This is a philosophical discussion that explores the fundamental (mind-splitting) flaw in ‘reason’, as has been pointed out by Nietzsche.  This faith in ‘reason’ is the ‘craziness’ that permeates Western culture adherency.

I realize that ‘reason’ is a ‘respected concept’ in Western culture, but I am of the same mind as Nietzsche that ‘reason’ is a ‘crazy-maker’ (the source of a foundational ‘schizophrenia’ in Western culture).

* * * FIRST, … A REVIEW OF  FOUNDATIONAL CONCEPTS * * *

“Reason is the effable-izer of the ineffable Tao, the language and grammar splitter of the figure-ground-unum so that reason gives more  reality to the construction of a city (figure) than to the transforming of the (ground).  We and all our relations belong to the ineffable, undivided Tao.  In our Western culture adhering, the effable-izing tool of reason is running away with the worker, the effable human with the ineffable divine.  The alternative effable-izer of poetic inference is a more transparent effable-izer than reason and is without the reason-based exposure to schizophrenia that comes with reason’s hard figure-ground split and the associated ambiguity as to whether  figure sources transformation of ground or whether ground sources transformation of figure’.  In modern physics, the ambiguity does not arise because the concept of ‘sourcing’ is not necessary where there is ‘resonance’; i.e. we do not have to decide whether the dune moves by way of the peak asserting into the trough, or by way of the trough seducing entry of the peak.  That is, in modern physics there is only the resonance-dynamic (wave-field) of ‘duning’, there are no ‘dunes’ with ‘peaks’ and ‘troughts’.   The understanding of the ‘forms’ of nature as resonances within the wave-field (Tao) so that the ‘figure and ground’ are ‘one with one another and everything’, an allusion not only to the one-ness of the Tao but which also recalls the Gospel of Thomas citation;

Again when Jesus saw infants being nursed by their mothers he said, “These infants being suckled are like those entering the Kingdom.” And the disciples asked, “Shall we, then, as little children, enter the Kingdom?” He answered them, “When you make two one, and when you make the inside the outside and the outside the inside, and the above like the below, and when you make the male and female one and the same…then you will enter (the Kingdom).” —The Gospel of Thomas

My citing from the Gospel of Thomas was simply to show that the understanding of reality in terms of what modern physics researchers have called QUANTUM LOGIC; i.e. the BOTH/AND (figure-in-ground) logic of the included medium, has been ‘around’ in early Christian philosophy and not just in indigenous aboriginal, Taoist/Buddhist and Advaita Vedanta philosophy.  However, Western culture ‘reason’ is based on the EITHER/OR (figure-and-ground) logic of the excluded medium which opens the way to the ‘doer-of-deed’ abstraction, the abstract basis of ‘reason’ that Nietzsche is rejecting, and which is the source of schizophrenia in that ‘reason’ is ambiguous where it comes to whether the figure-dynamic is sourcing the transformation of the ground, or whether the ground dynamic is sourcing the transformation of the figure.  This schizophrenia-inducing ambiguity does not even emerge in the Tao or in ‘quantum logic’, but is an artefact of our effable-izing kluge of splitting the figure out from the ground and reducing the relational dynamics of our experience of inclusion in the Tao, to voyeur observer ‘double error’ based (reason-based) terms.

Our reduction to ‘reason’ based terms is where, for example, the ineffable (non-local, non-material) wave-field dynamic of resonance (which manifests as ‘duning’) is reduced by naming to ‘the dune’ (a notional local, thing-in-itself), the first error, which is conflated by the second error of grammar that imputes the power of sourcing actions and developments to the naming-instantiated thing-in-itself (first error).  In this ‘double error’ manner, the ineffable Tao (wave-field) is reduced to something ‘effable’, which is of great benefit in that it allows us to articulate and share at least some semblance of our unique and ineffable experiencing of inclusion in the Tao, so that we can learn from one another.

However, the reduction of ineffable to effable is a reduction of sensory awareness of inclusion in the Tao to the voyeur visualizations of ‘reason’ and while the virgin teenager may acquire a reason-based understanding of sexual relations that far surpasses the reason-based understanding of her sensory-experienced informed parents, such ‘reason’-based understanding, being a radical reduction from sensory experiencing of inclusion in the Tao, only qualifies for use as a ‘support tool’, so that it is problematic, as Emerson points out, where ‘the tool [of reason] runs away with the workman, the human with the divine’.  In fact, this problem of ‘reason’ running away with the ‘reasoner’ is the schizophrenia-breeding signature property of Western culture adherence.

* * * END OF REVIEW OF FOUNDATIONAL CONCEPTS * * *

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