Archive for year 2020
INTRODUCTION: In the Wave-field reality, everything is in flux and thus reality is the IMPLICIT order in the world while the EXPLICIT comes only by way of REPRESENTATIONS as in language and pictures. The pictures of a child ‘growing up’ is a language based Trojan Horse that fools us into thinking that “GROWTH” is something ‘real’ and that NAMING-instantiated ‘things-in-themselves’ such ‘the child’ are also ‘real’, however, the statement ‘the CHILD GROWS’ is a DOUBLE ERROR of NAMING and GRAMMAR that imposes a substitute reality in the psyche that we employ IN PLACE OF the sensory experience reality of inclusion in relational TRANSFORMATION. This substitute reality based on the LOCAL and EXPLICIT gives us a means of INFERRING the “real reality” of the NONLOCAL and IMPLICIT. In the EAST, as in modern physics, it is not forgotten that the IMPLICIT-and-NONLOCAL is the natural but INEFFABLE reality while the EXPLICIT-and-LOCAL is the abstract but EFFABLE intellectual surrogate reality.
While the EAST and modern physics employs the EXPLICIT-LOCAL abstract reduction of reality merely as a tool of INFERENCE of the IMPLICIT-NONLOCAL relational reality, the WEST employs the EXPLICIT-LOCAL abstract reduction as the intellectual ‘operative reality’. This article explores how and why our WESTERN ‘reality’, because it INVERTS the natural order by putting the EXPLICIT in an unnatural precedence over the IMPLICIT, is a CRAZY-MAKER.
* * * end of introduction * * *
As Kipling opined;– EAST is EAST and WEST is WEST and never the twain shall meet.
This is true in a certain sense; e.g. I am now an EAST thinker whereas I was raised as a WEST thinker and this is to share that sense.
It is easy to point to the difference, but not as easy to ‘embody’ the difference within one’s behaviour. It concerns how we understand ‘reality’ and it is easy to intellectually specify the difference; i.e. if we are raised in the EAST’s tradition (modern physics, indigenous aboriginal cultures, Taoism/Buddhism, Advaita Vedanta we will understand FIGURE-and-GROUND-as-ONE (which is the understanding that I have come to embrace’), whereas our WESTERN upbringing has us ‘construct reality’ on the basis of FIGURE-and-GROUND-as-TWO.
FIGURE-and-GROUND-as-ONE is where our distinguishing of form is IMPLICIT whereas FIGURE-and-GROUND-as-TWO is where our distinguishing of form is EXPLICIT. If we, for example, experience inclusion in a windblown sandy landscape AND IF we can suspend the NAMING and GRAMMAR that we have trained ourselves to reduce our experience to, we will experience inclusion in the resonance field of the duning phenomenon wherein TRANSFORMATION is in precedence over ‘things’ and ‘what things do’. That is, TRANSFORMATION is NONLOCAL and IMPLICIT and it is the stuff of our prelingual sensory experience and it only when we invoke intellectual talk in terms of LOCAL and EXPLICIT DUNES and THEIR GROWTH and DEVELOPMENT and MOVEMENT, and cast this as the PRIMARY reality that we WESTERN CULTURE ADHERENTS part ways with the EAST. The EAST never lets go of the understanding that the NONLOCAL and IMPLICIT (and thus INEFFABLE) is the primary reality.
That’s it in a nutshell! While the EAST preserves the natural primacy of the IMPLICIT and NONLOCAL over the EXPLICIT and LOCAL, the WEST elevates the EXPLICIT and LOCAL into an unnatural primacy over the IMPLICIT and NONLOCAL. Of course, the ramifications of which of those very different understandings of reality serve as the ‘operative reality’ can be many and varied.
For example, in the indigenous aboriginal tradition, as in modern physics, ‘everything is related’ (mitakuye oyasin) so if ‘someone misbehaves’, this is understood as an emergent ‘relational dissonance’ that develops within the web of social and physical relations. The required action is thus the restoring of relational harmony and there is no assumption that the individual through whom the relational dissonance ‘channelled’ is the SOURCE of the dissonance.
But as we well know, our WESTERN CULTURE tradition is to assume LOCAL SOURCING of the ‘relational dissonance’ which means that the action required to attenuate or eliminate the dissonance will ADDRESS the LOCAL SOURCE.
Note that in an indigenous culture, even though the person is simply a conduit for the emergence of conflict that derives from relational dissonance, and even though the community may understand the problem in terms of a relational dissonance that is innately NONLOCAL, a person who is a habitual ‘lightning rod’ may be ‘taken out’ NOT because he is assumed to be the SOURCE of the violence/dissonance but as an emergency measure while the community seeks to resolve the deeper, relational source.
There may even be an ‘apology’ to the ‘lightning rod’ by those ‘taking him out’, acknowledging that while he is NOT the SOURCE of the dissonance, he is a persistent channeler of the dissonance. In other words, shutting down the channel is an expedient, short-term solution, pending the addressing of a deeper and more endemic ‘sourcing’.
Chief Maquinna of the Nootkas did not see the world dynamic in a producer-product LOCAL SOURCING context, but saw humans as humanings within the Great Harmony. Meanwhile, immersion in the Great Harmony aka the transforming relational continuum aka the Wave-field, is ineffable-because-nonlocal. In this understanding, because there is nothing LOCAL, there is no ATTRIBUTION of actions and developments since ATTRIBUTION is the inferring of a LOCAL SOURCE.
“ATTRIBUTION” — the action of regarding something as being caused by a person or thing.
In indigenous aboriginal (Potlatch) society, NON-ATTRIBUTION prevails as naturally associates with NONLOCALITY.
“Once I was in Victoria, and I saw a very large house; they told me it was a bank and that the white men place their money there to take care of, and that by-and-by they got it back, with interest. We are Indians and have no such bank; but when we have plenty of money or blankets, we give them away to other chiefs and people, and by-and-by they return them, with interest, and our hearts feel good. Our potlatch is our bank.” [for the full letter and associated context (jailing of first nations people for continuing with the potlatch tradition) see ‘First People First Voices’, edited by Penny Petrone, University of Toronto Press, 1991]
ATTRIBUTION is foundational to the WESTERN CULTURE social system which ‘rewards good’ and ‘punishes bad’. This assumes that there are ‘good actions and developments’ that can be ATTRIBUTED to specific individuals and ‘bad actions and developments’ that can be ATTRIBUTED to specific individuals. This is not supported by modern physics nor by indigenous aboriginal cultures, Taoism/Buddhism and Advaita Vedanta, all of which understand reality as inclusion in a transforming relational continuum.
There can be no ATTRIBUTION in a transforming relational continuum. ATTRIBUTION comes into being by the DOUBLE ERROR of NAMING and GRAMMAR; e.g. FIRE BURNS! John Wilkes Booth kills Abraham Lincoln.
* * * PREAMBLE: —While reality as the transforming relational continuum (the Wave-field aka the Tao) or simply TRANSFORMATION, is INEFFABLE-because-NONLOCAL, Nietzsche points our that our WESTERN CULTURE habit is to employ the DOUBLE ERROR of NAMING-and-GRAMMAR to inject into the psyche the EFFABLE notion of LOCAL SOURCING of actions and development. Thus, for example, TRANSFORMATION experienced pre-lingually as NONLOCAL resonance (‘DUNING’) is reduced by NAMING to the LOCAL ‘DUNE’ which is psychologically abstracted from FIGURE-and-GROUND-as-ONE into FIGURE-and-GROUND-as-TWO and animated with GRAMMAR; e.g.. ‘the DUNE’ is growing higher and longer and is shifting across the “Desert floor”. It is one thing to use this DOUBLE ERROR abstraction as a tool of INFERENCE to jog the intuition into reviving an experience of inclusion in TRANSFORMATION (as is the understanding in the EAST), … and quite another (as in the WEST) to take this DOUBLE ERROR abstraction LITERALLY and in the process, construct a pseudo-reality that is innately ambiguous and which cultivates a ‘BIPOLAR DISORDER’ that has become the defining ‘trademark’ of WESTERN CULTURE. That is, when FIGURE-and-GROUND-are-TWO and the dynamic of nature is no longer understood as TRANSFORMATION (wherein FIGURE-and-GROUND-are-ONE), is it then the FIGURE that sources change in the GROUND or is it the GROUND that sources change in the FIGURE? (does the movement of the flag source movement or the air or does the movement of the air source movement of the flag?).
WESTERN CULTURE IS INFECTED by BIPOLAR DISORDER arising from this DOUBLE ERROR based ambiguity, the invention of NAMING and GRAMMAR that construes FIGURE-and-GROUND-as-TWO; i.e. as INHABITANT and HABITAT when understood by way of the EITHER-OR logic of the EXCLUDED medium. The EAST, supported by modern physics, understands FIGURE-and-GROUND-as-ONE as in a holographic Wave-field reality wherein the ‘quantum’ BOTH/AND logic of the INCLUDED medium prevails and where we, as INHABITANTS are not separate from the HABITAT but relational features within it as with the boil in the flow.
BIPOLAR DISORDER in WESTERN CULTURE comes with the DOUBLE ERROR based splitting of TRANSFORMATION into the binary opposites of PRODUCTION and CONSUMPTION. Once ‘PRODUCTION’ is ‘broken out’ as an abstract ‘action-in-itself’, and since we attach value to PRODUCTION as if it ‘were real’ (as implied by the DOUBLE ERROR), we blind ourselves to the ‘real’ reality of TRANSFORMATION aka the Wave-field aka ‘the Tao’. By substituting the one-sided abstraction of PRODUCTION as a pseudo-real substritute for TRANSFORMATION, we WESTERN CULTURE ADHERENTS REWARD, CELEBRATE and give STATUS and ACCLAIM to ‘SUPERIOR PRODUCERS’, a BIPOLAR DISORDER infusing dysfunction when it draws attention away from the REALITY of TRANSFORMATION. That is, the GROWTH of PRODUCTION involving at the same time, the SHRINKING of Wilderness, the overall REALITY being TRANSFORMATION.
“What will happen when the secret corners of the forest are heavy with the scent of many men and the view of the ripe hills is blotted by talking wires? Where will the thicket be? Gone! Where will the eagle be? Gone! And what is it to say goodbye to the swift pony and the hunt? The end of living and the beginning of survival” — Chief Seattle
At issue is NOT simply the abstract binary choice between the GROWTH of PRODUCTION and the LOSS of Wilderness, but the WESTERN CULTURE cognitive BIPOLAR DISORDER wherein the DOUBLE ERROR of NAMING and GRAMMAR serves up abstract intellectual reduction that SUBSTITUTES for the sensory-experience reality of all-including TRANSFORMATION aka the Wave-field aka ‘the Tao’.
* * * END of PREAMBLE * * *
This note re-explores how “EAST-is-EAST-and-WEST-is-WEST-and-never-the-twain-shall-meet”
EAST (and modern physics) is EAST! …. and, … WEST (and classical physics) is WEST, …. and never the twain shall meet.
Because the EITHER/OR logic of the WEST is ‘smaller’ than the BOTH/AND logic of the EAST, while the EAST can understand the WEST, the WEST cannot understand the EAST.
The WEST traps itself in the belief that FIGURE-and-GROUND-are-TWO, a concept that brews up ambiguity and bipolar disorder, while the EAST accepts that FIGURE-and-GROUND-are-ONE which fails to incubate such ambiguity and bipolar disorder.
The WEST leans on NAMING and GRAMMAR based propositions that deliver EXPLICIT constructions, which is a CRAZY-MAKER (because we are included in a transforming relational continuum). Belief in EXPLICIT local sourcing gives rise to EGO-based “lock-in by high switching costs”.
The EAST understands language and grammar as a Wittgenstein ladder or tool of inference that is only good for cultivating an intuitive leap to the IMPLICIT reality (the transforming relational continuum) that lies innately beyond capture in EXPLICIT language terms.
(EXPLICIT: – fully revealed or expressed without vagueness, implication, or ambiguity : leaving no question as to meaning)
* * *
Jill Astbury’s book titled “Crazy-For-You: The Making of Women’s Madness” points, implicitly, to BIPOLAR DISORDER /SCHIZOPHRENIA that is built into the intellectual foundations of WESTERN CULTURE.
That is; WESTERN CULTURE is A BIPOLAR-DISORDER-LADEN CULTURE but since it is the NORMAL base-case for us WESTERN CULTURE ADHERENTS, we cannot see the DISORDER because this BIPOLAR DISORDER is the NORMALITY “we are coming from”. That is, the conservative-liberal psycho-political split IS BIPOLAR DISORDER on a culture-wide scale and we live with it and accept it as NORMAL.
Astbury’s suggestion that Women ‘take the hit’ within the BIPOLAR-DISORDERED WESTERN CULTURE can be expanded to ‘the sensitive miner’s canaries’ ‘take the hit’.
SO WHAT IS THE “HIT”?
INTRODUCTION: Systems Sciences Pioneer Kenneth Boulding is the source of the statement; ‘The Name of the Devil is Suboptimization’. This refers to the reality that we live within a world of relational interdependencies that our WESTERN CULTURE has turned a blind eye to in our anthropocentric suboptimization where we shut off acknowledging the essential reality of ‘all is related’.
NAMING plays a key role in this abstract anthropocentric ‘declaration of independence’. That is, NAMING is a language based DECLARATION of the LOCAL, INDEPENDENT EXISTENCE of the NAMED phenomenon, no matter how NONLOCAL and INTERDEPENDENT it may be. Suboptimization is encouraged by NAMING a ‘system’ that is NOT REALLY a LOCAL, INDEPENDENT SYSTEM-IN-ITSELF but is in fact a resonance-sustained confluence of relational interdependencies Suboptimization, because it MISTAKENLY assumes the INDEPENDENCE of the subsystem being optimized, can induce the degeneration of overall systemic resonance into dissonance, the price paid for ‘suboptimizing’ an assumed-independent-system which is, in reality, relationally interdependent. Shakespeare’s metaphor of the ‘POUND OF FLESH’ in ‘The Merchant of Venice’ is a kind of ‘archetype’ for the WESTERN CULTURE practice of ‘suboptimization’ as in monocultural agriculture, where we carve a square plot out of a complex mutually supporting ecosystemic landscape, inserting in its place a geometric, monocultural wheat-field. We may even kill the diversity with herbicide to make way for the monoculture.
Such suboptimization is a radical departure from multiculture-diversity-sustaining development characteristic of nature, and from the land cultivating approach of indigenous peoples which acknowledges that natural life lives in the intersecting confluence of mutually-supportive relational diversity. F. David Peat, modern physics co-researcher with David Bohm, in his book Blackfoot Physics, points out how indigenous cultures acknowledged that ‘everything is relationally dependent’ (‘mitakuye oyasin’), employing agriculture in a multicultural approach; e.g. the Mohawk people’s cultivating of the Three Sisters; beans, squash and corn in acknowledgement of the importance of relational synergy deriving from diversity.
Suboptimization assumes that it is possible to split FIGURE (subsystem) and GROUND (system) into TWO, however, in Nature, FIGURE (subsystem) and GROUND (system) are only ONE, and so it is also in the Wave-field understanding, SELF-and-OTHER (SUBJECT and OBJECT) are only ONE, which implies that sub-optimizing environmental supportive conditions for our wrongly-presumed ‘independent’ (mono-cultural ‘human’) self, creates problems for our ‘real self’ which is inextricably, relationally included in the overall Wave-dynamic aka the Tao. The understanding that the relational dynamic of Nature does NOT split into separate and independent subsystems as NAMING and GRAMMAR so easily portray it, is foundational in Boulding’s aphorism; ‘The Name of the Devil is Suboptimization’. Suboptimization is an abstract concept that we have given a foundational role to in our WESTERN CULTURE ADHERENT social dynamic, leading to psychological confusion that manifests in ‘anthropocentrism’ and ‘racism’.
* * * END of INTRODUCTION * * *
Do unto others as you would have them do unto you… This could be compared to the ‘source-receiver duality in Newtonian physics. It’s what we come up with in language and grammar based on FIGURE-and-GROUND-as-TWO (i.e. SELF-OTHER-as-TWO)
Taken literally, it is an IMPLICIT way of infusing belief in an abstract binary structure of reality. It is like ‘forgiveness’ which is a back-handed way of reducing NONLOCAL relational dissonance to LOCAL SOURCING of PATHOLOGICAL actions and development.
In the reality of our sensory experience, FIGURE-and-GROUND-are-ONE as in modern physics (i.e. SUBJECT-and-OBJECT-are-ONE, … and SELF-and-OTHER-are ONE).
“The world is given to me only once, not one existing and one perceived. Subject and object are only one. The barrier between them cannot be said to have broken down as a result of recent experience in the physical sciences, for this barrier does not exist.” – Erwin Schroedinger
Therefore, the behavioural ethic becomes, … move within the transforming relational continuum so as to cultivate relational harmony (move so as to dissolve the cultivating of relational dissonance). We do this in the flow of freeway traffic when the traffic is heavy and the relative moving of vehicles becomes our fluid guide rather than the fixed guide-lines painted on the ‘roadway’. We can sustain harmony in this relative fluid sense whether driving in a fleet of dune-buggies over the desert or wherever.
In general, our moves can only be relative. Therefore, we do not ‘have your own moves’ and there is only the NONLOCAL while LOCAL has no meaning. This NONLOCALITY which is the ‘real reality’ is not capturable ‘as-is’ in language (language makes use of LOCAL concepts which fall innately short of capturing the NONLOCAL). That is, the INEFFABLE-because-NONLOCAL can be REDUCED and made language-effable using the DOUBLE ERROR of NAMING and GRAMMAR where NAMING is used to establish LOCAL thing-in-itself BEING and GRAMMAR is used to impute the LOCAL SOURCING of actions and developments.
The ‘DOUBLE ERROR’ is the ‘trick’ we use to make language based REPRESENTATION of our fluid reality (the Wave-field aka ‘the Tao) possible. The FIRST ERROR is NAMING of a flow-form to ‘isolate it’ from the transforming relational flow-continuum (e.g. ‘DUNING’ which is a resonance phenomenon that we REDUCE to “DUNE”) so that what is actually a NONLOCAL phenomenon is RE-presented as coming from something LOCAL. The SECOND ERROR is GRAMMAR wherein we impute to the LOCAL thing-in-itself that we create with NAMING, ITS OWN notional power of SOURCING actions and developments (e.g. the DUNE is growing higher and longer and is shifting across the desert floor).
Thanks to our application of the DOUBLE ERROR of NAMING and GRAMMAR, we have REDUCED (but only in our language-stimulated intellectual abstracting) the INEFFABLE-because-NONLOCAL-and-IMPLICIT resonance phenomenon of “DUNING” to something EFFABLE-because-LOCAL-and-EXPLICIT.
Within the actual Wave-field, everything is fluid and forms are relational and resonance-based. So, there is good reason why EASTERN CULTURE’s ‘Zen’ recommends adding an ‘ing’ suffix to all NAMES (nouns) to remind ourselves that FIGURE-and-GROUND-are-ONE, … NOT TWO as in “EITHER DUNE” “OR DESERT”, or “EITHER HUMAN-INHABITANT” or “HABITAT’ (i.e. there is DUNING and HUMANING within the transforming relational continuum).
In other words, we have TWO CHOICES of LOGIC for constructing our representations of REALITY, the WESTERN CULTURE habitual EITHER/OR logic of the EXCLUDED medium wherein FIGURE-and-GROUND-are-TWO, … and the Quantum physics BOTH/AND logic of the INCLUDED medium wherein FIGURE-and-GROUND-are-ONE.
DUNING is a feature within the TRANSFORMING Wave-field space. Because it is NONLOCAL (resonance based and thus purely relational) and IMPLICIT), it is INEFFABLE; i.e there is no ‘IT’ there as we can’t find a beginning and ending of it; it is as if the land is SMILING or WRINKLING or TRANSFORMING so that while we can use language to speak of ‘a LOCAL SMILE’ or ‘a LOCAL WRINKLE’, the overall transforming landscape is what is the most basic REALITY. “WRINKLING” of the land is how TRANSFORMATION manifests and while we can use the NAMING and GRAMMAR DOUBLE ERROR capability of language to reduce ‘what is going on’ to “‘the DUNE’ that is growing higher and longer and is shifting across the “DESERT FLOOR”, all of this is abstraction concocted for the purpose of reducing the INEFFABLE-because-NONLOCAL-and-IMPLICIT to the EFFABLE-because-LOCAL-and-EXPLICIT.
What the hell is the ‘DESERT FLOOR’?
AUTHOR’s PROLOGUE: Western Language-Induced Bipolar Disorder
This essay has been written from the point of view that popular WESTERN CULTURE investigation of ‘psychological disorder’ HAS ITS LADDER UP THE WRONG WALL, as suggested by Cochrane and Sashidharan among others;
From the outset it will be clear that most of the research in this field has followed the conventional epidemiological or medical paradigm by focusing on mental ill health as the dependent variable. It is, therefore, not surprising that there is a lack of empirically grounded research on mental well-being or the psychological resilience and survival of minority groups in this country” — R. Cochrane (University of Birmingham) and S. P. Sashidharan (North Birmingham Mental Health Trust) in ‘Mental Health and Ethnic Minorities’
That is, if the investigation orients to ‘what is wrong with this person?’, it is unlikely to deliver answers to the larger question of ‘what is wrong with us?’ (as a social-relational collective). Jill Astbury raises the same question in ‘Crazy for You: The Making of Women’s Madness’ in her inquiry into the World Health Organization study showing that women have twice the incidence of ‘affective disorders’ (depression, bipolar disorder etc.) as men;
“The research stemming from this viewpoint had a systemic blindness. It could literally not see what it was doing, as the normative quality of its own presuppositions had made them invisible.” – Jill Astbury
In other words, by orienting the investigation to … ‘what is wrong with these ‘canaries’, we are doing the equivalent of investigating what is wrong with the oddly behaving miner’s canary out of the context of the variations in the ambient conditions (e.g. the web of relations) they are included in. So long as we pride ourselves on our ability to push on forward no matter how our actions may be cultivating a more toxic ‘normal’ ambiance (“when the going gets tough, the tough get going”), the more sensitive among us will progressively experience ‘breakdown’ (made less visible through pharmaceutical “numb-down”), a signal that should give us cause for reflection on ‘where we are going’ so that we do not put our children on a bus trip to hell.
The “ticket’ for such a “bus trip to hell” by way of Bipolar Disorder’ comes in the form of a ‘Declaration of Independence’ , the WESTERN CULTURE EGO-DEFINING ABSTRACTION which ‘makes sense’ only where intended in a relational context wherein the INDEPENDENCE is in terms of relational associations within the ONE Great Harmony (the Wave-field) where FIGURE and GROUND are ONE and NOT in the EGO based abstract sense of FIGURE-and-GROUND-as-TWO where the FIGURE is DECLARED INDEPENDENT of the GROUND, a conceptualization of reality which builds BIPOLAR DISORDER into WESTERN CULTURE ADHERENCE.
When does an ILLUSION become a DELUSION? … ANSWER: When we employ it as our operative reality.
Nietzsche’s example the “DOUBLE ERROR” of ‘LIGHTNING FLASHES’ and Nishitani’s example of ‘FIRE BURNS’ illustrate how we can use language and grammar to construct representations that ‘BREAK INTO’ the INEFFABLE-because-NONLOCAL dynamics of Wave-field reality (aka ‘the Tao’, aka ‘the transforming relational continuum’).
As David Bohm points out, our sensory experience is of inclusion in THE TRANSFORMING RELATIONAL CONTINUUM (the Wave-field) which is an experience that language can only imply but CANNOT EXPLICITLY CAPTURE since the Wave-field is in flux everywhere-at-the-same-time.
That is, the Wave-field “IS” TRANSFORMATION which is purely RELATIONAL so in order to use the reductive tool of language to even approximately capture TRANSFORMATION, we employ language in a REDUCTIVE, DOUBLE ERROR mode, using notional NAMING-instantiated things-in-themselves with GRAMMAR-instantiated powers of SOURCING actions and developments. This DOUBLE ERROR mode of language captures EFFABLE-because-LOCAL representations of the INEFFABLE-because-NONLOCAL dynamic of TRANSFORMATION.
For example, ’DUNING’ is a resonance phenomenon which is NONLOCAL which our INTELLECT can reduce to LOCAL geometric forms that we call DUNES, opening the way to our INVERTING of the dynamics of REALITY with language and grammar, imputing LOCAL BEING with the word “DUNE” and notionally endowing this intellectually-fabricated abstraction with “ITS” OWN POWERS of movement and development as in the language and grammar construct; ‘The DUNE is growing higher and longer and is shifting towards the ocean’. This is the DOUBLE ERROR in action; i.e. in its intellectual-representation-conditioning action.
We can’t build a city in the same Wilderness twice for the Wilderness is not the same Wilderness and the city is not the same city.
(Shifting understanding from Euclidian space to Spherical space)
The proposition “We can’t build a city in the same Wilderness twice for the Wilderness is not the same Wilderness and the city is not the same city” flags a difference in how we understand reality associated with differing conceptualizations of space. (Spherical space is not the same as Euclidian space; i.e. In the (spherical) space of our sensory experience, as the cultivated area grows, the Wilderness area reciprocally shrinks; i.e This is NEITHER GROWTH nor SHRINKAGE per se (i.e. GROWTH and SHRINKAGE are both flatspace concepts), it is TRANSFORMATION (‘TRANSFORMATION’ is a more ‘dimensionally-competent’ spherical space conceptualization).
BOTTOM LINE: Based on the testimony of our real-life sensory experience, there is no such thing as GROWTH, there is only TRANSFORMATION.
‘GROWTH’ depends on the abstract concept of LOCAL (i.e. a locally existing thing-in-itself as the ‘stub’ that is undergoing ‘GROWTH’.
‘GROWTH’ is simpler than TRANSFORMATION because it makes an abstract splitting between content and container or ‘inhabitant’ and ‘habitat’ which conjures up the abstract concept of LOCAL existence so that we can develop a simpler system of language and grammar to represent change LOCALLY as with the INHABITANT without having to deal, AT THE SAME TIME, with simultaneous changes in the HABITAT as is the case with TRANSFORMATION.
That is, because we can notionally SEPARATE AND ISOLATE the FIGURE from the GROUND as if they were TWO separate things (i.e. as if the INHABITANT and the HABITAT were TWO separate things), … we can reduce the INEFFABLE-because-NONLOCAL to the EFFABLE-because-LOCAL.
TRANSFORMATION is IMPLICIT and INEFFABLE-because-NONLOCAL. Our sensory experience is of inclusion in the transforming relational continuum (the Wave-field/the Tao). TRANSFORMATION implies FIGURE-and-GROUND-as-ONE.
GROWTH is EXPLICIT and EFFABLE-because-LOCAL. Our intellectual representations are constructed from visual observations that reduce the NONLOCAL to the LOCAL (e.g. DUNING which is resonance that is inherently NONLOCAL and IMPLICIT is reduced to DUNE which is LOCAL and EXPLICIT) by the FOCUSING power of visual closed-form perception concretized by NAMING, and re-animated with the intellectual conceptualizing of GRAMMAR which imputes the POWER of SOURCING of GROWTH and MOVEMENT to the NAMING-instantiated thing-in-itself, ‘DUNE’. This is the “DOUBLE ERROR” of language and grammar pointed out by Nietzsche where we reduce TRANSFORMATION wherein FIGURE-and-GROUND-are-ONE to GROWTH wherein FIGURE-and-GROUND-are-TWO.
Out of this DOUBLE ERROR of NAMING and GRAMMAR arises the abstract intellectual splitting of DUNING (FIGURE-and-GROUND-as-ONE) into DUNE-and-DESERT (FIGURE and GROUND as TWO). The ONE dynamic of TRANSFORMATION is thus intellectually RE-presented by way of the DOUBLE ERROR as TWO separate DYNAMICS; that of “THE INHABITANT” and that of “THE HABITAT”. Note that in modern physics, as in indigenous aboriginal cultures, INHABITANT-and-HABITAT-are-ONE (i.e. The ONE is the all-including Transforming Wave-field continuum aka ‘the Tao’).
THE DOUBLE ERROR as the source of AMBIGUITY
Not only does the DOUBLE ERROR of NAMING and GRAMMAR reduce the NONLOCAL-and-thus-INEFFABLE TRANSFORMATION to the LOCAL-and-thus-EFFABLE LOCAL SOURCING of actions and developments, it does so AMBIGUOUSLY.
A picture held us captive. And we could not get outside it, for it lay in our language and language seemed to repeat it to us inexorably. –-Wittgenstein – Philosophical Investigations.
Positive assertions such as “FIRE BURNS” establish the “localness” of actions and developments, as in the DOUBLE ERROR combination of NAMING and GRAMMAR. It is a DOUBLE ERROR, as Nietzsche points out, because NAMING imputes LOCAL thing-in-itself BEING (an abstraction which is not supported by sense-experience reality) and GRAMMAR is a device by which we impute the power of SOURCING actions and developments to the NAMING-instantiated LOCAL thing-in-itself BEING. What began as TRANSFORMATION as in seasonal desiccating of the vegetation-laden landscape and its breaking out in a rash of lightning-ignited patches of combusting vegetation, is REDUCED, thanks to the DOUBLE ERROR, to a NUMBER of LOCAL FIRES that ‘are BURNING’.
To say that FIRE BURNS or that LIGHTNING FLASHES or that I GROW is a DOUBLE ERROR as Nietzsche has pointed out which imputes LOCAL BEING based SOURCING of actions and development, abstract constructions that we SUBSTITUTE for the relational transformation we experience inclusion in. Notice how TRANSFORMATION which is INTRINSICALLY “NONLOCAL” and thus INEFFABLE is replaced by the abstract “LOCAL” and thus EFFABLE by the employing of the DOUBLE ERROR of language and grammar.
“I AM GROWING” is an effective “DECLARATION OF INDEPENDENT LOCAL BEING” that ABSTRACTLY (in our intellectual constructing of reality) SPLITS US OUT OF the TRANSFORMING RELATIONAL CONTINUUM and GRAMMATICALLY endows us (in the intellectual constructions of our mind) with our own LOCAL powers of actions and development. Within this DOUBLE ERROR, not only do we make ourselves out to be LOCAL and INDEPENDENT BEINGS, we make ourselves out as having our own POWERS of LOCAL SELF-SOURCING of actions and development.
Nietzsche delves into this as follows in ‘The Will to Power’;