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What is Reality? (subtitle: The ‘Cuckoo’s Egg of ‘Growth’)



‘GROWTH’ is a ubiquitous and effective ‘cuckoo’s egg’ that hatches crazy-making understandings in Western minds. 



There is often an unresolved ambiguity in how the word ‘growth’ is generally used due to the differing ‘figure and ground’ concepts that arise in ‘standard logic’ (EITHER/OR logic of the excluded medium) vis a vis ‘quantum logic’ (BOTH/AND logic of the included medium).  In terms of FIGURE AND GROUND, there is ontological independence of FIGURE and GROUND in the first case, and the separateness is only APPEARANCE based in the second case.  When we speak of ‘growth’ of a ‘figure’, we do not usually specify whether we are picturing that growth in Cartesian space or in spherical space; e.g. the growth of a figure such as a storming or a duning on a flat space would deliver the understanding of ‘growth’ as the enlargement of a ‘thing-in-itself’, however, the growth of a figure such as a storming or a duning on the spherical surface of the earth would entail the reciprocal shrinkage of the ‘ground’ in the figure and ground couple so that instead of ‘growth’ we should be talking about ‘transformation’.

A confusing ambiguity arises where we speak of ‘growth’ of a ‘figure’ without declaring whether there is a corresponding ‘shrinking’ of the reciprocal ‘ground’.   This ambiguity can in turn inject the abstract concept of ‘sorcery’ where a LOCAL producer-product dynamic is inferred.  This ‘double error’ based injection of the concept of ‘sorcery’ is problematic in Western culture language and grammar. While these ambiguities are ‘managed’ in THIS DISCUSSION, they are, in many philosophical discussions left as ‘loose sheets flapping in the breeze’ and can be the source of ‘petitio principii’ errors of logic.

For example, where one starts using figure and ground in the flat space sense where they are ontologically separate and in the course of the discussion switches to using the same figure and ground as if they are distinguished merely by ‘appearance’ and are without ontological separateness (as would equate to switching between Newtonian physics and modern physics and back).  For example, on a flat space, it is fair to speak of a boil ‘moving across that space’ since figure and ground are TWO separate ontological entities while in the curved space on a sphere, we must speak of relational transformation since ‘figure and ground are only ONE’.  (Talk that is in ‘figure and ground’ terms of ‘dunes that grow larger and shift across the desert floor’ invokes LOCAL 3 dimensional ontology while talk in ‘figure and ground’ terms of ‘duning’ invokes NONLOCAL resonance that is 4+ dimensional). Mixing these two representations and their logics indiscriminately in language and grammar constructions is not uncommon and leads to confused (aberrant) understanding. [see Poincaré’s discussion on Cantorians and pragmatists in Dernières Pensées’, Ch. V, ‘Les Mathematiques et la Logique’]

The following note takes care to keep the discussion grounded in the most general framing (relational transformation) and to avoid inadvertent mixing of EITHER/OR logic of the excluded medium with BOTH/AND logic of the included medium.




The WEST’s Crazy-Making Reduction of the Dimensionality of Reality

The WEST has laid a Cuckoo’s egg into the global collective consciousness, and it is called GROWTH (formerly known as SORCERY).


The Cuckoo’s egg of ‘growth’, when incubated in the psyche, liberates the abstract concepts of both ‘being’ and ‘time’.

‘Being’ and ‘time’ had to be foisted on the intellect in order to render the ineffable effable because relational transformation that is all-including, known as the Tao, is ineffable (“The Tao that can be told is not the true Tao” – Lao Tzu).

That is; … the reduction of transformation to the producer-product concept of ‘growth’ … had to be done to provide a ‘tool’ for rendering the ineffable effable; i.e. for inserting a notional LOCAL jumpstart sourcing agency to do an ‘end run’ around the ineffability of NONLOCALITY that characterizes the Tao aka the Wave-field.

BUT, only the WEST has employed the reduction of NONLOCAL RELATIONAL TRANSFORMATION to LOCAL PRODUCER-PRODUCT GROWTH as “The Way it Really Is”.  That is, while the EAST employs the tool of REDUCTION (from ‘relational transformation’ to ‘producer-product growth’ as a ‘Wittgenstein ladder’; i.e. a tool we can use to trigger an intuitive leap beyond its explicit (effable) meaning to its implicit (ineffable) meaning.

6.54 My propositions are elucidatory in this way: he who understands me finally recognizes them as senseless, when he has climbed out through them, on them, over them. (He must so to speak throw away the ladder, after he has climbed up on it.

He must surmount these propositions; then he sees the world rightly.

“7. Whereof one cannot speak, thereof one must be silent.”

  — Wittgenstein, Tractatus Logico Philosophicus



The WEST’s Redacted Concept of ‘Reality’


The following POSTSCRIPT to, and COMMENTARY on, ‘The WEST’s Mistaken Concept of Reality’ is reposted here starting with the POSTSCRIPT since the POSTSCRIPT summarizes the contents.of the original COMMENTARY.

The COMMENTARY explores the very different concepts of ‘REALITY’ that arise in the cultures of EAST and WEST, showing how the reality of the EAST coincides with the modern physics reality wherein ‘everything is in flux’



In retrospect, I think it would have added clarity to my ‘WESTERN CULTURE’S MISTAKEN CONCEPT OF ‘REALITY’, … to  have pointed out that BOTH WEST AND EAST use short-cuts or ‘reductions of the ineffable Tao to effable’ such as the double error that exploits the simplicity of the abstract concept of LOCALITY in spite of the reality of NONLOCALITY.   In other words, the problem is not PER SE, in reducing the ineffable to the effable by way of the ‘double error’, the problem is only in the WEST where, instead of using the reduction as INFERENCE of something that lies beyond the effable, the reduction to effable is employed, in the WEST, as the ‘operative reality’

This is not difficult to understand, but for a WESTERN culture conditioned intellect, it is an ‘automatic intellectual habit’ that is difficult to ‘let go of’; i.e. the ‘reality’ of our actual sensory experience is of inclusion in the transforming relational continuum, a WAVEFIELD reality that is NONLOCAL, ALL-INCLUSIVE and RELATIONAL and thus INEFFABLE.   THIS IS WHAT WE DIRECTLY EXPERIENCE; I.E. INCLUSION IN THE TRANSFORMING RELATIONAL CONTINUUM, … but we WESTERN CULTURE adherents have EGOs and we like to talk in PRODUCER-PRODUCT terms about ‘building houses IN THE PLEASANT VALLEY as if THIS were the REALITY, and we proceed in great detail REDUCING everything to LOCAL terms, describing WHAT WE HAVE CONSTRUCTED, and all the while, we experience, IN REAL REALITY, inclusion in a transforming RELATIONAL SPACE aka WAVEFIELD aka TAO.

How can we talk in PRODUCER-PRODUCT terms about ‘constructing a town in the valley when we dig holes all over the countryside mining it for stone and sand and gravel for construction, chopping down woodlands for lumber for construction, digging aqueducts to deliver water and to get rid of our sewage, excavating coal and mining iron ore to produce steel for our high-rise buildings, and generally PARTICIPATING with bears, birds, termites and other forms, such as tornadoes, hurricanes, floods, sandstorms, in the dynamic of RELATIONAL TRANSFORMATION …. AND THEN WE REDUCE AND CAPTURE THIS WHOLE INEFFABLE RELATIONAL TRANSFORMATION THAT WE ARE INCLUDED PARTICIPANTS IN, IN TIME-ABASED ‘PRODUCER-PRODUCT TERMS’ such as “We began the construction of this town in in 1776”.   WHAT???!!! WHERE DID THE ALL-INCLUSIVE, TIMELESS TRANSFORMING RELATIONAL CONTINUUM DISAPPEAR TO IN OUR LANGUAGE AND GRAMMAR ARTICULATIONS THAT WE ARE TRYING TO PASS OFF AS ‘REALITY’?



EAST: Employs language and grammar to reduce the ineffable to effable as a TOOL OF INFERENCE  (e.g. the PRODUCER-PRODUCT abstracting tool) that constructs an IMPLICIT reality as in Bohm’s IMPLICATE ORDER and as in the modern physics ‘Surprise version of the game of Twenty Questions’ and as in Wittgenstein’s LADDER … where the utility of the tool is to construct EFFABLE INFERENCE which the ‘user’ can employ as a kind of INTELLECTUAL launching pad for making an INTUITIVE LEAP to the ineffable reality that lies innately beyond it. . In this case, the ‘town in the valley’ is useful intellectually imagined pseudo-reality that does not ECLIPSE the ineffable reality of inclusion in the Tao (Wave-field).

WEST: Employs language and grammar to reduce the ineffable to effable as a tool of EXPLICIT REALITY CONSTRUCTION (e.g. the PRODUCER-PRODUCT abstracting tool) where the utility of the tool is to construct EFFABLE SURROGATES which the ‘user’ can employ to INTELLECTUALLY CONSTRUCT AN EXPLICIT OPERATIVE REALITY.  This is the READ-MY-LIPS explicit “effable reality” of the WESTERN rational intellectual thinker where one comes to ‘take explicitly and for real’ producer-product reality constructions, so that we WESTERN culture adherents come to believe that the ‘town we are construction, producer-product fashion, on the hill’ is MORE REAL THAN the ‘transforming landscape’ (transforming relational continuum).


EAST and WEST Effable-izing of the WAVE-FIELD aka ‘Tao’


PROLOGUE: The all-inclusive wave-field aka ‘the Tao’ is ineffable as it is the all-including ‘flow’ that is purely relational and ‘all there is’ so that there is nothing LOCAL to give us a ‘fixed reference point’ that we can start to give grounding to relational references on and thus construct a reality that will be EXPLICIT rather than IMPLICIT.  There is nothing LOCAL or EXPLICIT within the wave-field continuum or ‘Tao’ wherein ‘everything is in flux’.  But there are ‘resonances’ in a wave-field and resonances can APPEAR to be LOCAL THINGS-IN-THEMSELVES.  For example ‘duning’ is a resonance feature within the transforming relational continuum (wherein everything is in flux).  All of that is available to our sensory experience, but in order to make it intellectually shareable so that we can share and learn from our respective experiences, we need some sort of ‘language’ for referring to forms in the flow, and once we adorn a form with a ‘name’ we make it out to be a ‘fixed thing-in-itself’ that we can ‘talk about’ without it transforming into something else while we are opening our mouth to use a ‘name’ to refer to it.

Language and grammar are tools that allow us to ‘effable-ize’, in a very imperfect LOCAL (identity-fixing) way and thus to share crude (because-reduced-to-name-instantiated-abstract-things-in-themselves) re-presentations of our fluid sensory experience. While the culture of the EAST has not forgotten that ‘the Tao that can be told is not the true Tao’, the WEST, as Emerson has put it, has allowed the tool (of language based effable-zing of the ineffable Tao) ‘to run away with the workman, the human with the divine’.

In other words, the WEST employs language and grammar based reductionist representations of reality as EXPLICIT representations as if that which is LOCAL is REAL, …  while the EAST employs language and grammar representations of reality as IMPLICIT representations that merely INFER a reality that is in continual flux and that lies innately beyond capture in explicit terms.

The following is a copy of a message shared with friends and family to point out the aberrant thinking that is being propagated by adherence to Western culture language-based conceptualizing of reality, distinguishing this aberrant WESTERN reality conceptualizing from sensory experience grounded EASTERN and modern physics reality conceptualizations..

* * * * * * * * * * * * * * * * *


Why the REALITY of the EAST is MORE REAL than the REALITY of the WEST


Why the REALITY of the EAST is MORE REAL than the REALITY of the WEST

Or, to be more blunt, ‘How the REALITY of the WEST is a Crazy-Maker

The following ‘observations’, in my view, support this proposition that the ‘REALITY OF THE EAST ‘makes sense’ while the ‘REALITY OF THE WEST’ ‘makes no sense’ and is a ‘crazy-maker’.

By the ‘REALITY OF THE EAST’, I mean the view of reality in terms of the BOTH/AND logic of the INCLUDED medium where the difference between ‘boil’ and ‘flow’ (inhabitant and habitat) is APPEARANCE.

By the ‘REALITY OF THE WEST’, I mean the view of reality in terms of the EITHER/OR logic of the EXCLUDED medium where the distinction between ‘boil’ and ‘flow’ (inhabitant and habitat) is ontological.

(-1-) The BOTH/AND logic of the included medium of the ‘EAST’ would have us understand the distinction between FIGURE AND GROUND as ‘appearance’ as with relational forms within a common flow-field or transforming relational continuum where everything is in flux.

(-2-) The EITHER/OR logic of the excluded medium of the ‘WEST’ would have us understand the distinction between FIGURE and GROUND in terms of two mutually exclusive ‘things-in-themselves’ (each one an independent ontological ‘thing-in-itself’).


While the understanding of REALITY as in (-1-) is fluid and without dependency on the abstraction of ‘being’, the understanding of REALITY as in (-2-) depends on the abstraction of ‘being’ (the notional existence of ‘things-in-themselves’).

In my view, the one ‘sensible’ understanding of REALITY is the understanding in terms of the BOTH/AND logic of the included medium of the ‘EAST’.


EAST IS EAST AND WEST IS WEST… an explanation in brief



Modern physics supports the understanding of reality of the EAST.


The simplest way of describing this difference between reality as understood in the EAST from reality understood in the WEST, that I can find, is the following;


EAST:   the EAST employs the BOTH/AND logic of the included medium.  In other words, if I am using my EAST mindset, I will understand ‘FIGURE’ and ‘GROUND’ as ONE.


WEST: the WEST employs the EITHER/OR logic of the excluded medium.  In other words, if I am using my WEST mindset, I will understand ‘FIGURE’ and ‘GROUND’ as TWO separate and independent things.


EXAMPLE:  the ‘duning’ in the ‘desert’ seen  in terms of FIGURE AND GROUND.  This example is to illustrate how we can see the relationship between FIGURE and GROUND according to the BOTH/AND logic of the EAST versus the EITHER/OR logic of the WEST.



EAST: Duning is a NONLOCAL dynamic (resonance phenomenon) that has NO LOCAL sourcing agency.  Nonlocal phenomena include the dynamics of iron filings that come together in the NONLOCAL influence of a magnetic field.


WEST: The ‘dune’ is a LOCAL phenomenon (material dynamic) wherein grammar imputes to ‘the dune’, its own LOCAL sourcing agency; “The dune is growing larger and longer and shifting to the south”.



EAST: the FIGURE in the GROUND is one means of understanding ‘humanings’.  The ‘ing’ suffix indicates that the humaning is an included dynamic FIGURE within the transforming relational GROUND.


WEST: the ‘human’ is a FIGURE in the GROUND as understood as an INHABITANT in the HABITAT.  There is no ‘ing’ suffix on ‘human’ here because the ‘human’ is understood as a separately existing ‘thing-in-itself’ whose actions and development are understood as locally instantiated.


Understanding the World (Reality) as Wave-Field


The world we are included in is a ‘wave-field’ which is a transforming relational continuum wherein everything is in flux.


We ‘see’ things’ but these ‘things’ are purely relational, continually changing forms within the ONE-FLOW or wave-field; i.e. the flow is the basic ‘reality’ and it is ineffable because words impute persisting ‘thing-ness’ to whatever we ‘name’ in order to talk about it.


We ‘name’ a hurricane but the hurricane is a continual gathering and regathering or swirling within the transforming relational continuum aka ‘the Tao’.  There is a locally appearing ‘form’ but there is no ‘local thing-in-itself’; i.e. the world of our actual sensory experience is characterized by NONLOCALITY because all forms are continually gathering and regathering within the overall flow, aka ‘Tao’ aka ‘wavefield’.


We can live in this fluid reality without talking as many of our related forms do; i.e. the winged forms, the four-legged forms, the slithering forms and other forms that get by without using language to share and learn from one another’s experience.  We can revert to non-word-based-language communications too when we train horses or mingle with people whose language we don’t know.





There is no LOCAL.   LOCAL is an abstract intellectual concept drummed up with language and grammar.  There is only the NONLOCAL in our sensory experience informed intuition of inclusion in the transforming relational continuum aka ‘the Tao’ aka ‘the wave-field’, which comes before the NAME-instantiated intellectual conceptualizations that contribute to a house-of-cards pseudo-reality.

The double error of language and grammar injects LOCALITY into our intellectualizing mind.  There is no LOCALITY in our sensory experience of inclusion in the transforming relational continuum.

The injecting of LOCALITY is part of the intellectualizing of our ineffable sensory experience of inclusion in NONLOCAL transformation aka ‘the wave-field’ aka ‘the Tao’.

Language based reductive intellectualizing of our ineffable inclusion in NONLOCAL relational transformation aka the Tao aka the wave-field opens the way to ‘effable-izing’ the ineffable, although as Lao Tzu points out; ‘the Tao that can be told is not the true Tao’.

In this regard, Western culture is suffering from a case of ‘the tool running away with the workman’.   That is, the tool of language and grammar which reduces the ineffable to an ‘incomplete’ ‘effable’ (e.g. as where the NOLOCAL resonance phenomenon (wave-field phenomenon) of ‘duning’ is reduced  to the LOCAL pseudo-phenomenon of ‘dunes’ that grammar imputes as having the power of sourcing their own actions and development; e.g. ‘the dunes are shifting to the south and are growing taller and longer’.

This is a reduction of the NONLOCAL wavefield (resonance) phenomenon to the LOCAL pseudo-phenomenon that is made possible by a ‘double error’ of grammar, as Nietzsche has shown; the first error is ‘naming’ to impute (in the abstracting intellect) the impression of LOCAL thing-in-itself existence and we conflate this with the second error of grammar to impute the power of sourcing actions and development to the name-instantiated thing-in-itself.  We thus reduce the NONLOCAL resonance phenomena of duning to the LOCAL thing-in-itself, ‘dune’, notionally with its own grammar-endowed action and development authoring powers.   While the reality of our sensory experience is ‘resonance’ based, our intellect supported by the tool of language and grammar, REDUCES the resonance (NONLOCAL phenomena), to an intellectual impression of LOCAL THING-IN-ITSELF (‘dune’) based phenomena.  The NONLOCAL phenomenon of ‘duning’ is thus replaced by the LOCAL (double error base) intellectual abstraction of ‘dunes’ which we use grammar to notionally equip with their own powers of sourcing actions and developments.

This is where Western culture EGO comes from since the relational forms in the wave-field (Tao) that might be more aptly termed ‘humanings’ rather than ‘humans’, analogous with ‘duning’ rather than ‘dunes’, … succumb to the sense of LOCAL PERSONAL POWER given to them by the language and grammar double error reduction that recasts we ‘humanings’ in terms of LOCAL things-in-themselves, notionally with our own powers of SOURCING actions and developments.  THIS IS WHAT ‘EGO’ IS MADE FROM.


Reality is Nonlocality



‘Duning’ is the manifesting of RESONANCE (relational wavefield dynamics) which is inherently NONLOCAL and the wavefield aka ‘the Tao’, is inherently INEFFABLE because it is NONLOCAL.

So, in order to ‘EFFABLE-IZE the INEFFABLE we must ‘LOCALIZE-the-NONLOCAL’; i.e. the resonance based forms in the Tao we understand to be ‘duning’ or ‘humaning’, figure-in-ground formings wherein the ‘figure’ and ‘ground’ is ‘appearance’ based and NOT ‘ontology’ based.  As with the figure and ground in a Cat’s paw where a gust of wind induces a ‘puckering up’ of the water, there is no ontic independence of the ‘puckering’ (figure) and the water (ground).  In the Tao as understood in modern physics as the ‘wave-field’ aka the ‘transforming relational continuum’, … as with figure and ground  generally whether termed ‘inhabitant’ and ‘habitat’ or whatever, there is no ‘ontic independence’

But because there is no ontic separation of figure and ground in the real-life reality of the Tao (wave-field) in which all is included; i.e. because distinguishing between figure and ground is purely ‘appearance based’ as with the Cat’s paw moving over the ocean and the ocean, it is an error (the double error spoken of by Nietzsche) to say that ‘the cat’s paw is moving’.  The water surface is ‘puckering’ but there is no LOCAL ‘thing-in-itself’ (‘cat’s paw’) ‘moving’ across the water.

In the Tao, and in the understanding of modern physics and the wave-field, there is never any LOCAL thing-in-itself with the power of sourcing its own movement and shape-shifting as we Western culture adherents use language and grammar.  Yes, there is ‘duning’ as in wave-field resonance phenomena (‘puckering’ of the spacetime continuum) but there are no LOCAL things-in-themselves with ‘powers of sourcing actions/movements and development).  LOCAL THING-IN-ITSELFNESS is language and grammar based abstraction.  LOCAL THINGNESS does not exist in the Tao; i.e. it does not exist in our actual sensory experience of inclusion in the inherently NONLOCAL transforming relational continuum (the wave-field aka the Tao).

But here we are, we NONLOCAL ‘humanings’ in the Tao, and we have developed a very useful method of dumbing down the NONLOCAL to an ersatz LOCAL for SHARING our ineffable experience of inclusion in the Tao.  And the fact that we have developed ‘language and grammar’ to make possible the ‘SHARING’ of a dumbed down version of the ineffable NONLOCAL Tao, … may diminish but not extinguish the huge value of ‘rendering intellectually shareable’ a reduced to effable version of the ineffable.





How the Cat’s-paw can give us Understanding of NONLOCALITY


OUR SENSORY EXPERIENCE is our primary reality, and it is ‘ineffable’ since it is our experience of inclusion in a transforming relational continuum aka wave-field aka the Tao which is a NONLOCAL DYNAMIC.

NONLOCALITY which characterizes the wave-field (the Tao) is where the descriptor of the world-as-relational-flow, as ‘INEFFABLE’ comes from.  The Tao which can be told is not the true Tao.

Humanings are like hurricanings and like all formings in the ‘flow’ (the Tao).  The ‘ing’ suffix is to convey the fact that ‘everything is in flux’ and THERE IS NO SUCH THING IN THE REALITY OF OUR SENSORY EXPERIENCE AS A ‘LOCAL’ THING-IN-ITSELF.  IN OTHER WORDS, ‘NONLOCALITY’ PREVAILS IN THE REALITY OF OUR SENSORY EXPERIENCE.

The concept of ‘LOCAL’ is abstraction that we invent for the practical purpose of rendering the ineffable Tao effable.  For example, the inductive forms within a flow such as a ‘cat’s paw’ that we see when the wind induces a pattern of ripples on the surface of the ocean, INFORMS US VISUALLY IN A LOCAL SENSE even though the real physical phenomenon is unbounded in space-time.  The sense of LOCAL is thus VISUAL and that which is VISUAL and LOCAL is something we can share by pointing to it and developing language to describe it.

The SHAREABILITY of the LOCAL-VISIBLE opens the way to bringing our awareness to a common FOCUS and it thus tends to ECLIPSE our understanding of the physically real NONLOCAL, NON-VISIBLE phenomenon which we INTUIT is the primary phenomenon.  That is, OUR SENSUAL EXPERIENCE of INCLUSION IN A NONLOCAL PHYSICAL PHENOMENON (the atmospheric wind flow) comes right after our VISUAL OBSERVATION of the LOCAL CAT’S PAW, and while the NONLOCAL windflow is the ‘PRIMARY REALITY’, the SECONDARY REALITY of the LOCAL-VISIBLE cat’s paw, because it is LOCAL and VISIBLE and thus SHAREABLE, becomes the COMMON basis that serves our communicating and organizing, … thus leaving behind, as far as our gesturing and signalling communications go, … the REAL, NONLOCAL PHYSICAL PHENOMENA.

The ‘cat’s paw’, being LOCAL in its VISIBLE aspect, has the potential to organize and connect our intellectual focus as in pointing and gesturing and the more evolved signalling such as language and grammar based discourse.

NOTE THAT this precedence of orientation to the VISUAL, which orients us to the LOCAL has great utility in that it can ORGANIZE our intellectual attention to the point that there is a ‘drop out’ of our sensory awareness in the REAL phenomenon, which is NONLOCAL, in which we are INCLUDED.

The point here with this cats-paw example is that what organizes our COLLECTIVE INTELLECTUAL focus is that which is LOCAL and VISIBLE, … leaving in the lurch, our fullblown sensory awareness of INCLUSION IN THE NONLOCAL FLOW AKA ‘THE TAO’.

OUR WESTERN CULTURE ORIENTATION TO EXTRACTING UNDERSTANDING OF THE NONLOCAL FLUID (WAVE-FIELD) WORLD ON THE BASIS OF THE LOCAL AND VISIBLE is like the story of the drunk who loses his wallet on a dark and unlit portion of the street but searches for it under the streetlight because the ‘search conditions are better there, where one can see things more clearly’.

We can all see the cat’s-paw and thus it can ‘organize our attention’ and provide us with a ‘common’, LOCAL-because-VISIBLE reference point.

BUT WHAT IF WE ACKNOWLEDGE THAT THE NONLOCAL, NON-VISIBLE IS THE PRIMARY REALITY?   This is the actual case since matter is a precipitate of the wave-field.   This opens up for us a deeper understanding of what is going on than than the understanding based on that which is LOCAL-BECAUSE-VISIBLE.


Why Western Culture is So ‘Successful’ and ‘So Troubled’


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.


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