Ernst Mach in ‘Analysis of Sensations’ puts forth the understanding that ‘sensations’ are primary and thought is secondary.  If sensory experience is primary in the world, as even in a gyroscope or ‘atom’ as in the sensation of the gravity field, there is no need to impute a primary role for ‘LOCAL BEING’ as with ‘matter’ since understanding the world as ‘flow’ is fully tenable, as in Heraclitus’ worldview.

With ‘THOUGHT’ comes the concept of NAMING and with NAMING comes the concept of LOCAL BEING, providing a notional LOCAL material basis for actions and developments, that may then be employed to overcome the INEFFABLE reality of NONLOCALITY wherein the world dynamic is INEFFABLE-because-NONLOCAL-and-IMPLICIT as in an energy FLOW-FIELD.

THOUGHT thus abstracted from NAMING and GRAMMAR, the ‘DOUBLE ERROR’ as Nietzsche terms it, serves up an ABSTRACT AND ARTIFICIAL but EFFABLE basis for CONSTRUCTING REALITY in such a fashion that this pseudo-reality STAYS FIXED and UNCHANGING while we use language to ‘play around with it’ and adapt it, with NAMING and GRAMMAR.

For example, in our sensual experience of inclusion in the transforming relational continuum, ‘we’ as an awareness within the flowing Wave-field, which could be understood as purely relative as with a vortex or hurricane, are in a world that does not depend on our  having to use the abstractions of LOCAL EXISTENCE as propped up by NAMING and GRAMMAR (the DOUBLE ERROR), but being a fluid world with us as fluid formings within it, would be INEFFABLE-because-NONLOCAL-and-IMPLICIT.

But it may be that even ephemeral flow-forms in the flow are imbued with, as are all flow-forms that are ‘of the flow’, with a consciousness that is innate within the flow-field (the Wave-field aka the Tao). Many philosophers and modern physics investigators have come to the conclusion that reality is a ONE-ness or Unum firstly, that the abstracting tools of NAMING and GRAMMAR can break down into abstract LOCAL ENTITIES notionally with their own GRAMMAR-given powers of SOURCING actions and developments (that ‘is’ the DOUBLE ERROR pointed out by Nietzsche).

The INEFFABLE is thus reduced to something EFFABLE thanks to the DOUBLE ERROR of NAMING and GRAMMAR.  For example, Wave-field resonance such as DUNING that is inextricably included in the transforming relational continuum, thanks to the DOUBLE ERROR, can be LOCALIZED by imposing the name DUNE on a visualizable portion of the continuum (we are in this case crossing the threshold from sensory experience into the realm of intellection aka THOUGHT).  Once we CREATE a LOCAL BEING with the intellectual device of NAMING, we can compound this first error with the second error of GRAMMAR so as to impute the power of LOCAL SOURCING OF actions and development to the NAMING-instantiated (abstract) LOCAL THING-IN-ITSELF.

This DOUBLE ERROR equips us for overcoming the INEFFABLE nature of inclusion in a fluid reality, but as the Presocratic philosophers observed, it comes at a price; i.e. the ‘burden of concreteness’ since we now take it upon ourselves to manage the articulation of motions and development of the pieces that NAMING has broken out of the Wave-field aka the Tao.

At this point, our new intellectual reconstruction of (a reduced) reality that is now in pieces, a necessary reduction of the relational continuum which is INEFFABLE to a piece-based reduction which IS EFFABLE.

MAKE NO MISTAKE, the EFFABLE REDUCTION is NOT the equivalent of the UNREDUCED INEFFABLE, but this mistake of SUBSTITUTING the EFFABLE-because-LOCAL-and-EXPLICIT reduction for the INEFFABLE-because-NONLOCAL-and-IMPLICIT Wave-field aka ‘Tao’ is the core characteristic of WESTERN CULTURE ADHERENCE.  This is where Emerson’s ‘tool running away with the workman’ observation is pointing to; i.e. we WESTERN CULTURE ADHERENTS are letting …  “the (effable-izing) tool run away with the workman, the human with the divine so that we let go of the INEFFABLE and we give to the EFFABLE the foundational role in our WESTERN CULTURE construction of an ‘operative reality’.

This substituting of the EFFABLE for the INEFFABLE is like the planting of a cuckoo’s egg in the nest of a very different bird, so that it gets to draw nourishment from the nourishment-providing aspect of a system that is very different in an overall sense, kind of like putting a Volkswagen engine in a Porsche because ‘it is easy to make the substitution’.

Likewise, it is easy to substitute the EFFABLE ‘hurricane Katrina is growing larger and stronger and is devastating New Orleans’. … for the reality of NONLOCAL TRANSFORMATION which is INEFFABLE-because-NONLOCAL-and-IMPLICIT (purely relational).

Once this EFFABLE reductive SUBSTITUTE hatches out and is put into use in a foundational manner in constructing REPRESENTATIONS of an EFFABLE pseudo-REALITY, and we proceed with building conceptualizations of reality on top of this ‘suspect’ base, … we put ourselves into an increasingly inextricable situation which is called in systems science, ‘lock-in-by-high-switching costs’.  This is like building a massive industrial complex on permafrost that is prone to melt-down.

The WESTERN CULTURE lock-in-to the EFFABLE-because-LOCAL-and-EXPLICIT reality base has this characteristic, particularly with respect to EGO which grows out of the imputing of LOCAL SOURCING attributable to a NAMING-instantiated thing-in-itself such as a NAMING-instantiated ‘person’, ‘nation’ or ‘corporation’ as in the DOUBLE ERROR of NAMING and GRAMMAR.

SWOLLEN EGO associated with the abstract notion of LOCAL SOURCING is thus the Cuckoo’s egg offspring that usurps the natural sensory feeling of the purely relational INSPIRATION, as captured in the adage; ‘EGO swells the head while INSPIRATION fills the heart’.

Thus arrives the LOCK-IN with HIGH SWITCHING COSTS that derives from EGO associated with belief in the double error of NAMING and GRAMMAR that imputes LOCAL SOURCING of actions and developments to the NAMING-instantiated ‘local thing-in-itself’.

REALITY is, INSTEAD, our sensory experience of inclusion in the transforming relational continuum aka the Wave-field aka the Tao, however, this REALITY is INEFFABLE-because-NONLOCAL-and-IMPLICIT, and because it is INEFFABLE, it does make sense, in order to open the way to SHARING of our sensory experiencing of reality, to use language and grammar to REDUCE the INEFFABLE-because-NONLOCAL-and-IMPLICIT to something SHAREABLE-because-EFFABLE, and this is where the REDUCTION of the INEFFABLE-because-NONLOCAL-and-INEFFABLE to the EFFABLE-because-LOCAL-and-EXPLICIT comes into play; i.e. to come up with a REDUCED but SHAREABLE pseudo-reality that can at least INFER the NON-SHAREABLE-because-INEFFABLE-because-NONLOCAL-and-IMPLICIT reality of the all-including Wave-field aka ‘the Tao’.

Emerson’s “the tool runs away with the workman, the human with the divine” refers to us WESTERN CULTURE ADHERENTS’ practice of SKIPPING the step of using the reduction to EFFABLE as a tool of inference of the INEFFABLE reality, and instead using the reduction to EFFABLE .. ‘directly’, as our OPERATIVE REALITY.  Thus if we say; ‘the DUNES are growing longer and higher and are shifting towards the coast’, instead of understanding this as EFFABLE INFERENCE of INEFFABLE-because-NONLOCAL-TRANSFORMATION, we have fallen into the habit of accepting such abstract reduction as our OPERATIVE REALITY.   This becomes a major self-deception when we apply it to ‘humaning’ in the TRANSFORMING RELATIONAL CONTINUUM wherein ‘everything is in flux’ including the relational flow-forms we are using NAMING abd GRAMMAR to animate in our intellectual constructions.

Of course, we don’t constrain our applying the DOUBLE ERROR to flow-forms such as humaning in the transforming relational continuum, we can apply it willy-nilly to whatever relational forms we want to apply it to; e.g. ‘the city’.  We say; ‘the city is growing larger and its productive output is also growing’, … as if what is going on here is LOCALLY INSTANTIATED.  What this leaves ‘in the lurch’ is the TRANSFORMATION of the overall ‘landscape’ which is the sensory experience reality of we who are sensually experiencing inclusion in the TRANSFORMATION and not just looking at ‘pictures’ of ‘the town’ taken year after year which, so we say, captures the fact that the ‘town is growing over time’.

REFLECTION informs us that ‘what is really going on’ is relational TRANSFORMATION, and the indigenous aboriginals that share inclusion in the land know this from their sensory experience as do the four-leggeds, the winged and crawly ones etc.

THERE IS NO SUCH THING AS “GROWTH” in the Wave-field aka the Tao aka the transforming relational continuum.   ‘GROWTH’ is an abstraction based on the DOUBLE ERROR of NAMING and GRAMMAR that distracts our mind from our inclusion in TRANSFORMATION.  That is, GROWTH is something that ‘happens to things-in-themselves out there’, those ‘objects’ in our visual perspective that pop up when we do the intellectual subject-object splitting thing in our fabricating of the ‘objective view’ where we start believing we see ‘an objective world out there’ as if it were something ‘apart from us’;

 “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

If we think we ‘humans’ are independent beings with the powers of GROWING an industrialized economy, then in thinking of ourselves in this producer-consumer manner, we are OVER-PRINTING in our mind (in our language-based intellectual conceptualizing) the reality of our sensory experience of inclusion in the transforming relational continuum aka the Wave-field aka the Tao.

The GROWTH of a town is a simple concept that avoids the relational complexity of TRANSFORMATION.  Recall that TRANSFORMATION is INEFFABLE-because-NONLOCAL-and-IMPLICIT while GROWTH is EFFABLE-because-LOCAL-and-EXPLICIT; e.g. the town is growing, and/or the hurricane is growing larger and stronger and is devastating the town.  The greater reality is TRANSFORMATION but, once again, it is INEFFABLE-because-NONLOCAL-and-IMPLICIT.

WHY ‘WORD’ THINGS (“articulate” things) IN THIS ‘DOUBLE ERROR’ MANNER wherein we imply the existence of local things-in-themselves with their own powers of sourcing actions and development?

TRANSFORMATION is INEFFABLE-because-NONLOCAL-and-IMPLICIT (innately relational) so if we want to share our experience of inclusion in the Wave-field, we have to come up with a REDUCED-to-EFFABLE REPRESENTATION of the INEFFABLE, otherwise we can’t use language to share it.

But let’s be clear that the ‘IT’ that we are sharing in our EFFABLE-izing ‘DOUBLE ERROR’ tool of NAMING and GRAMMAR is not the INEFFABLE ‘IT’.  In other words, as Lao Tzu observes, ‘the Tao that can be told is not the true Tao’.   The INEFFABLE REALITY of inclusion in the transforming relational continuum is not tell-able.  What is ‘tell-able’ is reductive abstraction made possible by NAMING and GRAMMAR such as ‘Hurricane Katrina is growing larger and stronger and is devastating the city of New Orleans’.

What is REALLY going on is TRANSFORMATION which is all-inclusive and includes the observer hence the reality that SUBJECT and OBJECT are ONE, … which is of course, INEFFABLE, so that we are forced to reduce, for sharing purposes, our sensory experience of inclusion in the Wave-field aka the Tao, .. to visual ‘objective perspectives’ which is where we get ‘the hurricane is growing larger and stronger and is devastating New Orleans’, … in place of, … TRANSFORMATION which is all-including and which includes both observing subject and observed object.

EFFABLE-ness comes from splitting the INEFFABLE into TWO SEPARATE PARTS, the OBSERVING MIND and the OBSERVED OBJECTIVE REALITY, whereupon the OBSERVING MIND engages the BODY to put out abstract sound or gesture (figure) based signals as in the DOUBLE ERROR tool of NAMING and GRAMMAR to SHARE, in reduced form to be sure, a reduced-to-INFERENCE based version of our INEFFABLE SENSORY EXPERIENCE of inclusion in the ALL-INCLUDING TRANSFORMATION aka ‘the Tao.

All is OK in modern physics and in indigenous aboriginal cultures, and in Taoism/Buddhism and Advaita Vedanta with this understanding; i.e. that EFFABLE capture of a reduced INFERENCE of the INEFFABLE is what ‘language’ is all about; i.e. EFFABLE language, because it is a reduction to LOCAL-and-EXPLICIT can only deliver INFERENCE of the INEFFABLE-because-NONLOCAL-and-IMPLICIT.

We WESTERN CULTURE ADHERENTS, on the other hand, have ‘fallen into’ the BIPOLAR DISORDER infusing practice of employing the reduction to EFFABLE-because-LOCAL-and-EXPLICIT as the ‘operative reality’.

WHY “BIPOLAR DISORDER”?

Because the reduction of TRANSFORMATION to PRODUCTION and CONSUMPTION infuses an innate bipolar ambiguity of the type captured in the Zen koan of wind and flag; i.e. is the movement of the flag the source of the movement of the air, or is the movement of the air the source of the movement of the flag?

In WESTERN CULTURE, this ambiguity, that comes with the reduction of the INEFFABLE-because-NONLOCAL-and-IMPLICIT to something EFFABLE-because-LOCAL-and-EXPLICIT, comes with the price of ambiguation associated with ‘breaking into’ the NONLOCAL transforming relational continuum so as to get a LOCAL FOOTHOLD for piece-mealing and thus EFFABLE-izing the interminably ongoing transforming relational continuum.  SO FAR SO GOOD!

The issue that separates EAST and WEST is (and, again, modern physics and Newtonian physics) that the reduced-to-effable pseudo-reality is only good as a tool of inference, which is accepted by ‘the EAST’ (indigenous aboriginal cultures, Taoism/Buddhism and Advaita Vedanta) but NOT by the WEST (it is the defining characteristic of EAST-WEST ‘never-the twain shall meet’ SPLIT in understanding of reality).

BIPOLAR DISORDER arises when half of us WESTERN CULTURE ADHERENTS opt for “it is the flapping flag that sources movement of the air” while the other half opts for “it is the movement of the air that sources the flapping of the flag”).

The first of these BIPOLAR views understands sourcing as deriving from the actions of the local thing-in-itself; e.g. it is the hurricane that sources the stirring up of the atmosphere. This is the ‘conservative’ pole of the BIPOLAR DISORDER.  The ‘liberal’ pole of the BIPOLAR DISORDER opts for the understanding that it is the atmosphere that sources the stirring up of the hurricane.

In the EASTERN understanding, as in modern physics, there is no such thing as SOURCING which implies LOCAL AGENCY, there is only TRANSFORMATION which is purely relational, thus this BIPOLAR DISORDER does not arise in the ‘EAST’.

In WESTERN CULTURE, this BIPOLAR DISORDER is ANCHORED in the mind by the EGO which supports the abstract concept of LOCAL SOURCING of actions and developments; i.e. the DOUBLE ERROR of NAMING and GRAMMAR.

In EASTERN CULTURE, the DOUBLE ERROR of NAMING and GRAMMAR is just a BOOTSTRAPPING DEVICE to deliver an EFFABLE-because-LOCAL-and-EXPLICIT INFERENCE of the INEFFABLE-because-NONLOCAL-and-IMPLICIT REALITY.   Wittgenstein ‘nails this’ as follows;

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.

7.0 Whereof one cannot speak, thereof one must be silent. (“Wovon man nicht sprechen kann, darüber muss man schweigen”),

–Wittgenstein, Tractatus Logico-Philosophicus

That ‘ladder’ that Wittgenstein is saying that we must throw away, is what our WESTERN CULTURE ADHERENT practice is not only NOT throwing away, but employing it as the WESTERN CULTURE “OPERATIVE REALITY”.

Note that the DOUBLE ERROR is an abstract means of LOCALLY SOURCING actions and developments, and that this FALSE IMPRESSION of LOCAL SOURCING gives rise to EGO, and even though reality is an all-including relational transformation in which there is no such thing as LOCAL SOURCING, we WESTERN CULTURE ADHERENTS have come to treat LOCAL SOURCING as REALITY and developing a system of rewarding and respecting based on imputing the power of LOCAL SOURCING to NAMING-instantiated things-in-themselves such as ‘persons’, ‘nations’, ‘corporations’ etc. … all of which names are name we make up and attach to relational forms in the flow, giving rise to the basic aforementioned AMBIGUITY as in the wind and flag example, or the INTELLECT-based ambiguity as to whether the hurricane stirs up the atmosphere (conservative) or the atmosphere stirs up hurricanes (liberal), a false dichotomy that arises as the price of our reducing the INEFFABLE-because-NONLOCAL-and-IMPLICIT to the EFFABLE-because-LOCAL-and-EXPLICIT.

As Wittgenstein points out, the EFFABLE-because-LOCAL-and-EXPLICIT is a useful intellectual springboard for making a leap of INFERENCE from the EXPLICIT (abstraction) to the IMPLICIT (reality), however, it is the error of WESTERN CULTURE to go employ the EXPLICIT as the ‘OPERATIVE REALITY’ rather than as a tool of INFERENCE, as also pointed out by Emerson in the ‘tool runs away with the workman’ quote.

Ok, just to complete the discussion on BIPOLAR DISORDER that is INHERENT in WESTERN CULTURE… BECAUSE … once we have confused LOCAL SOURCING’ (the DOUBLE ERROR) as ‘something real’, we run smack into an ambiguity of the type; does the hurricane stir up the atmospheric flow or does the atmospheric flow stir up the hurricane.  Or, in terms of visualizing society NOT in the overall sense of the transforming relational continuum aka the Wave-field aka ‘the Tao’, … but in the abstract terms of a multiplicity of local things in themselves (we call ‘independent local beings’ aka ‘human beings’) which we notionally endow with their own local immanent powers of sourcing actions and developments, … the question arises as to whether the ultimate source of social actions derives from within the will of the individual, of from the collective will of the people.

Before we get too embroiled in sorting out his ambiguity as to where sourcing agency REALLY COMES FROM; i.e. from the individual or from the social collective, … we may want to instead put on our modern physics cap, or our indigenous aboriginal, Taoist/Buddhist or Advaita Vedanta cap, … and remind ourselves that there is no such thing as SOURCING of actions and developments in the reality of inclusion in the transforming relational continuum.

Thus, no need to polarize into ‘conservative’ and ‘liberal’ factions over the issue of the origins of SOURCING actions and developments since the concept of ‘sourcing’ is a DOUBLE ERROR of NAMING and GRAMMAR and does not exist in reality.  In the reality of our sensory experience of inclusion in the Wave-field, TRANSFORMATION it is the operative dynamic.

TRANSFORMATION is something we are included in, and our awareness of this comes with our SENSORY EXPERIENCE of inclusion therein.  This ‘SENSORY EXPERIENCE’ of inclusion in TRANSFORMATION is INEFFABLE meaning that we cannot capture and share it in the medium of language and the LOCAL and EXPLICIT thought-representations stimulated by language.

A notable ‘tipoff’ to the BIPOLAR DISORDER that can derive from our WESTERN CULTURE use of NAMING and GRAMMAR (aka ‘the DOUBLE ERROR’) is the ambiguity inherent in statements such as ‘the hurricane is stirring up the atmosphere’ (i.e. or is it, … ‘the atmosphere that is stirring up the hurricane’).  The ambiguity, again, arises from the DOUBLE ERROR constructions of language that impute the GRAMMAR-given power of LOCAL SOURCING to NAMING-imputed LOCAL THINGS-IN-THEMSELVES, which would ‘make sense’ if FIGURE and GROUND were ‘really’ TWO, although, if this would be the case, we are left with the ambiguity as to whether the ONE sources movement of the OTHER or whether the OTHER sources movement of the ONE.

On the other hand, if we understand FIGURE-and-GROUND-as-ONE as in a fluid reality, overall relational TRANSFORMATION is the unitary dynamic, which matches our sensory experience but this is then a sensory experience that is INEFFABLE since ‘everything is in flux’ and we can’t isolate a particular form and reconstruct reality in terms of ‘what particular forms’ are doing, a construction that WOULD BE EFFABLE since we would not be faced with the complexity of ‘mitakaye oyasin’ or ‘everything is related’ so that we can speak of the actions of THE FIGURE out of the context actions of THE GROUND since FIGURE AND GROUND ARE ONE.

Thus, a REDUCTION is needed to render the INEFFABLE-because-NONLOCAL-and-IMPLICIT to something EFFABLE-because-LOCAL-and-EXPLICIT and while that reduction opens the door to effable-ness in the sense of a capability of using the LOCAL and EXPLICIT to INFER the NONLOCAL and IMPLICIT, the BIPOLAR DISORDER comes into play if we use the reduction as a SUBSTITUTE REALITY rather than as INFERENCE of the INEFFABLE REALITY; e.g.The hurricane and atmosphere can be understood as FIGURE-and-GROUND-as-ONE.

So long as when we speak of hurricane and atmosphere in terms that imply TRANSFORMATION where we hold on to TRANSFORMATION as the operative reality and see TALK of the dynamics of hurricane and atmosphere as expedient means of inferring TRANSFORMATION, we are fine.  BUT WE MUST AVOID taking away from our talk, the intellectual conceptualizing that would have us conceive of hurricane and atmosphere as TWO SEPARATE THING-IN-THEMSELVES (FIGURE-and-GROUND-as-TWO).

If we fall into the trap of interpreting FIGURE-and-GROUND-as-TWO talk LITERALLY, as in acknowledging as ‘real’ the concept of the hurricane sourcing the stirring up of the atmosphere, as our language readily allows, and/or acknowledging as ‘real’ the concept of atmosphere sourcing the stirring up of hurricanes, we engender, with such language, the ‘ambiguity’ problem which leads to the BIPOLAR DISORDER we WESTERN CULTURE ADHERENTS know as the ‘conservative’ – ‘liberal’ SPLIT where some (with the conservative understanding) see the social dynamic as a reality that is sourced, at base, by the actions of individuals and where others (with the liberal understanding) see the social dynamic as a reality that is sourced, at base, by the actions of the social collective. This difference ‘shows up’ in the social programs for allocating rewards/recognition for constructive/helpful actions and developments and punishments/denigration for destructive/harmful actions and developments.

While the conservative seeks out the INDIVIDUAL deemed the root-source of the constructive or destructive action (as in ‘one bad apple sources spoilage of the whole barrel), the liberal seeks to reward and/or punish relational behaviour as manifests through a social collective (as I ‘it takes a whole community to raise a [good/bad] child).   The social friction and polarization that arises from this division arises from a belief in the reality of LOCAL SOURCING of actions and developments (i.e. the DOUBLE ERROR of NAMING and GRAMMAR).  SINCE TRANSFORMATION HAS NO DEPENDENCY ON LOCAL SOURCING, BIPOLAR DISORDER DOES NOT ARISE IN A SOCIETY THAT UNDERSTANDS REALITY IN TERMS OF TRANSFORMATION.

That closes the basic description of what is going on, but it may be useful to ‘recycle back around to review the initial investigatory orientation.

 

* * *  RECYCLE TO CLOSE THE LOOP STARTS HERE * * *

Ernst Mach in ‘Analysis of Sensations’ puts forth the understanding that ‘sensations’ are primary and thought is secondary.  If sensory experience is primary in the world, as even in a gyroscope or ‘atom’ as in the sensation of the gravity field, there is no need to impute a primary role for ‘LOCAL BEING’ as with ‘matter’ since understanding the world as ‘flow’ is tenable, as in the Heraclitean worldview.

With ‘THOUGHT’ comes the concept of NAMING and with NAMING comes the concept of LOCAL BEING, providing a notional LOCAL material basis for actions and developments, that may then be employed to overcome the INEFFABLE reality of NONLOCALITY wherein the world dynamic is INEFFABLE-because-NONLOCAL-and-IMPLICIT as in an energy FLOW-FIELD.

THOUGHT thus abstracted from NAMING and GRAMMAR, the ‘DOUBLE ERROR’ as Nietzsche terms it, serves up an ABSTRACT AND ARTIFICIAL but EFFABLE basis for CONSTRUCTING REALITY in such a fashion that this pseudo-reality STAYS FIXED and UNCHANGING while we use language to ‘play around with it’ and adapt it, with NAMING and GRAMMAR.

For example, in our sensual experience of inclusion in the transforming relational continuum, ‘we’ as an awareness within the flowing Wave-field, which could be understood as purely relative as with a vortex or hurricane, are in a world that does not depend on our  having to use the abstractions of LOCAL EXISTENCE as propped up by NAMING and GRAMMAR (the DOUBLE ERROR), but being a fluid world with us as fluid formings within it, would be INEFFABLE-because-NONLOCAL-and-IMPLICIT.

But it may be that even ephemeral flow-forms in the flow are imbued with, as are all flow-forms that are ‘of the flow’, with a consciousness that is innate within the flow-field (the Wave-field aka the Tao). Many philosophers and modern physics investigators have come to the conclusion that reality is a ONE-ness or Unum firstly, that the abstracting tools of NAMING and GRAMMAR can break down into abstract LOCAL ENTITIES notionally with their own GRAMMAR-given powers of SOURCING actions and developments (that ‘is’ the DOUBLE ERROR pointed out by Nietzsche).

The INEFFABLE is thus reduced to something EFFABLE thanks to the DOUBLE ERROR of NAMING and GRAMMAR.  For example, Wave-field resonance such as DUNING that is inextricably included in the transforming relational continuum, thanks to the DOUBLE ERROR, can be LOCALIZED by imposing the name DUNE on a visualizable portion of the continuum (we are in this case crossing the threshold from sensory experience into the realm of intellection aka THOUGHT).  Once we CREATE a LOCAL BEING with the intellectual device of NAMING, we can compound this first error with the second error of GRAMMAR so as to impute the power of LOCAL SOURCING OF actions and development to the NAMING-instantiated (abstract) LOCAL THING-IN-ITSELF.

This DOUBLE ERROR equips us for overcoming the INEFFABLE nature of inclusion in a fluid reality, but as the Presocratic philosophers observed, it comes at a price; i.e. the ‘burden of concreteness’ since we now take it upon ourselves to manage the articulation of motions and development of the pieces that NAMING has broken out of the Wave-field aka the Tao.

At this point, our new intellectual reconstruction of (a reduced) reality that is now in pieces, a necessary reduction of the relational continuum which is INEFFABLE to a piece-based reduction which IS EFFABLE.

MAKE NO MISTAKE, the EFFABLE REDUCTION is NOT the equivalent of the UNREDUCED INEFFABLE, but this mistake of SUBSTITUTING the EFFABLE-because-LOCAL-and-EXPLICIT reduction to for the INEFFABLE-because-NONLOCAL-and-IMPLICIT Wave-field aka ‘Tao’ is the central characteristic of WESTERN CULTURE ADHERENCE.  This is where Emerson’s ‘tool running away with the workman’ observation is pointing to; i.e. we WESTERN CULTURE ADHERENTS are letting …  “the (effable-izing) tool run away with the workman, the human with the divine (Emerson) so that we let go of the INEFFABLE and we give to the EFFABLE the foundational role in our WESTERN CULTURE construction of our ‘operative reality’.

* * *  END OF RECYCLE LOOP * * *

SUMMARY:

What has been presented in the above is the suggestion that WESTERN CULTURE ADHERENCE comes with a susceptible to BIPOLAR DISORDER arising from TAKING LITERALLY the reduction of the INEFFABLE-because-NONLOCAL-and-IMPLICIT to NAMING and GRAMMAR based REDUCTIVE articulation in terms of the EFFABLE-because-LOCAL-and-EXPLICIT.  The point being that in EASTERN CULTURE, this reduction is employed only as TOOL OF INFERENCE of the INEFFABLE, whereas in WESTERN CULTURE, we employ this reduction as THE OPERATIVE REALITY, and it comes with the price of BIPOLAR DISORDER as manifests not only in the ‘conservative’ and ‘liberal’ political schism, but within the individual since the outward manifesting in terms of the conservative – liberal split is just the ‘most obvious’ manifestation and we do not even ‘detect this’ in our casual conversations with one another.

Modern physics along with indigenous aboriginal cultures, Taoism/Buddhism and Advaita Vedanta, do not have such exposure to BIPOLAR DISORDER since reality is understood, in these cases, in terms of TRANSFORMATION rather than in EGO-supported terms of LOCAL SOURCING.  There can be cultural acknowledgment of the fact that ‘EGO swells the intellectualizing head while INSPIRATION fills the sensory experiencing heart’.

Clearly, there is ‘nothing missing’ in the personas of us WESTERN CULTURE ADHERENTS that lies beneath the indoctrinated behaviour level; i.e. we are like hurricanes in the atmospheric flow wherein FIGURE-and-GROUND-are-ONE, … and it becomes acculturation (starting from infancy) that would influence us as to whether we should accept the FIGURE-and-GROUND-as-ONE understanding, or INSTEAD, go with the WESTERN CULTURE TRADITION of understanding FIGURE-and-GROUND-as-TWO in which case, for those of us that do follow that path, half of us will have the understanding that the FIGURE (INDIVIDUAL) is stirring the GROUND (SOCIAL COLLECTIVE) into action while the other half will have the understanding that the GROUND (SOCIAL COLLECTIVE) is stirring the FIGURE into action.

In such a society (e.g. WESTERN SOCIETY), half of the people will be looking for the FIGURE (individual) that can source a stirring up of the GROUND (social collective) while the other half of the people will be looking for the GROUND (social collective) that can source a stirring up of the FIGURE (individual).  This is the ambiguity that is referred to in the expression “Does the man make the times? … Or, do the times make the man?”.  What is implied all through this paragraph is a taking for granted that LOCAL SOURCING is something REAL, but that is an abstraction that serves as an artificial surrogate for INFERRING that which lies beyond reach of the EFFABLE-because-LOCAL-and-EXPLICIT which is the INEFFABLE-because-NONLOCAL-and-IMPLICIT.

In other words, the AMBIGUITY (and associated BIPOLAR DISORDER) is the price that must be paid for ‘breaking into the TRANSFORMING relational continuum’ to gain a LOCAL FOOTHOLD for imputing LOCAL SOURCING of actions and developments.

The EAST does not take this LOCAL SOURCING talk SERIOUSLY (it is only used, in the EAST, for a Wittgenstein ladder of INFERENCE) so the EAST does not fall victim to the BIPOLAR DISORDER that we WESTERN CULTURE ADHERENTS fall victim to, because we WESTERN CULTURE ADHERENT DO TAKE THIS BIPOLARITY FOR REAL BECAUSE THE WESTERN CULTURE TAKES LOCAL SOURCING FOR REAL, and LOCAL SOURCING is a belief that is in turn supported by EGO

As a former manager of high tech operations, it was evident to me that I could see myself as (1) included in the transforming relational continuum and thus as a participant in the INEFFABLE-because-NONLOCAL-and-IMPLICIT (the ongoing TRANSFORMATION), or as (2) as a manager-person VESTED with the powers of SOURCING MAJOR ACTIONS AND DEVELOPMENTS (thank you very much, DOUBLE ERROR of NAMING (manager) and GRAMMAR (vested-powers of authority over local sourcing operations).

If accepting (2) I could then decide on whether I was (2a) the hurricane that stirred up the dynamics of the environment I was in, or (2b)  whether the dynamics of the environment I was in were stirring me into action.  Was I more like Hitler where the thought was that ‘the man sources the making of the times’ or more like Churchill where the thought was that ‘the times source the making of the man’?

My take is NEITHER since both of those choices rest on belief in the reality of LOCAL SOURCING while the reality of our sensory experience is of inclusion in TRANSFORMATION (inclusion in the transforming relational continuum aka the Wave-field aka the Tao).

IN SUM: Ernst Mach in ‘Analysis of Sensations’ puts forth the understanding that ‘sensations’ are primary and thought is secondary.  In this case, ‘thought’ is a tool that cannot have the capability of rising beyond ‘thought’, for example, to fullblown ‘sensory experience’.  Thus while sensory experience can be reduced to thought as in the DOUBLE ERROR of NAMING and GRAMMAR, thought is not capable of delivering understanding that is as complete as ‘sensory experience’  That is … no amount of thinking can take us beyond the limitations of thought to the sensory experience level of understanding.

Our employment of thought as a primary guide to ‘reality’ is thus a path with many potential pitfalls, including the  BIPOLAR DISORDER pitfall described in this essay which leads to the polar splitting into the conservative and liberal points of view based on understanding SOURCING in two antithetical ways, the argument passing over the reality that SOURCING is an abstraction that has now place in the reality of our sensory experience.  In other words, the conservative-liberal dichotomy is an artificial dichotomy of the type mocked by Jonathan Swift in Gulliver’s Travels, in the metaphor of two mutually opposing factions that disagreed on whether to break into a boiled egg from the ‘roundy’ or ‘pointy’ end.  There is no more substance to the conservative – liberal polar dichotomy than that example, since there is no such thing as LOCAL SOURCING, the DOUBLE ERROR based abstraction on which that conservative – liberal polarization is based.