Beyond the Res Cogitans

I love this post from Scott Preston with a great title. It draws together ancient philosophical/ spiritual/ religious ideas and more modern thinking to suggest the direction that human consciousness is moving in, letting go of Monkey Mind and coming into presence.

And there’s a great poem by Rumi.

The Chrysalis

Huike said to Bodhidharma, “My mind is anxious. Please pacify it.”
Bodhidharma replied, “Bring me your mind, and I will pacify it.”
Huike said, “Although I’ve sought it, I cannot find it.”
“There,” Bodhidharma replied, “I have pacified it for you.”

It is often very difficult for Westerners, especially, to understand the meaning of this parable. Generations of conditioning has inculcated the belief that the res cogitans is fundamental to who and what we are — that is “the thinking thing”. “I think, therefore I am”, pronounced Descartes, and divided being into incommensurate domains of the res cogitans and the res extensa — the subject which thinks and the objective realm that it thinks about, the realm of extension, of space and motion. Cogito ergo sum — I am because I think.

This formula (called “metaphysical dualism”) has generated all sorts of problems for the modern mind, which are not…

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It Felt Love

I was recently browsing through some poems by the 14C Persian poet Hafiz, and reminded just how evocative his poetry can be. How about this piece?

It Felt Love

How
Did the rose
Ever open its heart

And give to this world
All its
Beauty?

It felt the encouragement of light
Against its
Being,

Otherwise,
We all remain

Too
Frightened.

To know more about Shams-ud-din Muhammad Hafiz, see this excellent BBC article on Hafiz and his significance by Daniel Ladinsky.

Some Thoughts on Stillness

In this post Andrew reminds us of the value of stillness, the clear mind, the insight into our own inner being. This is how we avoid the constant distraction of the modern world and its insistent demands on our thoughts and attention.

A Life of Virtue: Philosophy as a Way of Life

All of men’s miseries derive from not being able to sit in a quiet room alone

Blaise Pascal

Many of us will do just about anything to avoid a state of boredom. Alone in an empty room staring into the ceiling and doing nothing but examining our thoughts seems dreadful. Faced with this situation we quickly turn to our mobile phones scrolling aimlessly, browse the internet or watch television.

Any distraction will suffice to avoid boredom.

We pride ourselves on outward achievement, on constantly having something to do. Consequently, being busy has become a status symbol in our culture. It demonstrates to others that you are important and have achieved some level of success.

However, not all cultures think of this matter with the same perspective. Eastern philosophies emphasize the importance of introspection and stillness. The practice of meditation asks us to sit alone with the contents of our mind…

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Galileo’s Error?

Galileo Galilei is thought of as the founder of modern science. “One of his most significant contributions was his radical declaration in 1623 that mathematics is to be the language of science.”

Before that time there was mathematics, but there was also the recognised ‘inner world’ of sensory qualities. The latter was excluded from the emerging science.

The triumphant march of science, with its handmaiden technology, since then, suggests that this was a useful simplification.

But what have we lost? Since Galileo’s time the measurable objective has significantly eclipsed the sensed subjective – not only in science, but across society and in our relationship with nature.

We clearly cannot blame today’s ecological and economic crises on Galileo, but I’d suggest that the trend he set in motion led to the problems we now grapple with. We need a new balance between subjective and objective, which other theorists have suggested is a balance between left and right brain hemispheres.

Incidentally Galileo’s simplification also created the so-called ‘hard problem of consciousness’, by excluding subjective consciousness from science.

Led by quantum theory, science has, over the past century, increasingly come to the realisation that this does not work. Objectification of everything leads to meaninglessness. Basically, mathematical models tell us little about the intrinsic nature of things.

How often, in politics do we see ‘managerialism’, where everything is measured and managed by number, being rejected by the people, in favour of more passionate and idealistic inner-directed politicians. Could this be a part of the natural rebalancing that is going on in the human psyche? It won’t be all ‘good’ – see eg Trump and Brexit…

This reflection was inspired by Philip Goff’s book Galileo’s Error, a well-written, readable and fascinating reflection on the history and philosophy of science and the foundations for ‘a new science of consciousness’. The case for different ontologies of materialism, dualism and panpsychism comes down firmly in favour of the latter. Well worth a read!

Featured image is 1636 portrait of Galileo by Justus Sustermans, via Wikipedia.

Hope reprise

I make no apology for reblogging this quote from the Vaclav Havel, the much loved last president of Czechoslovakia and first president of the Czech Republic. I believe it speaks particularly to the difficult times we face, worldwide. It is through hope that we will chart a way through.

“Hope is a state of mind, not of the world.
Either we have hope within us or we don’t; it is a dimension of the soul, and it’s not essentially dependent on some particular observation of the world or estimate of the situation.
Hope is not a prognostication.
It is an orientation of the spirit, an orientation of the heart; it transcends the world that is immediately experienced, and is anchored somewhere beyond its horizons.
Hope, in this deep and powerful sense, is not the same as joy that things are going well, or willingness to invest in enterprises that are obviously headed for success, but rather, an ability to work for something because it is good, not just because it stands a chance to succeed.
The more propitious the situation in which we demonstrate hope, the deeper the hope is.
Hope definitely is not the same thing as optimism.
It is not the conviction that something will turn out well, but the certainty that something makes sense, regardless of how it turns out.”

Amen.

 

New Renaissance vision – 25 years on

I recently came across this short unpublished article I wrote towards the end of 1996, reflecting on The Knutsford Lectures 1993-1996 on Visions of a New Renaissance, previously described in this post. It was an ambitious attempt to capture the spirit and outline of the needed New Renaissance, inspired by what the 19 individual speakers had said. The limitations of my perspective and the lack of suitable outlets meant the article was never published.

Discovering this piece led me to consider, what has changed in nearly 25 years. Was the outlined vision valid? Are we any nearer to it? Here’s my brief assessment, against the categories in the Emerging Vision section of the above paper i.e.:

  • Sustainable ecology.
  • Ethical behaviour and social responsibility
  • Local economy and community
  • Appropriate scale and human scale
  • Open science
  • Soul and spirit
  • Love, compassion, nonviolence
  • Holistic views
  • Living philosophy
  • Imagination, inspiration, arts

I have to say that, despite some encouraging features, it seems as if we are further away from a New Renaissance than we were 25 years ago. Consider just three points:

  1. Dominating everything else, the failure to effectively act on environmental sustainability and climate change for 25 years has led us into an increasingly perilous situation. We, particularly governments and moneymakers, have failed the test of ‘acting as if future generations matter’. On the other hand, far more individual people are acting as if they do; the pendulum is moving.
  2. Behind this is the dead weight of materialism, mechanism and reductionism, continuing to dominate science, governance and economics, stifling the emergence of soul, spirit, love, compassion, true values.
  3. The conflict between large scale and human scale is still heavily over-balanced in favour of the mega-projects, big government, industrial-scale farming and against human communities, particularly indigenous, and local solutions. Human inequalities increase as a result of an economic/governmental system that systematically increases them.

It does not have to be thus. We are creating the new world day by day, in our thoughts and resulting actions. The New Renaissance is a spur to our forward thinking. Take at look at SciMed‘s current New Renaissance initiative!

And I have to be encouraged by the direction taken by international organisations, and particularly the forthcoming Davos Agenda, plus this year’s schedule of global conferences. Covid-19 appears to have catalysed the understanding that the current ‘system’ no longer works, and a new direction is necessary for the whole of humanity, based on working with nature, inclusion and social justice, and trust between nations. A reason for hope!

Reality is Now the Enemy!

Here is a passionate, thought-provoking post by Eric Wayne on the dangers of current trends away from respect for truth towards shared narratives divorced from critical evaluation and thinking for oneself – and whether banning ideas from media is actually a sinister trend in the wrong direction.

I particularly like his quotes from an old friend, Roman Emperor Marcus Aureliius. Eric also posts really innovative art.

Art & Crit by Eric Wayne

I’m old school on reality. Well, technically, I’m kinda’ old period. And white. And male. You could say I am a remnant of a bygone era. I still believe that reality should be sought, and accepted, and that to do so is healthy and necessary.


We should defer to the greater argument.

There are a few obsolete ideas that I still cherish, and they could get me erased if I’m not careful about acting on them. One is that we should defer to the better argument and evidence. I might have picked that up from an Intro to Philosophy class in community college. [Not that I didn’t go on to get a Master’s in Art, but I think I learned the most in a couple years of free community college, back in the day, which is part of the reason I think we should bring it back.] This idea has…

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What is Philosophy for?

Mary Midgley was 99 when this book was published. This was also the year she died. What was so important as to keep this English philosopher active to such a great age? She had seen generations of academics come and go, and observed the follies of many thinkers in varying disciplines, who even denigrated the purpose of philosophy itself. She’d probably fought many battles. And now she had the clarity to write in a small volume what was the essence of the need for philosophy, in the process pointing out its wide range of applicability and the limitations of its critics. This is a wonderful, clear and refreshing book, remarkable for one of such advanced years.

So what is philosophy for? Midgley has a simple answer, in the spirit of a whole line of philosophers since the time of Socrates: “it is surely the effort to examine our life as a whole, to make sense of it, to locate its big confusions and resolve its big conflicts.” She goes on to ask why people need to study philosophy at all: “because it explains the relations between different ways of thinking”, suggesting that new developments in thought largely come from seeing across the disciplines, rather than from following tracks within them.

Midgley lived through the times when Margaret Thatcher was prime minister and academia in the UK was required to become more ‘relevant’. Many traditional philosophy departments were forced to close and what were left focused on the business of ‘research’. Her attitude to such research is well expressed: “…I don’t do any, because I’m certainly not organizing any static mining operation of this kind. I suppose that instead I try to follow the argument (as Plato said) wherever it runs, and I may finally catch it in a territory quite far from the one where it started.”

Why did she write the book?

What makes me write books is usually exasperation, and this time it was a rather general exasperation against the whole reductive, scientistic, mechanistic, fantasy-ridden creed which still constantly distorts the world-view of our age.

This gives a good clue as to the content. I will pick out a few areas where Midgley’s views are far from the mainstream, but largely accord with the ideas you have read in this blog and elsewhere on the needs for a New Renaissance.

Read More »

Ethics reduced to economics?

Over the years I’ve listened to many of BBC Radio 4’s short talks entitled Thought for the Day. I always found one of the most profound speakers to be Jonathan Sacks, then Chief Rabbi, who died recently. I am indebted to David Lorimer’s New Renaissance Newsletter, published by SciMed, for bringing to my attention the significant speech given by Sacks in his 2016 Acceptance Address for the Templeton Prize. The following extracts key points related to our current Western predicament. It could almost be his manifesto for a New Renaissance. Or you could just read the original at the above link.

“We have forgotten one of the most important lessons to have emerged from the wars of religion in 16/17C and the new birth of freedom that followed. A free society is a moral achievement. Without self-restraint, without the capacity to defer the gratification of instinct, and without the habits of heart and deed that we call virtues, we will eventually lose our freedom.

At some point the West abandoned this belief. When I went to Cambridge in the late 60s, the philosophy course was then called Moral Sciences, meaning that just like the natural sciences, morality was objective, real, part of the external world. I soon discovered, though, that almost no one believed this anymore. Morality was no more than the expression of emotion, or subjective feeling, or private intuition, or autonomous choice. It was, within limits, whatever I chose it to be. In fact there was nothing left to study but the meaning of words. To me this seemed less like civilization than the breakdown of a civilization.

It took me years to work out what had happened. Morality had been split in two and outsourced to other institutions. There were moral choices and there were the consequences of our moral choices. Morality itself was outsourced to the market. The market gives us choices, and morality itself is just a set of choices in which right or wrong have no meaning beyond the satisfaction or frustration of desire. The result is that we find it increasingly hard to understand why there might be things we want to do, can afford to do, and have a legal right to do, that nonetheless we should not do because they are unjust or dishonourable or disloyal or demeaning: in a word, unethical. Ethics was reduced to economics.

The consequences of our choices were outsourced to the state. Bad choices lead to bad outcomes: failed relationships, neglected children, depressive illness, wasted lives. But the government would deal with it. Forget about marriage as a sacred bond between husband and wife. Forget about the need of children for a loving and secure human environment. Forget about the need for communities to give us support in times of need. Welfare was outsourced to the state. As for conscience, that once played so large a part in the moral life, that could be outsourced to regulatory bodies. So having reduced moral choice to economics, we transferred the consequences of our choices to politics.

It seemed to work, at least for a generation or two. But by now problems have arisen that can’t be solved by the market or the state alone. To mention just a few: The structural unemployment that follows outsourcing. The further unemployment that will come when artificial intelligence increasingly replaces human judgment and skill. Artificially low interest rates that encourage borrowing and debt and discourage saving and investment. Wildly inflated CEO pay. The lowering of living standards, first of the working class, then of the middle class. The insecurity of employment. The inability of young families to afford a home. The collapse of marriage, leading to intractable problems of child poverty and depression. The collapse of birthrates throughout Europe, leading to unprecedented levels of immigration, and the systemic failure to integrate some of these groups. The loss of family, community and identity, that once gave us the strength to survive unstable times…

Why have they proved insoluble? First, because they are global, and governments are only national. Second, because they are long term while the market and liberal democratic politics are short term. Third, because they depend on changing habits of behaviour, which neither the market nor the liberal democratic state are mandated to do. Above all, though, because they can’t be solved by the market and the state alone. You can’t outsource conscience. You can’t delegate moral responsibility away.

When you do, you raise expectations that cannot be met. And when, inevitably, they are not met, society becomes freighted with disappointment, anger, fear, resentment and blame. People start to take refuge in magical thinking, which today takes one of four forms: the far right, the far left, religious extremism and aggressive secularism. The far right seeks a return to a golden past that never was. The far left seeks a utopian future that will never be. Religious extremists believe you can bring salvation by terror. Aggressive secularists believe that if you get rid of religion there will be peace.

Two historical phenomena have long fascinated me. One is the strange fact that, having lagged behind China for a thousand years, the West overtook it in 17C, creating science, industry, technology, the free market and the free society. The second is the no less strange fact that Jews and Judaism survived for two thousand years after the destruction of the Second Temple, having lost everything on which their existence was predicated in the Bible: their land, their home, their freedom, their Temple, their kings, their prophets and priests.

The explanation in both cases, is the same. It is the precise opposite of outsourcing: namely the internalization of what had once been external. Wherever in the world Jews prayed, there was the Temple. Every prayer was a sacrifice, every Jew a priest, and every community a fragment of Jerusalem. Something similar happened in those strands of Islam that interpreted jihad not as a physical war on the battlefield but as a spiritual struggle within the soul.

A parallel phenomenon occurred in Christianity after the Reformation, especially in the Calvinism that in 16/17C transformed Holland, Scotland, England of the Revolution and America of the Pilgrim Fathers. It was this to which Max Weber famously attributed the spirit of capitalism. The external authority of the Church was replaced by the internal voice of conscience. This made possible the widely distributed networks of trust on which the smooth functioning of the market depends. We are so used to contrasting the material and the spiritual that we sometimes forget that the word credit comes from the Latin credo, I believe, and confidence, that requisite of investment and economic growth, comes from fidentia meaning faith or trust.

What emerged in Judaism and post-Reformation Christianity was the rarest of character-types: the inner-directed personality. Most societies, for most of history, have been either tradition-directed or other-directed. People do what they do, either because that is how they have always been done, or because that’s what other people do.

Inner-directed types are different. They become pioneers, innovators, survivors. They have an internalized navigation system, so aren’t fazed by uncharted territory. They have a strong sense of duty to others. They try to have secure marriages. They hand on their values to their children. They belong to strong communities. They take daring but carefully calculated risks. When they fail, they have rapid recovery times.

They have discipline. They enjoy tough challenges and hard work. They play it long. They are more interested in sustainability than quick profits. They know they have to be responsible to customers, employees and shareholders, as well as to the wider public, because only thus will they survive in the long run. They don’t do foolish things like creative accounting, subprime mortgages, and falsified emissions data, because they know you can’t fake it forever. They don’t consume the present at the cost of the future, because they have a sense of responsibility for the future. They have the capacity to defer the gratification of instinct. They do all this because they have an inner moral voice. Some call it conscience. Some call it the voice of God.

Cultures like that stay young. They defeat the entropy, the loss of energy, that has spelled the decline and fall of every other empire and superpower in history. But the West has let it go. It’s externalized what it once internalized. It has outsourced responsibility. It’s reduced ethics to economics and politics. Which means we are dependent on the market and the state, forces we can do little to control. One day our descendants will look back and ask, How did the West lose what once made it great?

Every observer of the grand sweep of history has said essentially the same thing: civilizations begin to die when they lose the moral passion that brought them into being. It happened to Greece and Rome, and it can happen to the West. Sure signs are: falling birthrate, moral decay, growing inequalities, loss of trust in social institutions, self-indulgence of the rich, hopelessness of the poor, unintegrated minorities, failure to make sacrifices for the sake of the future, loss of faith in old beliefs and no new vision to take their place. These danger signals are flashing now.

There is an alternative: to become inner-directed again. This means recovering the moral dimension that links our welfare to the welfare of others, making us collectively responsible for the common good. It means recovering the spiritual dimension that helps us tell the difference between the value of things and their price. We are more than consumers and voters; our dignity transcends what we earn and own. It means remembering that what’s important is not just satisfying our desires but also knowing which desires to satisfy. It means restraining ourselves in the present so that our children may have a viable future. It means reclaiming collective memory and identity so that society becomes less of a hotel and more of a home. It means learning that there are some things we cannot or should not outsource, some responsibilities we cannot or should not delegate away. 

We owe it to our children and grandchildren not to throw away what once made the West great, not for the sake of some idealized past, but for the sake of a demanding and deeply challenging future. If we do simply let it go, if we continue to forget that a free society is a moral achievement that depends on habits of responsibility and restraint, then what will come next – be it Russia, China, ISIS or Iran – will be neither liberal nor democratic, and it will certainly not be free. We need to restate the moral and spiritual dimensions in the language of the twenty-first century, using the media of the twenty-first century, and in ways that are uniting rather than divisive.”

Featured image of Sacks by cooperniall via Wikimedia Commons

Could the goodies lose?

I’m sure that one of the formative influences of my life was watching Westerns on the new medium of TV. You know the story. It was always about the goodies and the baddies. The baddies got together in gangs, and got more of their share by force, imposing their will on the goodies, who were well meaning but ineffectual. Then along came the hero(es), who sorted out the baddies and gave them their just desserts. The goodies won.

Can the goodies win in real life? If we look at history who were the goodies? The indigenous peoples who lived a sustainable life over thousands of years in sympathy with nature? They lost bigtime, their lands and precious artifacts, even their lives, stolen by Europeans over hundreds of years, who look suspiciously like baddies.

The winners of wars against the likes of Napoleon and Hitler? So many baddish acts to rid the world of the worst sort of baddie. Hardly goodies.

The creators of political systems out of the ashes of wars – the American constitution, the UN, the welfare states, the German constitution, the Marshall Plan. Yes, these look very much like goodies.

The thing is, this is not a symmetrical polarity, as might appear. Goodies are, well, good. They do the right thing in all their dealings. They are driven by conscience and abhor bad acts. They are even inclined to give baddies the benefit of the doubt. They recognise the bad in themselves.

On the other hand, baddies are bad, and have no conscience. Baddies always do what will benefit themselves and those who profess loyalty. And they will do whatever it takes. They have no self insight, nor any desire for it.

So, in a straight contest, the baddies will probably win. Putative heroes are driven out of town, or worse.

But the thing is, goodies are more numerous, and more co-operative. Given the right political system, such as democracy, the goodies can and do win. Welfare states thrive.

However, in the wrong political system, the one-party state, the corruptible democratic institutions, the ruling junta, the baddies can rule the roost for a long time. So many countries seem to be in this state at this moment. Name your own examples.

This is why democratic institutions and the rule of law (and I would add limited terms of office) are so important, and why they should never be allowed to be undermined, which is precisely what populist leaders and beneficiaries of the status quo try to do.

My conclusion – the goodies can win, but eternal vigilance is needed from the heroes within the people, to sustain the institutions that are their defence against emerging baddies.

Featured image is shootout from The Good, The Bad and The Ugly.

Irredeemable?

Kerry McAvoy has written an interesting post on evil What Evil People Have Taught Me, which came to my attention because she referred to my earlier post on People of the Lie. She poses an interesting question, can evil people be ‘saved’ or redeemed, and suggests that this may not be possible.

To recap, my post picked out three major characteristics which give warning signs of evil:

refusal to face the evil within, denial of one’s own guilt, often means projecting onto others and scapegoating.

an extreme narcissism, termed malignant narcissism by Erich Fromm.

a strong will to control others, leading to manipulative behaviours, demanding loyalty,…

We tend to think that all people with evil characteristics can be redeemed, a speciality of Christianity. But what if the characteristics are so strongly built in that they are effectively caught in a world of their own, surrounded by the courtiers willing to go along with them? Adolph Hitler, Mussolini, Stalin, Napoleon come to mind.

As Kerry suggests, we can face them with the truth:

Our defense against such people is to stand firm in our convictions. To refuse to bow and tremble in fear. Truth is our best weapon.

Reality is the other corrective. Such as when a UK cabinet minister was sent to prison for his misdeeds and emerged from the experience a changed man, redeemed. Redemption has to be a possibility, but is difficult to envisage in cases such as Hitler and Napoleon. It would seem that there are degrees of evil.

Any thoughts on redemption?

Reincarnation

I’ve always been drawn to the idea of reincarnation, despite its been scoffed at by much mainstream thought. At first this came from the attraction to Eastern religions, particularly Buddhist and Hindhu. But science has been catching up, and in this article (limited access via Medium) Deepak Chopra gives a nice summary of where things are, sprinkled with his own imagination.

He quotes Jim Tucker’s summary of research that shows that a significant percentage of children, up to the age of six, who have credibly reported experience of previous lives, and where that has been checked out. “There has been no serious questioning of the validity of this research.”

To cut a short story even shorter, Chopra summarises a plausible extension of current science:

What Nature presents, from the level of subatomic particles to the level of DNA, is an endless recycling. Just as physics tells us matter and energy cannot be destroyed, only transformed, the same is thought to apply to information and, going a step further, to consciousness. Everything in Nature is about endless transformation, and in the cosmic recycling bin, ingredients are not simply jumbled and rejumbled like balls in a Bingo cage.

Instead, as viewed in human perception, Nature exhibits evolution through three linked processes: memory, creativity, and imagination. Memory keeps the past intact, allowing older forms to contribute to new ones. Creativity allows for novelty so that recycling isn’t mere repetition of the same forms over and over. Imagination allows for invisible possibilities to take shape, either in the mind or the physical world.

If everything in Nature is recycling under the influence of memory, creativity, and imagination, it seems very likely that human consciousness participates in the same recycling. Or to put it another way, if human consciousness doesn’t recycle/reincarnate, we’d be outside a process that includes everything else in the universe but us. Is that really probable?

So maybe reincarnation is just cosmic recycling of consciousness. Nice thought.

Featured image is summary from Jim Tucker’s article linked above.
Thanks to SciMed‘s New Renaissance Newsletter for bringing this to my attention.

Pettiness

Another great poem by Steve Taylor, from his latest newsletter. We’ve all been through this, it’s part of growing up. Many soaps and political cultures, including the current US presidency, are full of it.

The World of Pettiness

Keep outside the world of pettiness, if you can.

If you step into the world of pettiness
you may never get out again.

The world of pettiness is like a soap opera
where people act out endless episodes
of falling out and reconciling
of resenting and retaliating
of comparing and competing
with their minds full of judgement and prejudice.

In the world of pettiness
life is a tournament, and every day is a game
where people show off their skills
and compete for each other’s respect.
They’re always ready to take offence and to take revenge
if they feel slighted or devalued.

The world of pettiness may even seem exciting
full of drama and stimulation
like the center of a city at rush hour.

But if you step inside the world of pettiness
you’ll lose yourself in the noise and stress.
You’ll lose touch with your essence
and lose sight of your purpose.

So live quietly and simply, away from the crazy city.
Be still and self-sufficient
so that your ego doesn’t hanker for attention
or feel wounded by disrespect

Keep your mind above the madness around you.
Let other people think you’re aloof.
Let them hate you if they will.
But only give them love in return.

The featured quote is by Frederick Nietsche, via Goodreads.

Inside out

Looking at myself I see an ‘inner’ and an ‘outer’, dualism. Similarly I see this in my dog, perceiving the ‘inner’ reflected in the dog’s ‘outer’. I have no reason to believe this does not apply to every living being, and even to beings that we would not regard as ‘living’ according to certain criteria.

I can call this ‘inner’ mind or soul or spirit or elan vital or etc. The ‘outer’ is what I perceive through the senses – which is the subject matter of empirical science. So there it is for each of us to see – two aspects to reality, subjective and objective.

I understand that this ‘ontology’ (idea of the nature of reality) was common among advanced thinkers in medieval times, such as Roger Bacon in 12/13C. It was also common in the East, such as the Indian Vedanta.

Then came the Renaissance, Reformation and establishment of Science. In the early days of science, pioneers such as Newton and Kepler shared the same dualistic ontology. Somewhere along the way, in the development of science, some of its exponents began to identify that which was the ‘outer’ domain as the true reality, measured by mathematical models, dismissing the ‘inner’ as something science would eventually explain in terms of the ‘outer’, without any justification. This was the ontology of materialism. Of course, the great thinkers such as Einstein, Pauli, Schrodinger… knew better.

The materialistic ontology succeeded beyond the wildest dreams of its proponents because mathematics gave the tools to control the ‘outer’ of nature – and there was no recognition of the ‘inner’ of nature. It also, incidentally gave the tools to manage people, in ways that did not need to take account of ‘inner’ factors such as justice, sanctity of life, beauty, goodness and truth even. The result is before our eyes, the ‘inner’ screaming for recognition as never before.

Yet it’s all ideas that are clearly not valid, if you just look at your self and your dog (or other living being).

Time to go back inward, individually and collectively to refind that beauty, goodness and truth.

With thanks to Maylinno’s post on the mind body connection
and Harald Walach’s paper on Inner Experience – Direct Access to Reality

Presence

Another great poem by Steve Taylor in his newsletter, deserves sharing:

Your Being Belongs to the Present

Your ego-mind belongs to the past.
Like a museum, everything in it comes from the past –
beliefs that were handed down from your parents
ideas you absorbed from your culture
thought patterns that formed when you were young
old traces of trauma that still cause you pain
and random memories that keep replaying.

And your thoughts keep dragging you back to the past
like old friends who are jealous of your new life
and keep making you revisit
the haunts you’ve left behind
and the habits you’ve long outgrown.

But your being belongs to the present.
It has never known anything but the present.
It only knows the past and future as ideas
that pass through its nowness, like clouds through the sky.

So untangle yourself from thoughts and concepts.
Give your full attention to your experience
until the structures of your mind grow soft
and you feel the calm wholeness of being
seeping through your inner space
and bringing you back to presence.

Slip outside your ego-mind
and leave the past behind.
Then your life will be an adventure –
an exhilarating voyage of discovery
through the endless spacious freshness of presence.

Our Story

We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time

TS Eliot, Little Gidding

In the beginning, after the big bang and the formation of the earth and living beings, human beings emerged embedded in the dream of nature. There was no differentiation.

Gradually there emerged language and groupings of people.

There were some societies where the connection with nature remained strong, where language worked in consort with the one, where men and women each brought their own strengths to that cooperation with others and with the one. They developed wonderful creativity in their cave paintings, and a wonderful science that enabled them to comprehend and relate to the cosmos through great stone constructions. They told stories that passed through the generations, passing on archetypal knowledge, lessons of experience to each new generation.

With the coming of written language, some feared that the knowledge of connection would be lost. They wrote it down, hidden away for when ignorant barbarians came, which surely they did.Read More »

Polarity – Balance and Synthesis

I was inspired to build on an earlier post on polarity by these thoughts from a free pdf in the Psychosynthesis Centre: Balancing and Synthesis of the Opposites by psychologist Roberto Assagiol. Quotes are from that document.

Polarity is a universal fact; it is inherent in cosmic manifestation… From the very moment that cosmic manifestation begins to unfold, duality is born. The first fundamental duality is precisely that between manifestation and the Unmanifest. In the process of manifestation the fundamental polarity is that of Spirit and Matter.

We could see existence as the dance between spirit and matter.

… all polarity is a relationship between two elements… as such, it is never absolute, but relative even to a particular pair of opposites: the same element can be positive in its relation to a certain “pole” and negative in its relation to another. An instance of the relativity of the “polar relationships” exists in the fundamental polarity between Spirit and Matter.

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Covid-19 – why now?

Why did covid-19 emerge now, at this particular point in history?

Rational mind might start to argue about the possibilities – the wet markets in Wuhan, an escaped virus experiment from the nearby Chinese research facility, an act of sabotage in the US/China economic war…?

I suggest the real reason lies in the world of meaning, not in the world of facts. In bringing the whole world to varying degrees of lockdown the virus has choked off economic activity and forced a slowdown in the consumption of fossil fuels, those same fossil fuels that are bringing about climate breakdown, which we know represents an existential threat to current human ways of life across the globe.

This is synchronicity, not coincidence, it has meaning. The warnings are getting louder and louder, the floods, wildfires, refugees, collapsing countries. And now covid-19.

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Has neo-liberalism reached use-by date? Ayn Rand and the failure of philosophy

It has long been evident that the extreme neo-liberalism that followed Ayn Rand’s views has had a malign influence on the world economy leading to massive inequality. And the system is now like an unstable house of cards. Matthew Wright explains in this super post.

Matthew Wright

A good deal of what I’ve been seeing of late on social media – but also in mainstream journalism – revolves around the notion that the Covid-19 pandemic will be the trigger for a shift away from the neo-liberalism that has characterised leading western economic policies since the early 1980s.

That might be right. Back then this ideology was trumpeted as a ‘more sophisticated’ approach than the liberal democratic western policy mixes of the mid-twentieth century. When the eastern bloc fell over in the early 1990s its triumph seemed complete. History, Francis Fukuyama declared, had ended as a result. From then on, The Future would consist of a changeless neo-liberal nirvana.

Well, quite. It was an absurd statement, curiously built on the same faulty assumption that Karl Marx had applied to his thinking in the 1840s: that societies, by nature, move towards an ideal end-point – a meaning summed up…

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In Tune with the Infinite

“There is a golden thread that runs through every religion in the world. There is a golden thread that runs through the lives of the prophets, seers, sages and saviours in the world’s history, through the lives of all men and women of truly great and lasting power.”

Ralph Waldo Trine

in tune withI sometimes like to reread and reflect on books that have resided on my bookshelves for many years. Ralph Waldo Trine‘s book In Tune with the Infinite was inspirational when I read it in 1987. Here was a philosophical and spiritual exposition in readable form that I could relate to and that seemed to make sense. The pages of my copy are now yellowed at the edges, but the text still makes absolute sense. Since its publication in 1899 sales of this book number in the millions, so clearly many agree with this assessment. Notably it was said to have been very influential on one Henry Ford, who created the Ford motor company.

Academically, Trine is now classified as part of the New Thought Movement, which Wikipedia characterises as holding that

  • Infinite Intelligence, or God, is everywhere
  • divinity dwells within each person, people are spiritual beings
  • the highest spiritual principle is loving one another unconditionally
  • thoughts are carried forward into manifestation and become our experience in daily living.
  • sickness originates in the mind, and “right thinking” has a healing effect.

The magic of Trine’s short (208 pages) book is to bring this down to simple language that is easily comprehended, a true popularization of psychology, philosophy and spirituality. Along the way he explains important concepts such as

  • the importance of optimism,
  • the effect of mental attitude and faith in focusing thought into fruition,
  • the effect of fear as the enemy of life forces,
  • the effect of thought on healing,
  • the importance of love,
  • the finding of one’s own inner spiritual centre,
  • ignorance and selfishness being at the root of all error,
  • the corrosive effect of negative thoughts,
  • living by example,
  • the importance of the inner guide – conscience, intuition, wisdom,
  • it is the truth that makes us free,
  • the refreshing power of sleep,
  • living according to inner soul direction – not to suit others,
  • as we sow, so shall we reap,
  • being a friend to the highest within us.

The basic philosophy and psychological/spiritual guidance in this book are, I think, just as valid today as the day they were written.

Trine’s book continues to give and give to each new generation of readers.

In the 80s I also read Prentice Mulford’s book Thought Forces, which was on similar lines, shorter but less readable.