIC OF THE INCLUDED MEDIUM, in modern physics wherein ‘figure’ and ‘ground’ are NOT TWO mutually exclusive things-in-themselves, but only appear so, as with the duning and desert floor, where language and naming is what imputes ontological thing-in-itself TWONESS where there is UNITY that merely gives the appearance of TWONESS, as with figure-and-ground in a fluid dynamic.
REMEMBRANCE can thus also come in our acknowledgement of ‘mitakuye oyasin’, ‘we are all related’ by our common inclusion within the transforming relational continuum aka ‘the Tao’ aka ‘the Great Mystery’ aka the Logos’ aka ‘the wavefield’.
MEANWHILE, WESTERN CULTURE ‘REMEMBRANCE’ can harden and entrench our Aesculapian EITHER GOOD OR BAD, EITHER WINNER OR LOSER way of thinking by celebrating the ‘defeat of an enemy’ and thus stopping short of celebrating the reunification of brothers who had become polarized against one another. Do we want to understand the achievement of our fallen-in-battle friends and relatives as their contribution to WINNING THE WAR, … or to the re-establishment of peace and harmony? Do we want to continue to walk the proud walk of winners and spit on the defeated, or do we want to embrace our war-alienated brothers and rejoice in the healing of a bitter division? What of these understandings do we want to associate with the REMEMBRANCE of the sacrifice of our fallen brothers, … the Hygiean or the Aesculapian understanding?
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HOW DOES ‘POLITICS’ COME INTO THIS?
Soldiers tend to be faithful followers of political leaders that represent the ‘sovereignty’ of their nation, and many nations demand of their citizens the solemn oath of allegiance that includes the commitment to ‘bear arms’ in support of their nation, which means, in support of the leader of their nation, whatever sort of individual that may be.
Western culture has this penchant for binary thinking in terms of ‘good’ and ‘evil’ and the exalting of ‘winners’ and the demeaning of ‘losers’, although political leaders appeal to the noble and heroic spirit of those in their armed services to throw themselves body and soul into the fray in support of their nation and their national leader. In fact, such encouragement is common to all nations, and citizens swear oaths that they will support their nation’s leader, and that is seen in Western culture as an ‘honourable’ thing.
Who, What, When, Where, Why are the five W’s of ‘reporting’ on ‘what is going on’, as if ‘what is going on is NOT the nonlocal unfolding of the Tao, but is instead ‘local’ origination.
IS THIS REALISTIC?
My answer would be ‘NOT!’. Who says that ‘reality’ should be LOCALLY emergent?
Reflection will show that reality as in the relational (wave-field) understanding of reality of modern physics, indigenous aboriginal cultures, Taoism/Buddhism and Advaita Vedanta is inherently NONLOCAL.
NONLOCALITY IS INEFFABLE, and this is not a problem for that aspect of ourselves that wants to give ourselves up to cultivating and sustaining harmony in the world; i.e. in the transforming relational continuum or ‘Tao’ of Lao Tzu or Logos of Heraclitus.
How does this Bodhisattva ‘way’ of participating in the world that is very unlike the stilted and mechanical ‘walk-the-intellectual-talk’ way of Western culture, … the way of the Tao wherein we ‘let the soft animal of our body love what it wants to love’, fit into place, … for example, could we DISCOVER the Tao with our Western culture ‘five W’s of reporting?. If we have to use ‘naming’ to ‘nail down’ the ‘who or what’ and thus establish ‘thing-in-itself’ being, and then use ‘where’ and ‘when’, are we not simply DEFINING the EXISTENCE OF MATTER, SPACE AND TIME?
WHO SAYS THESE FIVE W QUESTIONS ARE MEANINGFUL? ARE THEY NOT LIKE ‘CUCKOO’S EGGS’ THAT MAY HATCH OUT AND TAKE OVER WHAT COULD HAVE BECOME A MUCH MORE MEANINGFUL UNFOLDING OF UNDERSTANDING? What about ‘nonlocality’ as in the Tao? Is nonlocality ‘not important’?
Reflection will show that nonlocality and ‘ineffable’ go together, as do ‘local’ and ‘effable’, so that the reduction of nonlocal to local is the reduction of ineffable to effable, thus the ‘five w’s’ are a kind of ‘reduction engine’ for reducing the ineffable to effable.
Western culture imposes the concept of 3-dimensions into the intellectual, language and grammar reality modeling of its Western culture adherents. This is a CRAZY-MAKER! Three-dimensional reality’ is NOT REALITY, it is abstraction. There is no way to reduce the Tao to 3-dimensions without losing the basic ineffable essentials of the wave-field; i.e. the transforming relational continuum.
We can explore this via The Western Crippled Cuckoo of Immunization.
Language-Turbocharged Shareability vis-à-vis the EAST – WEST Divide
In order to glimpse into how the psyche’s of EAST and WEST have ‘parted ways’, it is elucidating to use one’s imagination to ‘rewind’ and review the story of the dizzying ride of man’s language-supercharged development of intellection.
Can we imagine, … starting from the era when man was mainly grunting and gesturing and not much farther along in communicating his ineffable sensory experience than diverse other of nature’s forms, …. the kickoff of the amazing accelerated learning curve of language-enabled ‘shareability’ (of ideas, experiences, knowledge) that has come with the developments of common languages?
We are still, today, experiencing the rocketing acceleration of intellectual ‘shareability’ via ‘internet’ based technologies. HOWEVER, if the floodgates of sharing are ‘grilled’ so that what is being shared is other than our sensory experiencing of inclusion in the Tao (which is ineffable) but language based ‘reduction’ thereof, … to what extent is our intellectual understanding in the language-informed ‘commons’ being weaned from sensory experience?
This essay is not simply to gaze in awe at the rocketing advances in knowledge-sharing that have come with humans’ symbol-based (visual image-informing) linguistic communications, but to critically scrutinize the impact of the rapid growth in synthetically liberated, language-based intellectual understanding, from our ‘included-in-the-Tao’ sensory-experiential understanding, … spotlighting the nature of the EAST – WEST split in this regard.