Between the idea And the Reality Between the motion And the act Falls the Shadow
From “The Hollow Men,” by TS Eliot
I notice that I share a fundamental starting assumption with post-modernism – the realization that everything is a story, and the impossibility of obtaining “positive certainty” about the full nature of anything.
Even the factual things people do manage to measure with precision are already fictional distinctions premised on limited assumptions. We imagine different ways of separating and measuring what is otherwise an infinite but unrealized potential, the so-called Void.
And I understand (but don’t share) their tendency to make no distinction between thought and thing, because the “thing” is also a thought. Everything we know is put together by narrative – it’s all a fiction. Peering through the post-modern lens, everything, in other words, is just language. From this angle there is no reality beyond language, or no meaning beyond what language ascribes.
There is insight here, but there is also a very subtle blunder. It’s the same one I made as a teenager when I fell into a depersonalization/derealization crisis, which is a terrifying physical and psychological conviction that nothing is real.
Here’s what this post-modern insight misses: If all conclusive meaning (Truth or Reality) is fictional, then this information itself – this negative discovery – is an example of an insight that is non-fictional, non-linguistic. “Truth” doesn’t disappear, but changes at this juncture from positive certainty to negative discovery. Truth changes shape but doesn’t disappear.
“Teach us to care and not to care/Teach us to sit still”
“Ash Wednesday”, Eliot
There is no problem with the world. Only thought makes problems. Every single human problem is only the result of how we imagined things in a crazy way.
Life does have challenges, but every stubbornly knotted predicament, such as mass hunger, war, greed, selfishness itself (internecine competition), are responses to a problematic way of imagining things.
Dropping bombs is not a quality of the earth itself or of life itself, but only a quality of human imagination. War doesn’t exist until we imagine borders, identities, competitive economic systems, hierarchy and status. Mass starvation doesn’t exist until we imagine competition, ownership, and hierarchies that undermine sensible ways of distributing food, as well as monocultural, soil-depleting, destructive ways of growing food.
Even selfishness itself is only a radicalized response to the world, not a quality of the world or of humans by nature. As soon as we begin to imagine the world, and create stories to make sense of it, we have left behind a static vision of human nature and have entered the realm of an infinite plasticity. We can’t hide behind the excuse of nature. Nature is not causing our problems. The imagination is doing that.
Our needs are not problems either. I’ve heard people say that testosterone is a terrible chemical. But testosterone is not a problem. It’s the way this natural energy, this necessary desire, gets perverted into bizarre shapes by our vision of the world, our ways of thinking.
The need for shelter, love, food and sex doesn’t necessitate the problems of identity (pride, greed, lust, envy, gluttony, wrath, and sloth). The infamous seven deadly sins derive directly from a staked identity (from taking our self concepts too seriously). These seven varieties of selfishness are only secondary qualities of the way we’ve fetishized those simple necessities through an overpowerful or too literal sense of identity. A fetish arises only because something has gone haywire in the way we imagine ourselves and our relation to the world.
But the earth itself, life itself, has no problems, only challenges. These challenges are presented to us open-endedly. How we respond to the conditions of life is up to us.
This is why it’s a waste of time and energy to try solving human political, social and technical problems one at a time. Problems are only getting more complicated because we’re empowering illusions by trying to solve them. It’s the imagination that has to be resolved (clarified). We have to unearth our own compulsion of making a fetish out of simple necessities, step out of the momentum driving us to imagine ourselves in such isolated and alienating forms, as if we were each individually the center of the universe.
By spending so much energy working to solve specific problems we spread the virus of fetishistic thinking, which merely grows the canopy of problems and never digs towards that root, which is in our confused relationship to the imagination.
Turning attention to thought is far more practical and leads to far quicker changes than attending to every problematic symptom of thought. The practical approach to life is sleepwalking into a maze of ever-growing problems.
Looking more honestly at our confused relationship to the imagination is the only chance.
But chance for what? For personal salvation? Hardly.
I’m picturing a mostly unconscious human being – a mind occupied all day by video games, food, sex, drink, and sleep. Or I could picture a corporate executive who has utterly surrendered to the sociopathic profit motive, perhaps somebody at Shell who has helped to bury the science on climate change. Or even myself more often than I care to admit – my thoughts like mice constantly scurrying to the higher end of a perpetually sinking ship.
But it’s all the same state of mind in one fundamental way at least – a mind perpetually busy trying to outrun itself, trying not to notice the unfathomed compulsion that keeps it busy. In this state of mind (if there aren’t sufficient distractions available) the tendency is to feel subjected to thought, tossed and turned by thought. To avoid the sensation of drowning in this tumult, an inner director, a thinker in charge, a focus of Self, is created, which seems to be a retroactive gloss that thought itself compulsively places over its own shenanigans to retain an illusion of order and control. But in this state of mind there is only a running script (though ad libbed) in which this fantasy of a director (a Me playing the starring role) ends up organizing what is still only a compulsive escape from its own unfathomed turmoil.
I need to emphasize this distinction between people and the habits of thought that hold them captive, otherwise I fall into the common misconception that people who think and do ugly, evil things are inherently (in their blood and bones) ugly and evil, and not merely ill with thought. If I blame the person — even my own starring Self — too much (and I often do) I become susceptible to the illness itself, willing to injure that person just to stop the ridiculous ideas driving them (or me). Then the distinction between these dimensions of life (between the actual human being and the thoughts driving them, between territory and map) is lost, and then I’m driven by the unfathomed compulsions of thought, and capable of ugly, evil things.
Let this entry be chaotic and disorderly. I’m tired of writing in a suit and tie. Tired of this formal voice.
Now it’s time to drift into deeper topics so that I might get as close as I can to a real movement, not the idea of a movement. Everyone’s probably heard Korzybski’s “the map is not the territory”. If this is understood as a concept then it’s not really understood at all. As a concept it’s merely another “map.” To really understand what he means the statement has to initiate a full stop, which is an action, not an idea or concept, not another map. I’m trying to write essays that run into the limitations of thought, which would initiate the action of negation, rather than the positing of ideas or concepts.
I’m not sure I’m doing very well yet. But for some reason I can’t stop trying.
So when a new meaning (which is a new way of being) eludes me, remaining tantalizingly close but still too vague to realize, I feel compelled to write. But writing involves not writing for the most part. I wait to catch myself in the act of some relevant stupidity. Then the writing draws attention to this movement of stupidity, and mainly by negation (the elimination of assumptions that divert my attention) I get closer to what is happening.
I’ll place the various negations I encounter in bold.
I wish the writing didn’t end up so f’ing complex, but in reaching for the thing that is just beyond my grasp there are no precedents. I’m always pushing into the dense underbrush of my own unconscious habits, where the new movement distinguishes itself (if I’m patient).
I don’t write knowing anything, but the writing itself allows me to discover things, so that I end up sounding as if I know something after all, which is a lie. But I can’t seem to avoid that lie just yet, so I’ll expose it up front.
(You might say I’m distinguishing “discoveries” from “knowledge” and I am. The first is a negative discovery that pries me loose from blind assumptions, leaving the questions more open-ended; and the other positive certainty (knowledge).
One of the most tantalizing movements that I’ve never had enough patience to focus upon fully is the relationship between chaos and control. It’s a fascinating oddity: Order emerges by realizing one’s own disorder. Or honesty is the realization of dishonesties. Cosmos is the realization of Chaos.
This means the honest fool, who lives close to their own foolishness, never hiding from their mistakes, is a far more interesting and worthwhile companion than the intelligent person striving for the perfect theory or behavior.Read More »
Ken Wilber likes to say that every stage of human psychological or spiritual growth “includes and transcends” the previous stage. We don’t lose our capacity to access earlier stages of development; and we don’t reject those earlier stages as “wrong.” We see the logic that drives earlier stages and can operate within that logical framework whenever it’s necessary.
He also seems to imply that growth is a gradual diminishment of ego as a driving force. A wider and wider horizon of empathy accompanies each stage of development.
This vision provides the impression of a kind of winding stairway or double-helix of personal progress. Each step in this stairway represents a certain leap from one set of assumptions or “action-logics” (Torbert) to a new and more encompassing set of assumptions. But all in all, this “inclusion and transcendence” represents a gradual growth.
Wilber’s whole body of work is profound, precise and coherent, even if the emphasis on inclusion and transcendence seems incomplete. It might be a small objection, but rather than saying we “include and transcend” each previous stage, we might say that transcendence of previous stages involves inclusion and shedding or sacrifice (the positive and the negative). Because in every stage of development (whether from 1st grade to 2nd; or from an ethnocentric to a more interconnected vision) fundamental assumptions driving previous stages are lost or negated. This is far more significant than inclusion. Inclusion is simply what remains by default after certain fundamental beliefs are sacrificed. The real change occurs via negation or sacrifice of old beliefs. Negation removes a layer of confused mud, leaving the vision a little more cleansed and wider in focus. What isn’t removed is still (by default) included in the new vision.Read More »
I don’t know what is real. I know only stories. Reality itself is obscured behind an interpretive film. But if there was a way to remove these perceptual “cataracts” I’d blind myself, because I can’t make sense of reality without a story. Story and reality are impossible to separate. But I need to find a way to distinguish them. Otherwise I’m delusional. And this delusion has real and deadly consequences.
Stories create every objective thing and Other I encounter. Nations and races, for example, are highly selective distinctions that settle over the world like transparencies over a drawing. And when these fictional separations are conflated with reality, real national and racial divisions erupt. These divisions are not facts of nature, but what physicist David Bohm called “artifacts” of the story, of my own imagination.
There’s something electrifying here. Against a fact of nature I’m helpless. But my own agency is revealed in artifacts of the imagination. It suggests that much of what passes for human nature, including aggression between groups, is not inevitable.Read More »
As CJ Hopkins pointed out in Counterpunch, “… we are not yet capable of conceiving a credible alternative system [to global neoliberal capitalism], or a way to get there.”
Or maybe we conceivealternatives, but the canopy of globalization has grown so wide that it stunts their growth. The media’s floodlight shines only on a sucker’s coin of allowable alternatives: Regressive Revolution — a rabid demand for the nation to be “great again”; and Patriotic Reform — a “gentler” allegiance to American exceptionalism. Both sides of the coin bank on what no longer exists – a sovereign nation.Read More »
Sometimes I wonder why I can’t stop all this burrowing into the bones of thought (as I like to think I’m doing).
But that’s when I forget what I love. I love feeling those bones, the hidden, labyrinthine structures supporting our simplistic surface consciousness. And I love encountering my own shocking assumptions, the ones I didn’t even realize I had until I started fumbling around among those bones.Read More »
I think there’s a close relationship between peripheral vision and the somewhat famous “overview effect”. The eye, after all, is an extension of the brain. Both peripheral vision and an overview imply a perception of context, which limits the distortions of self-interest.
What’s more, peripheral vision is too quick to be resisted by the ego. It’s only an immediate sensitivity to what is happening. Therefore it precedes wishful thinking. As soon as we “take sides” for or against what is noticed, then our focus has already narrowed. Therefore a peripheral vision engenders something of a suspended state (ala David Bohm). It allows contradictory ideas to sort themselves out.Read More »