Western Medicine: A Deeper look into the Hygiean – Aesculapian Schism

Western culture imposes the concept of 3-dimensions into the intellectual, language and grammar reality modeling of its Western culture adherents.  This is a CRAZY-MAKER!   Three-dimensional reality’ is NOT REALITY, it is abstraction.  There is no way to reduce the Tao to 3-dimensions without losing the basic ineffable essentials of the wave-field; i.e. the transforming relational continuum.

We can explore this via The Western Crippled Cuckoo of Immunization.

The terms ‘Crippled Cuckoo’ refers to two of our Western culture ‘thinking habits’ that can confuse the mind.  The Cuckoo reference points to how one organism can exploit nurturance intended for another organism.   The ‘Crippled’ reference points to how ‘immunization’ cripples a ‘pathogen’ so that it can be kept around to keep ‘defensive forces on alert’ without being strong enough to be a serious threat.   While we use these and related concepts to fashion an understanding of disease and immunization, there are major problems in how we do this which is the topic of this note.

First of all, it is evident that Western medicine’s concept of a ‘pathogen’ is another form of the ‘double error’ pointed out by Nietzsche where the first error is ‘naming’ that imputes thing-in-itself being’ to a relational form and conflates this with ‘grammar’ (second error) which imputes to the name-instantiated thing-in-itself the power of sourcing actions and developments.  

The ‘double error’ is a ‘device’ to do an ‘end run’ around the Tao’s non-locality which is what makes the Tao ‘ineffable’.  That is, what is needed to render the ineffable Tao ‘effable’ is to impose ‘locality’ that will over-ride the Tao’s nonlocality; i.e. to break into the continuum and put in some contrived ‘local starting points’ for action, so as to render the ineffable effable, and make it available for language based discussion, knowledge-sharing and to accelerate the passing around of sensory experience so that we don’t ALL have to personally, carnally learn through direct engagement in nasty experiences or push our way through the same thousands of trial and error experiments to discover an ‘optimum’ (or at least a current suboptimum) approach in navigating passage in our unfolding life experience.  The ‘double error’ of language and grammar gives us a means of TALKING ABOUT our ineffable experience of inclusion in the Tao; i.e. it is ‘talk’ that notionally breaks the ineffable-because-nonlocal Tao into effable-because-local events.

‘Pathogen’ is also exemplary of ‘the double error’ and here, once again, the double ERROR is used to overcome the ineffability of the Tao, the transforming relational continuum aka the wave-field (of course what is articulated is NOT the Tao (i.e. is NOT the nonlocal flow-continuum) but a intellectually synthesized surrogate, a reductive allusion to the Tao).  The wave-field is nonlocal as in ‘duning’; -spatial-relational resonance which has no ‘local source’ and is like a ‘puckering up’ which does not start from a local centre but is of nonlocal origin.  It corresponds to modern physics’ ‘surprise version of the game of Twenty Questions’ and to Wittgenstein’s description of how we must understand reality (in a purely relational manner) but language makes uses words standing for things so it is necessary to ‘play some tricks’ to allude to dynamics that are purely relational as in nature;

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 core issue is that ‘reality’ is ‘relational’ and thus ‘ineffable’ since the meaning of words persists but there are no things that persist in the transforming relational continuum aka ‘the Tao’ aka the ‘wave-field’, so that if something can be ‘told’, it is not the Tao (‘The Tao that can be told is not the true Tao’ – La Tzu).

Reality, not only in modern physics but also in indigenous aboriginal cultures, Taoism/Buddhism and Advaita Vedanta is ‘in flux’ hence we can only use names in combinations with other names that impute relations; i.e. ‘Dances with wolves’ so that there is no dependence on ‘things-in-themselves’.

As Bohm pointed out, we need a language that is capable of dealing with a fluid (wave-field) reality, which he referred to as Rheomode, but discovered that indigenous aboriginals had already developed it.  (Please recall that the English I am writing this in does not have a good capability of expressing phenomena that is purely fluid and without thing-based dependence, so I am always having to try and kluge the fluid aspect in the manner in which I capture thoughts in words and grammar.)

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’

Returning now to the crux of what is being explored of this essay, The Crippled Cuckoo of Immunization

The Cuckoo reference points to how one organism can exploit nurturance intended for another organism.   The ‘Crippled’ reference points to how ‘immunization’ cripples a ‘pathogen’ so that it can be kept around to keep ‘defensive forces on alert’ without being strong enough to be a serious threat.

The exploration here is to understand (a) how a lack of diversity sources illness, as in the example of ‘c. difficile’, an innocuous microbe found in healthy humans that ‘can reproduce explosively’ in those healthy humans who have been administered an anti-biotic. This is because the healthy organism IS THE MICROBIOME (relational harmony) which is a diverse collection of microbes whose overall dynamic is the ‘healthy human’, so that when the natural diversity (which is the source of the balance that constitutes the ‘biological organism’ is diminished (e.g. by the anti-biotic), the balance is disturbed and a situation arises wherein there arises a Johnnie-One-Note cuckoo takeover; i.e. where the population growth of a particular microbe ‘goes ballistic’ because of the loss of dynamic balance and the corresponding opening of an unfilled relational niche.  It is as if the foxes kept the rabbit population in balance and suddenly the foxes were are all killed so that the rabbit population went ballistic.  This is the case with c. difficile in the wake of the administering of a broad spectrum antibiotic.   Since our double error infected language captures dynamics in ‘producer-product’ form, we will speak in the producer-product terms of the rabbits sourcing a monstrous  growth in their population; i.e. the c. difficile sourcing a monstrous growth in their population.  In reality, the something that went missing (the foxes, the other microbes that were killed by the antibiotic) is the source of the rapid growth in population of the rabbits (the c. difficile).

KEEP IN MIND THAT THIS ‘RAPID GROWTH’ IN THE C. DIFFICILE POPULATION WE ARE NOW DEALING WITH IS THE ‘SECONDARY’ EFFECT.  THE PRIMARY EFFECT is the reduction of diversity and it is diversity (microbial assemblages in sustained relational-dynamical balance aka wave-field ‘resonance’) that sustains balance in the populations.  Clostridium difficile aka ‘c. difficile’ as a relational constellation in partnership with other relational constellations and under normal conditions is a natural, valuable contributor to the sustaining of resonance within a diversity based relational complex.  The loss of participants contributing to the sustaining of resonance, due to the administering of an antibiotic, can give rise to an instability such as a population imbalance.

C. DIFFICILE ‘GONE WILD’ arises from imbalance within  the system of relational interdependencies, not from any local, jumpstart ‘producer-product actions of C. DIFFICILE ITSELF.  When we speak the words ‘c. difficile, we invoke the mental notion of a name-instantiated thing-in-itself with its own powers of sourcing actions and developments, the DOUBLE ERROR of language and grammar pointed out by Nietzsche.    THE PRIMARY PHENOMENON IS THE LOSS OF BALANCE WITHIN THE INTERDEPENDENT MICROBIAL COMPLEX.

THINKING IN TERMS OF THE DOUBLE ERROR OR ‘PRODUCER-PRODUCT’ ARCHETYPE WILL PROMPT US TO RESPOND BY KILLING OFF C. DIFFICILE THAT WE SUSPECT HAS TURNED INTO A MONSTROUS PATHOGEN, ….BUT THIS DOESN’T WORK, … BECAUSE THE REAL ISSUE IS LOSS OF RELATIONAL BALANCE, AND NOT C. DIFFICILE SEEN AS HAVING LAUNCHED A PATHOGENIC ATTACK ON OUR SYSTEM (c. difficile is INCLUDED in ‘our system’).

Ok, I entitled this The Western Crippled Cuckoo of Immunization.

and I think the ‘Cuckoo’ aspect should be clear because in microbial collectives, the microbe that taps into the provisioning kitchen that has the capacity for serving the full diversity of microbes is available to the far fewer strains that have survived the antibiotic such as c. difficile so that what was formerly in balance is suddenly ‘out of balance in favour of c. difficile so there is a c. difficile populating explosion, NOT BOOTSTRAPPING OUT OF THE C. DIFFICILE AS IN THE PRODUCER-PRODUCT MODEL, BUT FROM REMOVING THE GROWTH-LIMITING ‘BACKPRESSURE’ THAT WAS IN EFFECT IN THE NORMAL BIODIVERSE MICROBIAL COLLECTIVE.

THE NATURAL ‘FIX’ FOR THIS SITUATION IS CLEARLY THE RECONSTITUTING OF MICROBIAL DIVERSITY THAT CULTIVATES A HARMONIOUS DYNAMIC BALANCE IN THE HEALTHY COLLECTIVE (THE ‘ORGANISM’).

MEANWHILE, … THE WESTERN MEDICINE ‘ATTEMPTED FIX IS TO KILL THE NOW PATHOGENIC C. DIFFICILE’, … AND THIS FIX IS ONLY FORMULATED IN THE MANNER IT IS BECAUSE WESTERN MEDICINE HAS AN ALLOPATHIC  VIEW OF ‘HEALTH’ WHEREIN THE ‘GOOD PARTICIPANTS THAT MAKE UP THE GOOD HEALTH OF THE SYSTEM MUST BE PROTECTED SO THAT THEY ARE ABLE TO OPERATE WITHOUT INTERFERENCE FROM ‘PATHOGENS’.   THIS VIEW SEES ILLNESS AS DERIVING FROM ATTACK BY PATHOGENS AND THE RESTORING OF ‘HEALTH’ AS BY WAY OF, …  ‘PATHOGEN ELIMINATION’.   This is three-dimensional reduction of the wave-field view where ‘health’ is relational balance while ‘illness’ is relational imbalance.

IMMUNIZING could be seen in terms of somehow keeping the defensive systems ‘on a continual defensive alert’ for another uprising of PATHOGENS by CRIPPLING the offspring of PATHOGENS so that while the population of weakened versions of the pathogens persists and continuously keeps defensive systems on their toes, the threat from the CRIPPLED STRAIN OF PATHOGENS is not a serious threat in that newly-bred pathogen offspring are smaller, walk with a limp and carry pop-guns rather than machine guns.   THAT IS; … INSTEAD OF UNDERTAKING TO ELIMINATE PATHOGENS, THE SHORT-CUT IS TO BREED WEAK VERSIONS OF THE PATHOGENS SO THAT THEY FILL UP THE AVAILABLE SLOTS’ BUT WITH THE WEAKENED PATHOGEN CLONES.

Note that this ANTI-PATHOGEN MANAGEMENT ORIENTED APPROACH is a very different approach from cultivating dynamic relational balance.  It is like the difference between PUNITIVE JUSTICE WHICH SEEKS ELIMINATION OF THE EVIL PRODUCER-PRODUCT DYNAMIC (as seen in the ‘producer-product model of reality), and, on the other hand, …  RESTORATIVE JUSTICE WHICH SEEKS TO RESTORE BALANCE IN RELATIONAL SYSTEMS WHICH HAVE FALLEN  OUT OF RELATIONAL BALANCE.

WE CAN SEE, IF WE REFLECT ON IT, … that 3 Dimensional viewing of dynamics is a problem because it incorporates EITHER/OR logic wherein a ‘thing-in-itself’ EITHER exists OR does not exist.  the PATHOGEN is a case in point.  DO PATHOGENS EXIST?  OR DO THEY NOT EXIST?    In fact, ‘PATHOGENS’ are exemplary of the ‘double error’ wherein we use ‘naming’ to impute local, independent being to a name-instantiated thing-in-itself (first error) and conflate this with a second error of imputing the power of sourcing actions and developments to the name-instantiated thing-in-itself (the first error).

a PATHOGEN is notionally a local thing-in-itself with the power of sourcing ‘mal’ (injury, destruction, evil).  It is a Deus ex Machina or ‘God out of a box’ that is used to explain the emergence of relational dissonance.  RELATIONAL DISSONANCE IS THE REALITY, NOT ATTACK BY PATHOGENS.

Ok, back to the title of this review;

The Crippled Cuckoo of Immunization.

The ‘Cuckoo’ allusion points to how the Cuckoo can take advantage of all the ‘services’ available to the newborns in the ‘nest’, the provision of food, warmth, the removal of wastes etc.  Clostridium difficile is like a Cuckoos egg planted in a situation where it is going to have all kinds of nurturances arranged for the larger assemblage, many lineages of which have been eliminated by an antibiotic.   The spectacular proliferation of c. difficile that then ensues makes c. difficile look like some evil monster arising out of nowhere, but what we are really looking at is a loss of diversity induced condition of imbalance …  in a mutually influencing relational dynamic that has fallen out of balance due to some of the relational participants having ‘gone missing’ due to the effects of the administering of an anti-biotic.

c. difficile found itself a near lone survivor in the post-antibiotic disaster area wherein, in spite of the loss of many strains of microbes, the supplies of nurturance were continuing to arrive from the relational matrix even though many of the microbes who had been there to consume them were now gone due to the antibiotic.  Those that remained, … c. difficile in particular, … were nurtured by the overabundant supplies intended for many others who were no longer present, thus c. difficile prospered and multiplied in an out of balance manner.  They were like the Cuckoo that exploits the supplying of nurturants intended for (prepared for) other (now deceased) members of a systems in which they (the Cuckoos) were not members of and which they did not contribute to.

NOTICE HOW EASILY ONE’S MIND PICKS UP ON USING THE PRODUCER-PRODUCT FRAMING [DOUBLE ERROR FRAMING] FOR C. DIFFICILE EVEN AFTER WHAT HAS ALREADY BEEN SAID POINTS TO AN INNATE INTERDEPENDENCE IN THE MICROBIAL COMMUNITY THAT C. DIFFICILE IS INCLUDED IN.

HOW CAN WE EVEN OPEN OUR MOUTHS AND USE THE NAME ‘C. DIFFICILE’ TO SPEAK OF SOME ‘THING’ IN A PRODUCER-PRODUCT (DOUBLE ERROR) MANNER WHEN THERE ARE CLEARLY RELATIONAL INTERDEPENDENCIES INVOLVED?   EVIDENTLY, LANGUAGE AND GRAMMAR CAN RIDE ROUGHSHOD OVER RELATIONAL REALITY.

In terms of the ‘CRIPPLE’ IN ‘CRIPLED CUCKOO’, … if we continue on forgetting that the ‘real’ issue is the imbalance resulting from the loss of relational players on the relational team that is the ‘steady-state’ equilibrium reality, we are instead, erroneously, going to be looking for solutions that deal with the problem of c. difficile seen as an invasive pathogen.  THERE GOES THE UNDERSTANDING FROM OUR MIND, THAT THE REAL PROBLEM IS RELATIONAL IMBALANCE, THE PROBLEM NOW BEING SEEN IN TERMS OF THE INVASIVE PATHOGEN, C. DIFFICILE.

If we restart our problem solving with the question ‘how to deal with the pathogen c. difficile, … rather than ‘how to rebalance the microbiome’, … THEN AND ONLY THEN DOES THIS NOTION OF ‘IMMUNIZATION’ CROP UP.  Supposing that whites felt that the problems in society were due to blacks.  Whites could offer a lot money to black males to sell their black testicles.  This has been thought of by white racists in the past.  Another thought would be to inject an unwanted breed with a serum that would make the products of their reproduction small and weak so that they would no longer be a serious threat.    In this manner a program of generally administering the serum or ‘vaccine’ could be established so that, over time, the effect would propagate without having to continue to deal with the full-sized adult blacks.

NOTE THAT THIS WHOLE THEORY IS BASED ON VIEWING THE ‘BLACKS’ AS ‘PATHOGENS’ THAT SHOULD BE ‘ELIMINATED’.

BUT IF THE REAL PROBLEM WAS NEVER UNDERSTOOD IN TERMS OF PATHOGENS, BUT RATHER THE UNDERSTANDING WAS THAT ILLNESS AROSE FROM IMBALANCE, THEN ‘IMMUNIZATION’ WOULD NOT EVEN CROP UP BECAUSE IMMUNIZATION IS AN ANTI-PATHOGEN ORIENTED APPROACH.

Observations:  In regard to the abstract concept of ‘pathogen’ and ‘pathogen elimination’

-1-  The concept of ‘pathogen’ is a ‘double error’ of language and grammar; i.e. IT DOES NOT EXIST. In a relational world, experience is relational as in harmony and dissonance.  There is no locally emergent ‘sorcery’, and thus no praiseworthy/beneficial-sorcery or reproachable/harmful-sorcery, there are only ‘relations’.

-2- ‘Immunization’ is an abstract concept that rests dependently on the abstract concept of ‘pathogen’.  ‘Patho-genesis’ derives from the ‘DOUBLE ERROR’ of language and grammar; the first error is where we use ‘naming’ to impute the notional local independent dependent’ ‘being’ of a ‘thing-in-itself’ conflated with grammar that imputes the power of sourcing actions and development to the naming instantiated thing-in-itself.

-3- The micro and macro biotic forms of energy-based relations which we objectify and animate with the double error of language and grammar; e.g. ‘duning’ and ‘hurricaning’ and ‘humaning’, are relational forms in the transforming relational continuum, they are not local things-in-themselves with their own powers of local sourcing of actions and developments, as we intellectually ‘cast’ them using the ‘double error’.   The ‘double error’ reduction of the Tao (the transforming relational continuum or wave-field) bypasses but does not overcome the ineffability of the Tao, and while it is extremely useful in allowing us to capture an intellectually reduced  picture of the Tao, Lao Tzu’s understanding prevails; i.e.  “the Tao that can be told is not the true Tao”.

-4- While the forms in nature are relational forms that are continually visually resolving and redissolving in the flow (wave-field) as dunings in desertings are visible forms, by name-tagging them, we impute to them a persisting ‘thing-in-itself identity’ and ‘their own powers of sourcing actions and developments’, allowing us to break down the relational biodiversity by name-tagging relational forms and casting them by means of language as biological things-in-themselves, ‘microbiotics’ within a ‘microbiome’ which sets the stage for language and grammar based (DOUBLE ERROR BASED) abstraction such as the notional ‘pathogen attack’ as in the example of ‘c. difficile’.   In a fluid (wave field) understanding of nature, forms within the transforming relational continuum are not ‘independent’ of the flow (wave-field) and their abstract ‘liberation’ by the double error of language and grammar does not ‘over-ride’ the fluid reality, but it does enable a reduced-but-effable expression of the ineffable transforming relational continuum (the Tao).  The reductive tool of language and grammar is what, in Western culture, has ‘run away with the workman’, the human with the divine’, as Emerson observed.     Given that biodiversity is a relational balancing act, the result of the administering of a ‘broad-spectrum antibiotic’ is likely to be ‘an out-of-balance-because-less diverse biodiversity’.  We Western culture adherents are, meanwhile, always looking for a ‘sorcerer’, … for something or someone to ‘blame’ or ‘praise’ as suggested by the producer-product abstraction.   In a relational world of the wave-field, there are no ‘sorcerers’.  As Nietzsche says, we fall into the trap of buying in to the ‘double error’ of language and grammar which is where the abstraction of ‘sorcery’ originates;

“Our judgement has us conclude that every change must have an author”;–but this conclusion is already mythology: it separates that which effects from the effecting. If I say “lightning flashes,” I have posited the flash once as an activity and a second time as a subject, and thus added to the event a being that is not one with the event but is rather fixed, “is” and does not “become.”–To regard an event as an “effecting,” and this as being, that is the double error, or interpretation, of which we are guilty.” – Nietzsche, ‘Will to Power’, 531

“In its origin language belongs in the age of the most rudimentary form of psychology. We enter a realm of crude fetishism when we summon before consciousness the basic presuppositions of the metaphysics of language, in plain talk, the presuppositions of reason. Everywhere it sees a doer and doing; it believes in will as the cause; it believes in the ego, in the ego as being, in the ego as substance, and it projects this faith in the ego-substance upon all things–only thereby does it first create the concept of “thing.” Everywhere “being” is projected by thought, pushed underneath, as the cause; the concept of being follows, and is a derivative of, the concept of ego. In the beginning there is that great calamity of an error that the will is something which is effective, that will is a capacity. Today we know that it is only a word.” – Nietzsche, Chapter 5 (Reason in Philosophy) of Twilight of the Idols.

Thus, we Western culture adherents use language and grammar to manufacture double-error based sorcery from whence ‘praise’ and ‘blame’ arise, under the Western culture respected auspices of ‘reason’.

-5- Our Western culture ‘reason’ based understanding (or rather, ‘our reason-based misunderstanding’ since ‘reason’ is abstraction that is not supported by our sensory relational experience) is grounded in the EITHER/OR logic of the EXCLUDED medium.   Thus the relational dynamics of ‘duning’ and ‘deserting’ which are exemplary of the ‘quantum’ BOTH/AND logic of the INCLUDED medium are reduced to ontologically distinct ‘dunes’ and ‘desert’ wherein the ‘dunes’ are, SO WE REASON, ‘growing larger and longer and ‘shifting across the desert’ while the desert floor undergoes a metamorphosis wherein it loses its flatness and becomes more more undulatory.  In other words, our language serves us ably in moving between representations in the BOTH/AND logic of the INCLUDED medium and the EITHER/OR logic of the excluded medium, BUT THERE IS A NOTABLE DIFFERENCE BETWEEN THESE MODES OF EXPRESSION IN THAT BY MEANS OF THE EITHER/OR LOGIC, WE CAN BREAK THE INEFFABLE-NONLOCAL INTO EFFABLE-LOCAL PARTS.  In other words, EITHER/OR logic breaks dune and desert into two parts (figure and ground) so as to avoid having our articulating stymied by the unending nonlocality of relational transformation.  This ‘end run’ around the ineffable by way of double error based establishing of ‘locality’ or ‘local sourcing of actions and developments’, allows us to put into words and share with one another snapshots of ‘pieces’ of the Tao.  Duning and deserting as manifest in the transforming relational continuum are thus given ‘ontic localness’ as we use language and grammar to reduce them to ‘dune’ and ‘desert’, …. a ‘figure and ground’ ontic reduction where there remains, in the reality of our sensory experience, relational transformation.

WE STILL HAVE ACCESS TO BOTH SENSORY EXPERIENCE OF INCLUSION IN THE NONLOCAL RELATIONAL TRANSFORMATION (TAO) AS WELL AS TO THE INTELLECTUALLY REDUCED LOCAL EXPLICIT NAME-INSTANTIATED FIGURE AND GROUND PSEUDO-REALITY (DUNE AND DESERT).

EAST RETAINS THE SENSORY-EXPERIENCE GLEANED INEFFABLE NONLOCAL TAO AS PRIMARY AND GIVES THE EFFABLE LOCAL FIGURE AND GROUND (DOUBLE ERROR) A SUPPORTING ‘INFERENTIAL’ ROLE IN ABSTRACTION-BASED CONCEPTUALIZING OF ‘REALITY’.

WEST GIVES THE EFFABLE LOCAL FIGURE AND GROUND (DOUBLE ERROR) THE LEAD ROLE IN CONCEPTUALIZING ‘REALITY’ WITH THE RESULT THAT THE SENSORY EXPERIENCE GLEANED ‘INEFFABLE’ NONLOCAL TAO DROPS OFF THE PSYCHOLOGICAL RADAR SCREEN.  As Emerson notes, ‘The double error tool runs away with the workman, the human with the divine’.  In other words, our intuition based grasp of the nonlocal/ineffable Tao is, IN THE WEST, traded out for the reduced by language and grammar based local/effable abstraction wherein ‘figure’ and ‘ground’ are given split-apart ontological thing-in-itself status, the source of Western culture wide ‘bipolar disorder’ that manifests in the ‘conservative versus liberal’ bipolarity in the social collective (name-instantiated ‘nation’) seen as a ‘thing-in-itself’ and in ‘bipolar disorder’ in the individual that sees herself as a thing-in-itself.  In both cases this ‘double error’ splitting imputes jumpstart powers of souring actions and developments to name-instantiated things-in-themselves, WHICH IS THE TRICK WE USE TO REDUCE AND RENDER THE INEFFABLE ‘EFFABLE’, AND THUS ‘SHAREABLE’ (N.B. that which is shareable is a reduced-by-double-error-to-effable impression of the effable; i.e. the nonlocal resonance we call ‘duning’ is ineffable because of its nonlocality in spacetime.  Using the double error to ‘localize’ the nonlocal in space and time renders it ‘effable’ and thus ‘shareable’.

THE BENEFITS OF USING LANGAUGE-AND-GRAMMAR TO RENDER  THE INEFFABLE EFFABLE AND SHAREABLE (ALBEIT IN REDUCED FORM) ARE WHAT DISTINGUISHES ‘HUMANINGS’ FROM OTHER ‘FORMINGS’ WITHIN THE TAO IN THAT THIS REDUCITIO FROM INEFFABLE TO EFFABLE ALLOWS  by allowing everyone to learn from everyone else’s experiences  without having to repeat the long succession of painful and unsuccessful experiences of others and instead use the knowledge of pleasurable and successful approaches to go directly there, bypassing interminable trial and error learning and optimizing sessions.  Thanks to the language capture of experience, virgin youngster can earn a Ph.D. in sexual relations without ever having experienced sexual relations, and prepare themselves to go straight to ‘best practice’ without a lot of ignorant experimental fiddling around. (There is an exposure here, as portrayed in the story of Chimpanzees that teach one another NEVER to turn a red tap because if anyone does, they will all be sprayed with ice-cold water, which they hate, and such group policing of action can be passed along to continuing streams of newcomers, perpetuating the avoidance behaviours in those who have never actually experienced the negative consequences, negative consequences that in any case no longer associate with the actions that continue to be stringently prohibited and policed against.

ALL OF WHICH GOES TO SAY, AS HERACLITUS POINTED OUT; “THE KNOWLEDGE OF MANY THINGS DOES NOT TEACH UNDERSTANDING”.  Herein lies the issue associated with WEST’s elevating of intellectual knowledge into an unnatural primacy over sensory experiencing of the ineffable Tao.  EAST, on the other hand, RATHER THAN SUBSTITUTING THE DOUBLE ERROR BASED EFFABLE REDUCTION OF THE INEFFABLE TAO TO SERVE AS THE ‘OPERATIVE REALITY’, … EMPLOYS THE REDUCTION ONLY AS ‘INFERENCE’ OF THE TAO WHICH LIES INNATELY BEYOND THE REACH OF THE LOCAL AND EXPLICIT DOUBLE ERROR REDUCTIONS.

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

-5- 3-dimensional and 4+ dimensional reality … Closing Comments for this Exploration

Western Medicine: A Deeper look into the Hygiean – Aesculapian Schizophrenia

The Crippled Cuckoo of Immunization

The ground covered in the above commentary has a lot of relational connections in it, which can be uncomfortable for us Western culture adherents who have become accustomed to having relational complexity abstractly broken down into separate bits which can be dealt with ‘more easily’.

THE EAST makes use of such reductions as ‘ladders of inference’ that give us some (crude) entrées of effability into the ineffable as ‘ladders of inference’ which we can’t take ‘literally’ but which we can use as effable inferences of the ineffable.  That is, ‘duning is nonlocal relational’ and leaves us without any local and explicit intellectual traction, … whereas, the reduction to ‘dunes’ that grow larger and shift across the desert floor’ gives us LOCAL INTELLECTUAL TRACTION; e.g. ‘our tent is buried beneath the dune that was produced by last night’s sandstorm.  The physical reality of our actual experience is of inclusion in the transforming relational continuum which is where ‘duning’ is going on, but ‘duning’ is a nonlocal resonance (wave-field) phenomenon, and if our interest is LOCAL then we may want to use the double error to reduce the nonlocal to the local and say that ‘the dune buried our tent with all our supplies in it’.   At this point, we are not concerned with our spiritual status as ‘one with everything’ (mitakuye oyasin) but wish to descend from the nonlocal/spiritual to the immediate local/material.  In the EAST, the nonlocal/spiritual remains the primary reality.

THE WEST, by contrast with the EAST, makes use of the ‘double error’ based reductions, as the ‘operative reality’ or ‘SUBSTITUTE REALITY’, AND NOT JUST AN REDUCED-TO-EFFABLE INFERRING OF THE INEFFABLE REALITY (THE TAO).  THE WEST SUBSTITUTES THE LANGUAGE AND GRAMMAR REDUCED TO EFFABLE PSEUDO-REALITY FOR “REALITY” WHEREAS THE EAST EMPLOYS THE LANGUAGE AND GRAMMAR REDUCED TO EFFABLE REALITY AS THE OPERATIVE REALITY.

While language and grammar reduces duning and humaning by way of the producer-product abstraction to ‘local name-instantiated things-in-themselves with notional powers of sourcing actions and developments, thus rendering the ineffable-because-nonlocal to effable-local, the EAST employs this only as a ‘Wittgenstein ladder’, AN ABSTRACTION BASED LADDER OF INFERENCE of the nonlocal Tao that lies innately beyond reductions to local and effable.

YOU MAY REMEMBER THIS AS ‘WHILE THE EAST USES DOUBLE ERROR BASED REDUCTIONS TO INFER THE TAO, THE REALITY OF OUR SENSORY EXPERIENCE OF INCLUSION IN THE TRANSFORMING RELATIONAL CONTINUUM THAT LIES INNATELY BEYOND LANGUAGE AND GRAMMAR REDUCTIONS, THE WEST EMPLOYS DOUBLE ERROR BASED REDUCTIONS TO SUBSTITUTE FOR AND REPLACE THE REALITY OF OUR SENSORY EXPERIENCE OF INCLUSION IN THE TRANSFORMING RELATIONAL CONTINUUM.

* * * LASTLY, … FOR THIS COMMENTARY, … ***

If you are wondering why the above discussion has been such a ramble around a variety of topics, … it is because there is a major challenge in putting Humpty Dumpty back together again; i.e. our sensory experience of inclusion in the Tao, we have split apart in various ways and re-rendered it in local bits.  Meanwhile, as Heraclitus put it, ‘The knowledge of many things does not teach understanding’.

In order to understand how Western culture has ‘split things apart’, it is helpful to start with some clear examples of ‘splitting’ that have been assimilated into our Western culture adherence, and Western medicine is exemplary of this splitting, hence Western Medicine: A Deeper look into the Hygiean – Aesculapian Schizophrenia.

Exploring how the splitting is done in Western medicine is facilitated by digging into the basic psychological-conceptual foundations of ‘Immunization’ against ‘Pathogens’ which involves exposing the abstract invoking of double error based local sorcery in the concept of ‘pathology-genesis’ (pathogen) as in the example of the Cuckoo that grows fat on nurturance that it is not producing, suggesting that the ‘local sorcery’ invoked by the ‘producer-product’ concept is faulty.  The Cuckoo does not grow fat from its own producer product dynamics, nor does ‘c. difficile’s exponential growth derive from ‘c. difficile’s producer-product dynamics, such explosive growth of a particular microbe arising instead from imbalance in the microbial mutual support matrix through the influence of an antibiotic wherein the diversity of the mutually supportive microbial complex has been greatly reduced.

The c. difficile thrives in the fashion of the cuckoo (drawing disproportionately from the matrix of relations) because of the loss of diversity arising from the use of the antibiotic.  This is the first mistake to credit the Cuckoo and/or c. difficile with the ‘producing of the product’ and on top of this we build the sly notion into ‘immunization’ of feeding the identified pathogens something that will render their offspring as crippled midgets so that while they continue to reproduce (which is impossible to intervene in), the descendants will fill slots in the microbial community formerly occupied by harmful pathogens, with relatively harmless pathogens.  This theory depends on the concept of the pathogen which, as discussed, is an abstract double error based illusion.

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Western Medicine: A Deeper look into the Hygiean – Aesculapian Schizophrenia

The Crippled Cuckoo of Immunization

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FOOTNOTE: ON EAST VS. WEEST

QUESTION: —In what way is the culture of ‘the WEST’ a crazy-maker while the culture of the EAST is not?

ANSWER: — Both EAST and WEST use a double error of language and grammar to reduce the ineffable nonlocality of the transforming relational continuum (the ‘Tao’) to notional  ‘local sourcing of actions and developments’.  In fact, it is this use of language and grammar to impute LOCAL SOURCING the renders the ineffable Tao ‘effable’.  That is, language uses naming to impute local ‘thing-in-itself being’ to a visible form while grammar conflates this first error with the second error of imputing the power of sourcing actions and developments to the name-instantiated thing-in-itself (first error).

BUT WEST AND EAST ‘PART WAYS’ in that while the EAST employs the double error as inferring an ineffable reality, the WEST employs the double error as the ‘operative reality’.  Example: both EAST and WEST may use language such as ‘shifting with the wind’ referring to what the WEST calls ‘dunes’ and what the EAST calls ‘duning’.  In the WEST, the the dune is understood as a ‘thing-in-itself’ that is doing the shifting while in the EAST, this same phenomenon is understood as ‘shifting sand’ that gives the APPEARANCE of a dune but the dune is not a ‘real thing’.

If, in a sea of white sand, we selected one dune and painted every grain in the dune red, … we might then think of Heraclitus’ “no man steps into the same river twice for its not the same river and he’s not the same man”. since ‘the dune’ would be losing red grains and gaining white grains as ‘it moved’, giving up ‘dune’ and picking up ‘desert’, thus casting uncertainty on what was the ‘it’ that was moving, beyond an ‘appearance’ as characterizes ‘transformation’ rather than movement.

Evidently, the duning is not a ‘thing-in-itself that is doing the shifting as in the WEST’s usage, but is instead ‘appearance’ (how relational transformation appears) as in the EAST’s usage.

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