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.
WHAT REDUCTIONS ARE INVOLVED IN MAKING THE INEFFABLE-BECAUSE-NONLOCAL Tao EFFABLE?
ANSWER: — THOSE REDUCTIONS THAT REDUCE THE NONLOCAL TO THE LOCAL.
THE REDUCTION FROM NONLOCAL TO LOCAL BRINGS INTO PLAY AN UNAVOIDABLE AMBIGUITY;
That is, in understanding that is NONLOCALITY based as in the wave-field continuum or Tao; i.e. in the understanding of reality as a transforming relational continuum wherein ‘everything is in flux’, THE ABSTRACTION OF ‘LOCAL’ IS NOT A VIABLE CONCEPT. But that is why Lao Tzu points out that ‘The Tao that can be told is not the true Tao’. NONLOCALITY is understood through our sensory experience of inclusion within the NONLOCAL wavefield, but what we would like to do is NOT JUST EXPERIENCE THE INEFFABLE, but to be able to intellectually communicate and share such experience, or at least some reduced representation of it, since there is immense value in learning through one another’s relational experience so that we can home in on the harmonious experiences and avoid the dissonant experiences without having to personally repeat a whole lot of painful if not life-threatening dissonant experiences, and also learn of those blissful/pleasurable harmonious experiences that have been discovered through many trial and error experiences of humanings.
EVEN THOUGH THERE IS NO SUCH THING AS ‘LOCAL’ IN THE TAO, THE LANGUAGE AND GRAMMAR BASED INTELLECTUAL REDUCTION OF THE NONLOCAL TO THE LOCAL, RENDERS THE INEFFABLE (IN AN ABSTRACT, REDUCED EFFABLE ‘LOCAL” FORM. ‘Duning’ which is a NONLOCAL wave-field (resonance) phenomenon can thus becom ‘the dune’, a LOCAL phenomenon thanks to naming which imputes LOCAL thing-in-itself existence to purely relational flow-forms. We conflate this ‘first error’ of LOCALIZING the NONLOCAL by ‘naming’ (remember, this reduction is just in our language-stimulated intellectualizing mind)… by a second error of GRAMMAR which imputes the power of sourcing actions and developments to the name-instantiated LOCAL thing-in-itself.
THIS ‘DOUBLE ERROR’ OF LANGUAGE AND GRAMMAR THUS GIVES US A NEW “LOCAL” BASE FOR OUR INTELLECTUAL REALITY CONSTRUCTIONS.
NOTA BENE! When we go down this road of intellectually constructing a new LOCAL basis of reality, which opens the way to EFFABLE sharing of (a reduced version of) the INEFFABLE TAO we share inclusion in, WE MUST NOT FORGET THAT THIS LOCALIZED VERSION OF REALITY IS JUST A TOOL THAT WE MUST NOT ALLOW TO ‘RUN WAY WITH THE WORKMAN’ AND REDEFINE WHO WE OURSELVES ARE!. This is the trap that we Western culture adherents HAVE BEEN FALLING INTO as Emerson is pointing out in ‘The Method of Nature’.
Of course, that is what has happened in our Western culture, as has been pointed out by Emerson, Nietzsche and Bohm. The tool for reducing the NONLOCAL to LOCAL is of limited capability in that it can only be used as a tool of inference, but the LOCAL is instead, in Western culture, being used as a fullblown replacement for the NONLOCAL reality of our sensory experience of inclusion in the Tao (the wave-field aka the resonance).
HOW DO WE ACHIEVE THIS REDUCTION OF THE NONLOCAL TO THE LOCAL?
ANSWER: We employ intellectual devices wherein we use language and grammar to REPORT our sensory experience of inclusion within the NONLOCAL reality, in a manner wherein we REDUCE the NONLOCAL to LOCAL by posing a number of QUESTIONS that impute LOCAL sourcing of actions and developments to notional name-instantiated LOCAL things-in-themselves.
The interrogation into what is going on in a LOCAL sense can be INTELLECTUALLY FLESHED OUT by the five w’s of who? what? when? where? why? which has roots in Aristotelian Nicomachean ethics. These questions were developed to determine whether an action was voluntary or involuntary, BUT IN EXPLORING THIS, ONE IS ACCEPTING THE CONCEPT OF ‘LOCALITY’ OR ‘LOCAL INCIPIENCE OF ACTIONS AND DEVELOPMENTS. However, as Nietzsche points out, the concept of LOCALLY incipient action is ABSTRACTION that stems from the double error of language and grammar.
JEAN VALJEAN’S ACTIONS AND ROBIN HOOD’S ACTIONS ARE MANIFESTATION OF NONLOCAL INFLUENCE wherein relational differences (regions of relative excess and regions of relative deficiency) induce rebalancing movements; i.e. such movements are NONLOCAL in that they do not arise LOCALLY from that-which-is-moving. NONLOCALITY is the general case within the transforming relational continuum aka ‘the Tao’. LOCAL sourcing of actions and developments is NOT REAL but is intellectual-conceptual abstraction stimulated by (instantiated by) a double error of language and grammar.
The FIVE W’s is language and grammar-based abstraction that PURPORTS to ‘home’ in on a LOCAL SOURCE or ‘sorcerer’ that DOES NOT EXIST IN THE REALITY OF OUR SENSORY EXPERIENCE.
In an Agatha Christie novel, as in CSI-Crime Scene Investigation, we may be intrigued by the clever detective work that is done to identify and trap the ‘doer of the deed’ but there is no such LOCAL source in the NONLOCAL reality of the Tao of our actual sensory experience. These ‘detective’ sleuths assume that there is a jumpstart LOCAL SOURCE to an action and development, but that suggestion is the result of the double error of language and grammar. The reality is NONLOCALITY wherein there is no ‘LOCAL CAUSE’ of an action or development;
“In the book ‘Causality and Chance in Modern Physics’ Bohm argued that the way science viewed causality was also much too limited. Most effects were thought of as having only one or several causes. However, Bohm felt that an effect could have an infinite number of causes. For example, if you asked someone what caused Abraham Lincoln’s death, they might answer that it was the bullet in John Wilkes Booth’s gun. But a complete list of all the causes that contributed to Lincoln’s death would have to include all of the events that led to the development of the gun, all of the factors that caused Booth to want to kill Lincoln, all of the steps in the evolution of the human race that allowed for the development of a hand capable of holding a gun, and so on, and so on. Bohm conceded that most of the time one could ignore the vast cascade of causes that had led to any given effect, but he still felt it was important for scientists to remember that no single cause-and-effect relationship was ever really separate from the universe as a whole.” –The Holographic Universe: The Revolutionary Theory of Reality: Michael Talbot:
Agatha Christie and Crime Scene Investigation would no double root out get both Jean Valjean and Robin Hood and get them convicted in our Western Judicial system, but in an indigenous aboriginal community, their actions would be seen as arising from imbalances within the relational social matrix. Imbalance in the relational social dynamic would thus be understood as the source; i.e. the NONLOCAL source of the imbalance. As in electrical potentials, where they fall out of balance and polarize, the ‘short-circuiting’ spark that acts to re-establish balance is not the source of the imbalance even if it is the visible ‘disturber of the peace’.
In Western culture, we employ the abstraction termed ‘CRIME’ which is cast in the double-error based terms of LOCAL actions and developments; i.e. where there is assumed to be a LOCAL SOURCE of a CRIME (an undesirable LOCAL outcome (a LOCAL ‘cause’ and ‘effect’ involving a LOCAL producer of an explicit PRODUCT’).
NOTE THAT THIS CONCEPT OF ‘LOCAL’ IS IMPLICIT IN THE ‘DOUBLE ERROR’ OF LANGUAGE AND GRAMMAR THAT NIETZSCHE IDENTIFIES. In fact, the Western culture embraced concept of LOCAL SOURCING is abstraction that is created by the DOUBLE ERROR.
For example, while there is, in the reality of our actual experience, only ‘duning’ (nonlocal relational transformation), the double error of language and grammar allows us to stimulate intellectual abstraction wherein LOCAL forms named ‘dunes’ are animated by grammar so as to be portrayed as LOCAL THINGS-IN-THEMSELVES that move’ and ‘grow larger’ and ‘cover up the desert floor’, as if the DUNE (‘figure’) and the DESERT (‘ground’) were two separate entities. That is why Nietzsche compares grammar to God. because grammar is the jumpstart CREATOR of LOCAL DEVELOPMENT. In the double error of grammar, we employ ‘reasoning’ wherein we invent a ‘name’ and impute to it, its own power of sourcing actions and developments;
“In Reason’ in language! .– oh what a deceptive old witch it has been! I fear we shall never be rid of God, so long as we still believe in grammar.” – Nietzsche, ‘Twilight of the Idols’
There is nothing LOCAL about DUNING as DUNING is included in the inherently nonlocal transforming relational continuum but since the NONLOCAL is INEFFABLE, it makes sense to open the door to EFFABLE expression and thus to INTELLECTUAL SHARING This ‘end run’ around the innate ineffability of the real world of our sensory experience is achieved by imputing the abstract concept of LOCALness even though there is none in the real world of our experience of inclusion in the transforming relational continuum.
WHAT WE WESTERN CULTURE ADHERENTS ARE FORGETTING TO DO IS TO REMEMBER THAT WE ARE, THANKS TO THE ABSTRACTING CAPABILITY OF LANGUAGE AND INTELLECT, REDUCING THE INEFFABLE NONLOCAL REALITY OF OUR SENSORY EXPERIENCING OF REALITY AS INCLUSION IN THE TAO, … TO AN ABSTRACT LOCAL REALITY THAT IS ‘EFFABLE’. WE MUST REMEMBER THAT WE ARE DOING THIS REDUCING SO THAT WE DO NOT CONFUSE THE LANGUAGE-AND-GRAMMAR TOOL BASED REDUCTION TO LOCAL (double error of grammar based) REALITY, … FOR OUR SENSORY EXPERIENCE BASED NONLOCAL REALITY.
Of course, what has been happening is that we Western culture adherents are forgetting that we are making this REDUCTION of the NONLOCAL to the LOCAL, which is a ‘crazy-maker’ because we are using the reduction-to-LOCAL based pseudo-reality as if it were THE REALITY, putting us out of joint with our sensory experience of inclusion in the NONLOCAL reality (the Tao).
Our Western culture ‘double error’ assumption of our LOCAL sourcing of actions and development is a crazy-maker which leads to schizophrenia on both a social collective scale and in the individual.
Consider the NONLOCAL resonance that manifests as ‘duning’. When we impute the power of ‘duning’ to the ‘dune’, we split the ‘dune’ apart from the ‘desert’ which opens up the ambiguity as to how much of the ‘duning’ is due to the ‘dune’ and how much to the ‘desert’? That is, with our imputing of LOCAL being as in ‘the figure in the ground’, we open up the ambiguity as to the extent to which the figure is sourcing change in the ground versus the extent to which the ground is sourcing change in the figure.
THIS IS THE ‘CONSERVATIVE’ – ‘LIBERAL’ SPLIT WHEREIN ‘ONE BAD APPLE SPOILS THE BARREL (CONSERVATIVE) AND ‘IT TAKES A WHOLE COMMUNITY TO RAISE A (GOOD/BAD) CHILD’ WHICH IS LIBERAL.
THIS REALITY-SPLITTING ISSUE ARISES ONLY FROM THE IMPUTING OF ‘LOCAL’ SOURCING OF ACTIONS AND DEVELOPMENTS, … WHICH IS THE ‘DOUBLE ERROR’ OF LANGUAGE AND GRAMMAR.
Robin Hood’s and Jean Valjean’s actions are NONLOCAL in their instantiating; i.e. they are NONLOCAL in their origin in that they are induced by relational imbalance. However, CSI (Western culture Crime Scene Investigation) regards criminal actions as LOCALLY INCIPIENT ACTIONS, and will apply the 5Ws (who? what? when? where? why? ) to ‘home in’ on an understanding that is in terms of the notional LOCAL SOURCING of an action event. This approach essentially DEFINES LOCAL SOURCING where there is no such thing; i.e. where SOURCING is inherently NONLOCAL, as where there is resonance (wave-dynamical relational balancing action).
As pointed out through many other essays on this topic, the REDUCTION of the NONLOCAL to LOCAL to render the INEFFABLE EFFABLE is a hugely valuable TOOL since it opens the way to ‘SHARING’ ALLUSION TO OUR INEFFABLE EXPERIENCE OF INCLUSION IN THE TAO. Resonance aka ‘duning’ is a NONLOCAL dynamic that we must ‘pass over in silence’ since it is an embodiment of the Tao (the wave-field), but we can talk about ‘dunes’, and the ‘actions’ and ‘developments’ of dunes thanks to the double error of grammar. Likewise, we can skip over ‘humanings’ and talk about ‘humans’, and the ‘actions’ and ‘developments’ of ‘humans’. We Western culture adherents are mistakenly using such talk, NOT simply as a means of elucidating an understanding that lies beyond the understanding-conveying capabilities of language and grammar. This use of language merely to trigger a leap of intuitive understanding that lies beyond the literal reach of language is what modern physics is pointing to, and which Wittgenstein, Nietzsche, Schroedinger and Bohm are pointing to;
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
It is evident that Bohm’s modern physics understanding of reality matches with Nietsche’s understanding (and Roger Boscovitch’s).
The EAST as represented by indigenous aboriginals, Taoists/Buddhists and Advaita Vedanta already embrace the modern physics understanding of reality wherein NONLOCALITY prevails. The WEST resists such embrace and continues to hold on to the double error based reduction of the NONLOCAL to the LOCAL.
WHY IS ‘THE WEST’ HOLDING ON TO THE OLD REALITY CONCEIVED IN TERMS OF ‘LOCAL THINGS-IN-THEMSELVES’, NOTIONALLY WITH POWERS OF SOURCING ACTIONS AND DEVELOPMENTS?
Nietzsche put his finger on the fact that the ‘double error’ based understanding of reality is where ‘ego’ comes from in association with the imputing of the power of sourcing actions and developments to name-instantiated ‘things-in-themselves’ (humans, nations, corporations etc.). Western culture societies have ‘built this into’ their social rewards and recognition structures so that we Western culture adherents are now ‘locked in by high switching costs’. We have given a disproportionate influence over changes to our conception of reality, to ‘those who score high’ when assessed using the precepts of the old system we wish to replace; i.e. a system that makes ‘good’ or ‘bad’ judgements of individuals as if they are LOCAL INDEPENDENT THINGS-IN-THEMSELVES and thus fully and solely responsible for their own actions and developments. This inflates the ego of those who are seen as the sorcerers of ‘good’ actions and developments, the imputing of sorcery (the double error) drops out in the shift to an understanding of reality in relational terms, as in the indigenous aboriginal cultures, which is where modern physics would take us; i.e. no more ego-inflating double error attributions.
A few months before his death, Bohm met with a number of Algonkian speakers and was struck by the perfect bridge between their language and worldview and his own exploratory philosophy. What to Bohm had been major breakthroughs in human thought — quantum theory, relativity, his implicate order and rheomode – were part of the everyday life and speech of the Blackfoot, Mic Maq, Cree and Ojibwaj.” – F. David Peat, ‘Blackfoot Physics’
The LOCAL instantiating of actions and developments worthy of ‘credit’ and ‘blame’ (rewards and punishments) are subsumed in NONLOCALITY by encouraging the cultivating of relational harmony and discouraging the cultivating of relational dissonance. Such encouraging and discouraging orients to relations, as in the relational flow in a freeway where relational harmony and dissonance are the reality rather than LOCAL producer product sourcing of actions and developments.
The bottom line is that REALITY IS NONLOCALITY however we Western culture adherents are ‘locked in’ to the belief that REALITY IS LOCAL by ‘high switching costs’ (the ego that is locking us in has to go).
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