{"id":2596,"date":"2015-12-23T19:54:19","date_gmt":"2015-12-24T03:54:19","guid":{"rendered":"https:\/\/goodshare.org\/wp\/?p=2596"},"modified":"2015-12-24T11:53:56","modified_gmt":"2015-12-24T19:53:56","slug":"in-the-gap-between-winter-solstice-and-christmas-the-judas-kiss","status":"publish","type":"post","link":"https:\/\/goodshare.org\/wp\/in-the-gap-between-winter-solstice-and-christmas-the-judas-kiss\/","title":{"rendered":"In the Gap Between Winter Solstice and Christmas: The Judas Kiss"},"content":{"rendered":"

\"Kiss_of_Judas_Jean_Bourdichon_c1500-crop\"<\/a><\/p>\n

Western society is a scape-goating society\u03a8<\/span><\/strong>. Using the \u2018bewitchment of language\u2019, binary logic and intellectually idealized \u2018absolute space and time reference frames\u2019, it persuades the interdependent human forms of their absolute \u2018independent being\u2019 and self-authorship of development and behaviour, so that the \u2018individual\u2019 that makes a disturbance, is held fully and solely responsible for such disturbance. One person is held to be \u2018guilty\u2019 and all others \u2018innocent\u2019.<\/p>\n

Instead of community balance and harmony being understood in terms of equilibrium in an interdependent relational matrix as is found in nature;<\/p>\n

\u201c[In nature]\u2026 \u201cthe individual parts reciprocally determine one another.\u201d — Ernst Mach
\n<\/span><\/p><\/blockquote>\n

… Western civilization has seen community harmony in the light of an absence of disturbance-makers. The \u2018disturbance-maker\u2019 concept is based on the assumption that humans are \u2018independent beings\u2019 with free will who are masters of their own acts, so that actions that clash with and disturb the dominant social dynamic, however dysfunctional that may be, are considered fully and solely responsible for the disruption.<\/p>\n

Even the slave, forcibly kept in captivity for his entire life, as may have been the case with his parents and grandparents before him, will be held fully and solely responsible should he \u2018make a disturbance\u2019. Because of the binary logical thinking employed, all others in the master-slave society will be held to be \u2018innocent\u2019. This aberration is the outgrowth of religious and scientific assumptions that define humans as \u2018independent beings\u2019;<\/p>\n

Religious \u2018independent being\u2019;<\/p>\n

\u201cMan is rational and therefore like God; he is created with free will and is master over his acts.<\/span><\/p>\n

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1731 Freedom is the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one\u2019s own responsibility. By free will one shapes one\u2019s own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.<\/span><\/p>\n

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 <\/p>\n

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach.\u201d \u2013 Vatican Archives, The Catholic Catechism.<\/span><\/p><\/blockquote>\n

Scientific \u2018independent being\u2019;<\/p>\n

\u201cAn organism is an independent whole composed of interdependent parts that maintain various vital processes\u201d; and more generally; \u201can organism is any organized body or system conceived of as analogous to a living being: e.g. the governmental organism\u201d. — Wikipedia<\/span><\/p><\/blockquote>\n

The notional \u2018local whole system\u2019 is the familiar model for the sovereign state, which is likewise endowed with \u2018independent being\u2019. There is a cross-referencing here wherein the secular definition of \u2018independent being\u2019 borrows from its theological predecessor [man as an independent being with free will who is master over his own acts].<\/p>\n

The notion of \u201cabsolute, unlimited power held permanently in a single person or source, inalienable, indivisible, and original\u201d is a definition of the Judeo-Christian-Islamic God. This \u201cGod died around the time of Machiavelli\u2026. Sovereignty was \u2026 His earthly replacement.\u201d Walker, R. B. J. and Mendlovitz, Saul H. \u201cInterrogating State Sovereignty.\u201d<\/span><\/p>\n

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All significant concepts of the modern theory of the state are secularized theological concepts, not only because of their historical development \u2026 but also because of their systematic structure. Bartelson, Jens. A Genealogy of Sovereignty.<\/span><\/p>\n

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State sovereignty \u201cis a \u2018religion\u2019 and a faith.\u201d Lombardi, Mark Owen. \u201cThird-World Problem-Solving and the \u2018Religion\u2019 of Sovereignty\u201d<\/span>
\n* * *<\/p><\/blockquote>\n

Control and enslavement of the masses was made possible by imperialism\/colonialism where lands were appropriated by Emperors and kings and their\u00a0 unstoppable military forces and carefully doled back out to noblemen, sheiks and others who had sided with and contributed military support to the imperial adventure, creating a colonial power alliance that extorted labour and services from the people in exchange for limited access to the essentials for life that lay in the land.\u00a0 This was the controlling\/enslaving mechanism, and since this was not only authorized by the emperor, king or secular authority, but a core means of maintaining control over vast territories, it had the full backing of justice and law enforcement systems.<\/p>\n

Prior to the arrival of the Imperial Authority, the people were one with the land; i.e. the situational possibility orchestrated and shaped the actualizable potentials of the people; i.e. epigenesis orchestrated genesis in a \u2018coincidence of opposites\u2019. This \u2018physical reality\u2019 did not change with the coming of secular authority, but the \u2018political reality\u2019 changed; i.e. the coincidence of opposites of epigenesis and genesis was reduced by decree to \u2018all-genesis, no epigenesis\u2019; i.e. each governed region was seen as a \u2018whole\u2019 composed of internal \u2018part[icipant]s\u2019; i.e. the people.<\/p>\n

Here we see the division in understanding of how the world evolves; the Darwinist \u2018dualist\u2019 view of all-hitting, no-fielding [all genesis, no-epigenesis] and the Lamarckian \u2018non-dualist\u2019 view of the coincidence of opposites of fielding and hitting, epigenesis and genesis.<\/p>\n

With the arrival of the Imperial authority, the orchestrating influence or \u2018epigenetic influence\u2019 that actualizes the \u2018genetic action\u2019 of the people is no longer the land (nature) but has been replaced by the top-down directives of Imperial\/colonial authoritarian machinery. This has been hard on the spirit and the soul of the authority-oppressed man. Whoever resisted and caused a disturbance was seen as fully and solely responsible for the disturbance in accordance with the assumption of man as an independent being with his own internal jumpstart powers of development and behaviour. This Western society conception of man [self] is blind to [is in denial of] the relational nature of dynamics in the physical reality of our natural experience.<\/p>\n

Regardless of the oppressiveness of the prevailing social dynamic, the spirit that resists conformance and thus causes disturbance, is \u2018scape-goated\u2019. Whether the disturbance manifests as emotional distress, criminal actions or terrorist actions, the accused \u2018independent-beings\u2019 deemed \u2018authors of the disturbance\u2019 are held fully and solely accountable, thanks to the defining of humans as \u2018independent beings that reside, operate and interact in a common space or habitat that is notionally \u2018independent\u2019 of the inhabitants that reside, operate and interact within it.<\/p>\n

The act of accusing is, at the same time, a declaration of one own \u2018innocence\u2019 and even more than that, a declaration of self-righteousness [standing up to evil and condemning and eradicating it].<\/p>\n

But \u2018mental illness\u2019 seen as something arising in the individual rather than something that manifests through individuals in a stressful relational social dynamic, is a special case because instead of the relational stress being channelled back in criminal and\/or terrorist \u2018push-back\u2019 that invites public anger, the stress is absorbed as a \u2018breakdown of the individual self. Thus, rather than eliciting public animosity it elicits pity, sympathy, compassion.<\/p>\n

There is great irony in a kiss given to another; an act of affection, that serves as a signal that casts them into hands of those who would differentiate and demean them as \u2018defectives\u2019 unlike the healthy normals who, as in the case of criminal and terrorist behaviours, have no hand in the authorship of such disturbing behaviours.<\/p>\n

It is the same sort of irony in Judas kiss that identified Christ as the rebel that challenged the secular authority and who claimed that God\u2019s authority, coming through him, prevailed over secular authority.<\/p>\n

The kiss was at the same time \u2018affection\u2019 and a casting off of that person into the midst of world of enforcers and purifiers who stewarded the sustaining of what was currently ordained as healthy and normal.<\/p>\n

It was the meeting of \u2018non-dualism\u2019 as in;<\/p>\n

\u201cI, you, she, we. In the garden of mystic lovers these are not true distinctions\u201d. \u2014Jelaluddin Rumi<\/span><\/p><\/blockquote>\n

… and \u2018dualism\u2019 as in<\/p>\n

 <\/p>\n

\u201cMan is rational and therefore like God; he is created with free will and is master over his acts\u201d. \u2013Vatican Archives<\/span><\/p><\/blockquote>\n

* * *<\/p>\n

Imagine for a moment, Erwin Schroedinger showing up in this era, claiming to be Brahman at the same time as Atman.<\/p>\n

\u201cFrom the early great Upanishads the recognition ATMAN = BRAHMAN (the personal self equals the omnipresent, all-comprehending eternal self) was in Indian thought considered, far from being blasphemous, to represent the quintessence of deepest insight into the happenings of the world.\u201d \u2013 Erwin Schroedinger, \u2018What is Life\u2019<\/span><\/p><\/blockquote>\n

Schroedinger is, in effect, claiming to be \u2018the son of God\u2019.<\/p>\n

But in this case, the God is Nature, the transforming relational continuum in which everyone is included; … the Great Mystery of the indigenous aboriginal belief tradition, the \u2018flow\u2019 of Heraclitus, the \u2018new world conception\u2019 that was threatening to make it\u2019s re-entry into Europe at the \u2018fin de siecle\u2019 with the rediscovery of relativity [lost or mislaid in the Western culture in the era of Plato and Socrates];<\/p>\n

\u201cThe new world conception. \u2014The world exists; it is not something that becomes, not something that passes away. Or rather: it becomes, it passes away, but it has never begun to become and never ceased from passing away \u2014 it maintains itself in both. \u2014It lives on itself: its excrements are its food.\u201d \u2014Nietzsche, \u2018Will to Power, 1066<\/span><\/p>\n

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\u2032<\/span><\/p>\n

And do you know what \u201cthe world\u201d is to me? Shall I show it to you in my mirror? This world: a monster of energy, without beginning, without end; a firm, iron magnitude of force that does not grow bigger or smaller, that does not expend itself but only transforms itself; as a whole, of unalterable size, a household without expenses or losses, but likewise without increase or income \u2026\u201d \u2013Nietzsche, \u2018The Will to Power\u2019, 1067<\/span><\/p><\/blockquote>\n

Schroedinger, in claiming to be the son of God averred that we are all children of God, … in the manner of storm-cells in the flow, agents of transformation of the transforming relational continuum, the \u2018All\u2019.<\/p>\n

No more \u2018independent beings\u2019 in this understanding, … an understanding in which \u2018relations are all there is\u2019. This is the view of Mach\u2019s principle wherein the inhabitants are included in the habitat; i.e. where the inhabitants are relational forms that are features within a transforming relational continuum. This is not picturable in a three-dimensional space, although it can be alluded to by a \u2018strange loop\u2019; e.g. in the following diagram wherein the flow is the source of its own transformation as in the coincidence of opposites of influx and outflux.<\/p>\n

Three dimensional picturing of a storm-cell in the spherical space on the surface of the earth is not picturable on the flat plane because relations go out and come back from all directions. As with a map of the surface of a sphere, this can only be \u2018projected\u2019 onto a euclidian plane and instead of the interdependencies being circularly requited, in euclidian flatspace, as in the mercator projection, the interdependencies reach out north and south (away from each other) and west and east (away from each other).<\/p>\n

In language, also, noun-and-verb language is inadequate for representing relational (curved) space, thus relational forms are force-fit into nouns and subjects even though, in the physical reality of our natural experience where \u2018relations are all there is\u2019, all forms are coincidence of opposites of influx and outflux while subject-verb-predicate representations are intellectual idealization.<\/p>\n

We could say; \u2018the terrain is slumping\u2019 to remain in the realm of \u2018relations are all there is\u2019, but our penchant is to use noun-verb-predicate structures such as; \u2018the mountains are eroding. Landslides are carrying pieces of the mountainside down into the valleys and filling up the valleys. In acknowledging matter-energy-equivalence, we can intuit that;<\/p>\n

\u201cWhat we observe as material bodies and forces are nothing but shapes and variations in the structure of space. Particles are just schaumkommen (appearances).\u201d \u2013 Erwin Schroedinger<\/span>
\n .<\/span>
\n \u201cSpace is not empty. It is full, a plenum as opposed to a vacuum, and is the ground for the existence of everything, including ourselves.\u201d \u2014 David Bohm<\/span>
\n .<\/span>
\n \u201cFields of force are the primary reality, and \u2018matter\u2019 a secondary or derived phenomenon\u201d \u2014Michael Faraday<\/span><\/p><\/blockquote>\n

Relational languages stop short of turning relational forms such as humans, into noun-subjects that inflect verbs and generate predicates.<\/p>\n

\u201cThe problem with English is that when it tries to grapple with abstractions and categories it tends to trap the mind into believing that such categories have an equal status with tangible objects. Algonquin languages, being for the ear, deal in vibrations [waves] in which each word is related directly, not only to process of thought, but also to the animating energies of the universe.<\/span><\/p><\/blockquote>\n

 <\/p>\n

\u2026 [in modern physics] It is impossible to separate a phenomenon from the context in which it is observed. Categories no longer exist in the absence of contexts.<\/span><\/p>\n

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 <\/p>\n

Within Indigenous science, context is always important. Nothing is abstract since all things happen within a landscape and by virtue of a web of interrelationships. The tendency to collect things into categories does not exist within the thought and language of, for example, Algonquin speakers.<\/span><\/p>\n

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This leads to a profoundly different way of approaching and thinking about the world. For, in the absence of categories, each thing is mentally experienced on its own merits, and for what it actually is. Rather than indulging in comparison or judgment, Indigenous speakers attempt to enter into relationship with them.<\/span><\/p>\n

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What is needed, Bohm argued in his book Wholeness and the Implicate Order, is a new sort of language, one based on processes and activity, transformation and change, rather than on the interactions of stable objects. Bohm called this hypothetical language the \u201crheomode.\u201d It is based primarily on verbs and on grammatical structures deriving from verbs. Such a language, Bohm argued, is perfectly adapted to a reality of enfolding and unfolding matter and thought.<\/span><\/p>\n

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David Bohm had not known when he wrote of that concept that such a language is not just a physicist\u2019s hypothesis. It actually exists. The language of the Algonquin peoples was developed by the ancestors specifically to deal with subtle matters of reality, society, thought, and spirituality.<\/span><\/p>\n

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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 \u2014 quantum theory, relativity, his implicate order and rheomode \u2013 were part of the everyday life and speech of the Blackfoot, Mic Maq, Cree and Ojibwaj.\u201d \u2013 F. David Peat, \u2018Blackfoot Physics\u2019<\/span><\/p><\/blockquote>\n

* * *<\/p>\n

Why Can\u2019t We Shake This Impression of Being Master of our Acts?<\/p>\n

Or, in other words; \u2018How Science Corrects our Experience\u2019<\/p>\n

Or, in other words; \u2018What Happened to \u2018epigenesis\u2019 [\u2018fielding\u2019] in the Coincidence of Opposites of \u2018epigenesis and genesis\u2019 [\u2018fielding and hitting\u2019] and why does our scientific thinking go instead with \u2018the sound of one hand clapping [all-hitting, no-fielding, all genesis, no-epigenesis]?<\/p>\n

* * *<\/p>\n

The world is given only once, as schroedinger says, and the forms we see and touch are not \u2018independent\u2019 of the space we all share inclusion in; i.e. the physical reality of our natural experience is that we are relational forms in a transforming relational continuum, and NOT \u2018independent beings\u2019 with internal process driven and directed behaviour.<\/p>\n

I am not saying anything that departs from what an indigenous aboriginal child would be growing up understanding, which their verb based language would have no problem conveying.<\/p>\n

A child raised in a culture with a noun-and-verb language-and-grammar is trained to understand his own movement as \u2018independent\u2019 in the manner of a powerboater.<\/p>\n

But a sailboater realizes that he derives his power and steerage from the relational dynamics he is included in, and that is intuitively available to us, as well.<\/p>\n

Western talk always relegates authorship of motion to the thing that is moving, as if it moves relative to a fixed frame, disregarding our natural experience.<\/p>\n

Even though we can see the wake behind our sailboat and know that we are moving swiftly through the water, the GPS in our hand that says 0.0 is said to be our \u2018true speed\u2019, and when we sail with the wind so that our actual experience is no wind, we say that the \u2018true wind speed is 8 knots.<\/p>\n

What is true is thus in regard to the destination [what we are achieving, or not achieving] rather than the experiencing of the voyage.<\/p>\n

The currents that the indigenous aboriginal has to struggle through, in a sea of white settlers, to reach the fish in the fishing holes and the game in the game-rich forests and plains, does not register in a measure of his \u2018true performance\u2019. The truth is not about experience, it is about results. Galileo decided on this for the simplifying convenience it furnished in the formulating of general laws of motion. One can formulate universal laws if one assumes that space is a vacuum. The feather has a much harder time fighting its way through air currents on its way from the top of a tower from which it is dropped, on its way to the ground, than does a cannon ball.<\/p>\n

So why not correct such experience and calculate the \u2018true velocity\u2019 like the boss of the shipping company does as he watches the radioed in GPS positions of his ships. The tug towing logs that shows up as motionless [or even moving backwards], may be coming through the Skookumchuck, fighting a heavy tide, rocking and rolling and doing 6 knots relative to the water, although its \u2018true speed\u2019 is zero.<\/p>\n

For the boss, and for business, in general, what counts is your \u2018true motion\u2019 which is not \u2018the physically real motion of your actual experience\u2019. You may have been working your hardest just to \u2018hold position\u2019 in the ripping tide where your \u2018true motion\u2019 was null.<\/p>\n

You can\u2019t ignore the \u2018situational possibility that accommodates [receptively or resistively] the actualizing of your actualizable potentials. It is only the conventions of noun-and-verb Indo-European\/scientific language-and-grammar that simplifies and removes the \u2018epigenetic influence\u2019 from the coincidence of opposites of \u2018epigenesis and genesis\u2019 or \u2018fielding and hitting\u2019. This is the psychological effect of subject-verb-predicate structures that puts intellectual idealization into an unnatural precedence over the physical reality of our actual, natural experience.<\/p>\n

So, what are the currents like for a black man in a sea of whites relative to the white man in a sea of whites? Is it like the feather and the cannon ball where \u2018the truth is\u2019 that they should move at the same velocity, all other things being equal?<\/p>\n

For destination-oriented cultures, it is progress towards the destination that is measured and experience is not even looked at. But if experience were actually looked at, … it might show that whites move through a sea of whites more like the cannonball [the sea of whites is more receptive and accommodating to whites] while blacks and indigenous aboriginals move through a sea of whites more like the feather; i.e. with great difficulty.<\/p>\n

As Poincar\u00e9 notes, once science has formulated a law or theory, the theoretical measure is used to \u2018correct our experience\u2019 as in the \u2018true motion\u2019 being the one on the GPS [referenced to an absolute reference frame].<\/p>\n

Since Western science and Western religion both hold that humans are \u2018independent beings\u2019 who are fully and solely responsible for their own \u2018hitting results\u2019,<\/p>\n

\u201cMan is rational and therefore like God; he is created with free will and is master over his acts.\u201d<\/span><\/p><\/blockquote>\n

Since \u201cThis freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach.\u201d<\/span><\/p>\n

The superior performers are generally those who have been given and\/or have acquired a lot of land since this puts them in a position to use access to this land to extort labours from those without land and to use this to acquire still more land, and still more extorting power. This leads to another type of \u2018Judas kiss\u2019 where the wealthy give to the poor. The irony is in the fact that while the wealthy have been using their wealth to extort labours from the poor, their charitable compassion sourced gift signals their differentiation via their superior \u2013 inferior status, as if they were \u2018independent beings\u2019, each fully and solely responsible for the results of their own actions.
\nIt is once again the meeting of \u2018non-dualism\u2019 as in;<\/p>\n

\u201cI, you, she, we. In the garden of mystic lovers these are not true distinctions\u201d. \u2014Jelaluddin Rumi<\/span><\/p><\/blockquote>\n

… and \u2018dualism\u2019 as in<\/p>\n

\u201cMan is rational and therefore like God; he is created with free will and is master over his acts\u201d. \u2013Vatican Archives<\/span><\/p><\/blockquote>\n

 <\/p>\n

* * *<\/p>\n

Summary:<\/strong><\/p>\n

In a transforming relational continuum, forms such as the human form are a coincidence of opposites where epigenesis and genesis are in conjugate relation. Humans are not a noun but a verb, as in indigenous aboriginal languages and as described by linguists such as Alan Watts and Benjamin Whorf, and by Nietzsche. Humans are NOT \u2018beings\u2019, not according to the physical reality of our actual, natural experience.<\/p>\n

Western people are \u2018dualist in our day jobs\u2019 and \u2018non-dualist in our informal empathic engagings\u2019. Dualist Imperialism\/colonialism continues to prevail as the institutionalized structure of globally dominant Western civilization.<\/p>\n

The irony in the Judas kiss is that it comes from non-dualist context but sends a dualist signal.<\/p>\n

This is particularly so with the scape-goating of the so-called \u2018mentally ill\u2019 because these are the people who have let their body and soul buffer relational social stress rather than \u2018pushing back\u2019. The ambiguous \u2018Judas kiss\u2019 celebrates the one-ness of all life, at the same time as leaving a \u2018defective\/inferior\u2019 stamp for others in our dualist culture to see, where the kiss was planted.<\/p>\n

As in the spirit of restorative justice, there is no suggestion, in the essay, of who is innocent and who guilty, but there is the suggestion that hypocrisy and denial abound.<\/p>\n

The acknowledging of non-dualism as the physical reality of our natural experience will restore it to its natural precedence, erasing the hypocrisy of dualist institutionalized rule and subsuming scape-goating with the non-dualist ethic of restorative justice as applies to \u2018mental health\u2019 as well as to violent and aggressive ‘push back’ behaviour. In place of the binaries of \u2018guilty and innocent\u2019, \u2018offender and victim\u2019, will be a relaxing of the identity of the individual and the group, so that sustaining of harmony and balance can inductively orchestrate the needed relational transformation.<\/p>\n

 <\/p>\n

\u03a8<\/strong>:” Scape-goating society” intends that “It takes a whole community to raise a child-soldier, or a benefactor so that, as indigenous aboriginal ‘restorative justice’ implies, there is no way to solve explicitly for the authoring source of an eruption of violence or an eruption of good fortune.\u00a0 We can see and touch those through whom unfolding developments ‘channel’ but these people are not the jumpstart source.\u00a0 As in Pasteur’s deathbed concession to Antoine B\u00e9champ; ‘le microbe n’est rien, le terrain est tout’ [The alleged causal agent is not the jumpstart authoring source, the relational terrain ‘is everything’ as in the case of the relational flow of the atmosphere vis a vis the storm-cell].\u00a0 ‘Causal agency’ in a transforming relational continuum is ‘indefinitely deferred’ as in Derrida’s \u2018diff\u00e9rance\u2019 .<\/span><\/em><\/p>\n

The ‘scape-goat’ is the ‘sacrificial lamb’ used by the collective to [notionally] purify the collective; i.e. the identification of one ‘guilty offender’ renders all ‘others’ innocent victims.\u00a0\u00a0 At some level, we are aware of this, our forked tongue subterfuge; i.e. we say;<\/span><\/p>\n

 <\/p>\n

Agnus Dei, qui tollis peccata mundi,<\/i><\/span><\/p>\n

Lamb of God, who takes away the sins of the world,<\/span><\/p>\n

miserere nobis.<\/i><\/span><\/p>\n

have mercy upon us.<\/span><\/p>\n

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 <\/p>\n

* * *<\/strong><\/p>\n

.<\/p>\n

Footnote: Categories and \u2018Sacred Meaning\u2019<\/p>\n

On the one hand, the world is only given once, as a transforming relational continuum;<\/p>\n

\u201c[In nature]\u2026 \u201cthe individual parts reciprocally determine one another.\u201d \u2026 \u201cThe properties of one mass always include relations to other masses,\u201d \u2026 \u201cEvery single body of the Universe stands in some definite relations with every other body in the Universe.\u201d Therefore, no object can \u201cbe regarded as wholly isolated.\u201d And even in the simplest case, \u201cthe neglecting of the rest of the world is impossible.\u201d \u2013 Ernst Mach<\/span><\/p><\/blockquote>\n

In this case, not only are we \u2018all related\u2019, we are both God and children of God [Brahman = Atmen].<\/p>\n

One might imagine Christ as someone who understood self and the world thus, … an understanding not unlike that of a misplaced indigenous aboriginal non-dualist in a sea of Imperialism conditioned dualists. The only solution visible to the dualists to this disruptor would be \u2018cultural genocide\u2019, the extermination of the incompatible non-dualist worldview.<\/p>\n

On the other hand, the \u2018categories\u2019 used to divide the world up into independently-existing parts are based on an error in logic. As Poincar\u00e9 has pointed out, it is circular logic to first presume the existence of a category, and then gather multiple exemplars of the category in order to flesh it out in terms of \u2018common properties\u2019.<\/p>\n

In a relational space, the gathering of a new relational form, at the same time, transforms all other forms.<\/p>\n

\u201cNo man ever steps in the same river twice, for it\u2019s not the same river and he\u2019s not the same man.\u201d \u2013 Heraclitus<\/span><\/p><\/blockquote>\n

Understanding forms by way of categories is understanding based construction synthetic logical objects based on appearances and substituting logic for the unique relational features in the transforming relational continuum [Children of the \u2018All\u2019 aka \u2018Children of God\u2019]<\/p>\n

Once the \u2018categories\u2019 are divided out of the transforming relational continuum are depicted as separate entities, the notion of \u2018Children of the All\u2019 vanishes and the stage of reason is set up for racism and relative value-based rankings of the different categories.<\/p>\n

\u201cWe \u2026 should beware lest the intellectual machinery, employed in the representation of the world on the stage of thought, be regarded as the basis of the real world.\u201d \u2013 Ernst Mach<\/span><\/p><\/blockquote>\n

* * *<\/p>\n","protected":false},"excerpt":{"rendered":"

Western society is a scape-goating society\u03a8. Using the \u2018bewitchment of language\u2019, binary logic and intellectually idealized \u2018absolute space and time reference frames\u2019, it persuades the interdependent human forms of their absolute \u2018independent being\u2019 and self-authorship of development and behaviour, so that the \u2018individual\u2019 that makes a disturbance, is held fully and solely responsible for such […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-2596","post","type-post","status-publish","format-standard","hentry","category-apn","count-0","even alt","author-emile","last"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/posts\/2596"}],"collection":[{"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/comments?post=2596"}],"version-history":[{"count":12,"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/posts\/2596\/revisions"}],"predecessor-version":[{"id":2611,"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/posts\/2596\/revisions\/2611"}],"wp:attachment":[{"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/media?parent=2596"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/categories?post=2596"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/tags?post=2596"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}