INTRODUCTION – SYNOPSIS – PRELUDE

 

GROWTH is a concept that comes with a built-in dependency on another abstract concept; i.e. A LOCAL THING THAT EXISTS.
TRANSFORMATION is a relational concept that does NOT depend on LOCAL THING-IN-ITSELFNESS as GROWTH does.
While our sensory experience-based intuition UNDERSTANDS TRANSFORMATION, … TRANSFORMTION is NONLOCAL and is thus INEFFABLE since we cannot point to it and say; ‘See, transformation is going on right over there. Transformation as in the Wave-field dynamic is INEFFABLE because it is NONLOCAL and we cannot point to it and identify it by a visual sighting. We are included in TRANSFORMATION (aka the Tao aka the Wave-field) and this means that the TRANSFORMATION that can be told and pointed to and photographed is NOT the true TRANSFORMATION.

The point is that while TRANSFORMATION (the Wave-field aka the Tao) is ineffable, it is the reality of our sensory experience of inclusion within it. GROWTH is an abstract VOYEUR visualization based concept that RENDERS THE INEFFABLE EFFABLE in terms of the LOCAL, and while there is no REAL LOCAL in the transforming relational continuum, we can use language to CREATE LOCALITY by NAMING forms within the transforming relational continuum that appear to persist as LOCAL THINGS IN THEMSELVES (i.e. even if they are boils in fluid flow that have the deceptive APPEARANCE of persisting ‘thing-in-itselfness’ and thus invite us to BAPTIZE/CHRISTEN with a NAME so as to impute persisting thing-in-itself being to an innately NONLOCAL phenomenon with an associated LOCAL APPEARANCE or APPARITION.

By using NAMING to orient our attention to a LOCALLY APPEARING resonance feature, we can reduce TRANSFORMATION to terms of GROWTH of NAME-INSTANTIATED THINGS-IN-THEMSELVES which we can use GRAMMAR to ‘animate’ so as to give us an EFFABLE intellectual RE-presentation of the ineffable and purely relational flow-form.

Our CULTURE (in both EAST and WEST) has come up with language and grammar that gives us a deceptively SOLID, APPARENTLY LOCAL reality by substituting GROWTH of LOCAL THINGS-IN-THEMSELVES for the purely RELATIONAL TRANSFORMATION of the Wave-field. Of course, GROWTH is an abstraction that we ‘bring-into-being’ INTELLECTUALLY, in terms of the intellectual invention of THINGS-THAT-GROW. This is an intellectual ‘work-around’ to help us get past the limitations of language since we are faced with the challenge of TRYING to articulate (even if it has to be by inference) the ineffable ‘Tao’ (the transforming relational continuum).

In the EAST, the REDUCTION of TRANSFORMATION to GROWTH … IS NOT FOR THE PURPOSE OF EMPLOYING GROWTH AS SOMETHING ‘REAL”, BUT ONLY AS A MEANS OF USING ‘GROWTH’ AS A DEVICE FOR ALLUDING TO TRANSFORMATION, WHICH IS NONLOCAL AND INEFFABLE. ‘GROWTH’, AS an innately LOCAL phenomenon is an ALLUSION that builds dependently from a NAMING-instantiated THING-IN-ITSELF. This ILLUSION of GROWTH is just that, an ILLUSION. The ILLUSION known as GROWTH is something we concoct because we need to concoct it because TRANSFORMATION is NONLOCAL and thus ineffable while GROWTH is the effable reduction of the ineffable TRANSFORMATION. That is; the Tao that can be told is not the true Tao, but we have the ability to make the Tao crudely tellable (effable, articulable) in a reduced representation wherein we abstractly reduce TRANSFORMATION which is purely RELATIONAL and NONLOCAL (and thus ineffable) to GROWTH of a NAMING instantiated thing-in-itself which is EXPLICIT and LOCAL…. BUT WE USE THIS ONLY FOR INFERENCE AND DO NOT TAKE IT ‘LITERALLY’.

In the WEST, the REDUCTION of TRANSFORMATION to GROWTH is a ‘tool that is running away with the workman’ (Emerson). In contrast with the EAST, WESTERN CULTURE ADHERENTS DO TAKE THE DOUBLE ERROR CONSTRUCTS LITERALLY AS IF THEY ‘SPEAK THE TRUTH, THE WHOLE TRUTH AND NOTHING BUT THE TRUTH’. So, when the EASTERN CULTURE ADHERENT declares that Robin Hood has stolen grain from the King’s Granary and Jean Valjean has stolen bread from the Baker (acts that could be confirmed by Crime Scene Investigation), he is saying the same thing as the WESTERN CULTURE ADHERENT, …. BUT THERE IS A VERY BASIC DIFFERENCE IN UNDERSTANDING, BECAUSE THE EASTERN CULTURE ADHERENT UNDERSTANDS THESE ACTS AS BEING IN THE SERVICE OF RESTORING BALANCE AND HARMONY IN THE REAL PHYSICAL RELATIONAL DYNAMIC (distribution and ingestion of nutrients). In other words, these acts by Robin Hood and Jean Valjean serve to alleviate the imbalance between regions of excess and regions of deficiency. In this case, the act of NAMING as in NAMING the PRODUCER of the PRODUCT (the grain, the bread) which is based on the intellectual double error of language and grammar, is given reality-establishing precedence over the physical relational reality. USING ‘NAMING’ or ‘TITLE’ in ‘double error’ language and grammar constructions, is, in the WEST, given precedence over an understanding of inclusion in TRANSFORMATION.

Chief Maquinna of the Nootkas did not see things in the producer-product context, but saw humans as humanings within the Great Harmony. Meanwhile, even ‘Dances-with-Wolves’ has the producer product geometry as immersion in the Great Harmony is ineffable.

“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]

The immanent questing for relational harmony, … the GREAT HARMONY of the indigenous aboriginal peoples, manifests as relational TRANSFORMATION. This ‘reality’ is ‘everywhere at the same time’ and comes to us as sensory experience. It comes to Jean Valjean and to Robin Hood as intuitive INSPIRATION wherein we give ourselves up to the sustaining and restoring of relational balance and harmony. This is where the behaviour of diving into the rapids or into the burning building on a rescue mission comes from. INSPIRATION is not based on logical analysis. INSPIRATION that manifests in cultivating and sustaining relational harmony fills the heart while EGO from calculated analytical thoughts of one’s ‘heroic acts and achievements’ swells the head. These ‘animators of dynamics’ differ in that EGO is inside-outward sourced as with PRIDE in notional ‘producer-product achievements’ admired by the social collective, and the avoiding of being perceived as the author of ‘producer-product’ actions that bring public SHAME, … while INSPIRATION lies beyond such self-centred (LOCAL EGO-CENTRIC BASED) motivations and seeks only to cultivate harmony in a NONLOCAL relational sense.

 

INSPIRATION is a NONLOCAL influence (the opposite of which is DISHEARTEN) that recalls the Wave-field and one’s experience of inclusion in a web of sensory relations while PRIDE AND SHAME are influences that act out of a notional (intellectual-logical abstracting) LOCAL CENTRE OF SELF (EGO). While the EAST in each of us keeps the former in a natural precedence over the latter, the WEST in each of us allows the latter to hijack the natural primacy of the former, putting  (intellectual calculating based) PRIDE and SHAME ahead of relational-sensation-based INSPIRATION and ENNUI/DISHEARTENING.  DIFFERENT CULTURES FORM ON THE BASIS OF WHICH OF THESE ‘DIPOLES’ ARE GIVEN PRECEDENCE OVER WHICH; I.E. THE DIFFERING CULTURES OF EAST AND WEST.

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A Personal Insight and Reflections on the PATHOGEN Concept (e.g. COVID 19)

 

This is a story of an experience that was of value to me which was passed to me by others so I am just sharing it in case it can be of help to others.   (POSTSCRIPT: It is now followed by more general reflective discussion)

 

It is really about how it is possible to understand ‘reality’ in the manner of an indigenous aboriginal, something that indigenous aboriginal friends such as Jacques Rainville (Abenaki-Quebecois) have suggested that I may have managed to articulate more effectively in WESTERN-CULTURE-SPEAK than is often the case with indigenous aboriginals whose understanding is far superior to mine but which may suffer severely from ‘running the gauntlet’ of translation into English.

 

You may not ‘accept’ this ‘indigenous aboriginal’ understanding of reality (which is supported by modern physics), which I will describe in this note, but my point is just to try to share it with you and to assure you that it is the reality that makes sense to me, and to indigenous aboriginal peoples, and it is open to any of us to accept as ‘reality’, … but when we do accept it, many of our understandings of reality depart from what we habitually take to be reality in our normal WESTERN CULTURE conditioned mindset.  For example, the concept of ‘pathogens’ such as COVID 19, rapists, murderers, criminals etc. DISAPPEAR, and division into ‘conservatives’ (Republican viewpoint) and liberals (Democratic viewpoint) disappear.

What is common about these disappearances is that in the indigenous aboriginal and modern physics understanding of reality there are only RELATIONS and there are no BEINGS such as ‘human beings’, notionally with their own powers of sourcing actions and developments.  That reality ‘gives way’ to the relational reality wherein some philosophers like Alan Watts have renamed every thing by putting an ‘ing’ suffix on the words so that ‘humans’ become ‘humanings’, meaning that we are part of something greater than ourselves (i.e the Wave-field aka the Tao aka the transforming relational continuum).   This is the implication of ‘mitakuye oyasin’ (everything is related).

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