So, I’ve been reading that in order to stay grounded in sound philosophical thought one needs to know what one believes and why one believes it. When I think about this, I can come up fairly quickly with the ‘what’ but the ‘why’ is often a bit elusive.
Take religion for instance; pretty hard to think about it outside the intuitive; no hard facts to be had and all; an inclination to believe in the existence of a heavenly realm is elusive enough to require the support of like-minds and require a pretty constant reinforcement. Those who deny the possibilities of such a pietistic realm, relying as they do on firm belief in science will rationalize their stance through a logical progression of empirical observations, but will never-the-less find the issue nebulous enough that they too will seek support of like-minded individuals. In either case the ‘why’, when offered will be subject to doubt if not the wrath of unbelievers.
There are those, I know, on both sides of the aisle who trust most implicitly their intuitions; are able to manipulate their ’whys’ beyond logic and shrug off the label of narrow-minded, hard-headed non-thinker that will certainly be leveled against them. Given the necessary support such folks may be able to sustain their invented fantasy land right up until the end times.
As for me, I will continue to seek my ‘whys’ and flex my ‘whats’ as necessary. I can think of no other reasonable way to proceed.
I’ve been reading how, early on, and I mean way early on, before humankind had developed the capacity for conscious thought, instincts advanced by evolutionary survivors determined our ancestors’ standard operating procedures. Instinct provided useful means for dealing with a relatively harsh environment, which in addition to food acquisition, shelter and clothing needs also included recognition of super-natural powers that led these early folks to establish ritual behaviors in recognition of whatever gods might have been imagined.
These intuitive actions (passed on, from generation to generation with slight variations, maybe, with the success or lack thereof of the procedure) manifested themselves in fantasies that assumed symbolic images: conquering hero, heavenly paradise, torturous underworld, and so on.
Now, the thing is, my very distinguished authority asserts, deep within our unconscious these primal connections are just waiting to spring to consciousness and mess with our delusional sense of self-control. Dissociation is close at hand, I guess. Reason and logic are but a Band-Aid.
Rather than fight it, I think it might make sense to embrace the super-natural realities buried deep within me, be creative, find a workable, useful manifestation of that which cannot be known and assimilate.
I’ve been reading and thinking about what it means to be in ‘the flow’. The flow is, I guess, the state of existence when the sense of self slides to the back of one’s consciousness, when the mind and body are occupied completely with being in the fluid present, doing without second thought.
I think being in the flow should mean one can move smoothly through daily tasks in a timely and creative fashion, side-stepping gracefully the occasional barbs of conflict, toward the meaningful progress of living a richer and more fulfilled life in a moral and ethical manner. I assume that, when one is in the flow, existence is beautiful, but, of course, no one will ever always be there and some of us may never find it at all but for brief glimpses.
Finding the flow, I guess, requires patience and preparation, being attentive and developing skill-sets that increase the likelihood, that, when the opportunity arises, one will be ready to, you know, slip into a mutual symbiosis of support and provision with the world around us.
Easing into the flow does seem to me to be a worthwhile pursuit. I’ll try to prepare myself to be ready for the opportunity should it present itself.
I’ve been reading a very interesting assessment of the religious conflicts that have been fomenting around the world these days (well, actually, religious conflicts may be the lone absolute all civilizations have realized ad infinitum).
The problem, that has developed into terroristic behaviors according to my very credible source, is disenfranchisement: a lack of opportunity to voice grievances by participating in a political dialogue. Giving marginalized peoples the opportunity to be part of the legitimate social/political structure has been shown to reduce extremist behaviors and even groups with fairly hostile inclinations, people who view non-believers as apostate or heretical, will, given the opportunity, most likely work within a legitimate structure.
So, perhaps, rather than preparing for a cosmic war, opening dialogue, developing mutual trust, bringing the outliers into the fold is a superior philosophical stance. Besides, who can really know which side God is on?
I’ve been reading, lately, about the likelihood the human mind may be considerably more than a physical compilation of billions of neurons, that, in fact, human consciousness is the manifestation of god within, giving humankind the capacity, through mental focus, to alter the material world.
The idea suggests that if we as a species were suddenly to realize the power within us we could bring about great advancements to our civilization not to mention world peace.
I understand there are those among us feeding their enthusiasm for the spiritual mysteries and hidden meanings in traditional religious texts like the kabbalah, Zohar, Gnosticism and the teachings of Hermes Trismegistus. These folks are organizing, believing there to be power in numbers and creating ‘focus groups’ they believe will cure the world’s ills by concentrating their collective consciousnesses toward what they may consider to be positive goods but which, in fact, if any credence may be attributed to the activity at all, may turn out to be not necessarily good for everyone.
But, of course, it’s pretty hard to prove that the human mind is anything more than an organic computer, sophisticated though it is, which allows us each to more or less function within our respective worldly milieus. The idea of being god-within is certainly intriguing and imaginative. I though, as I’m sure you can tell, remain skeptical. On the positive side, I suppose any group activity probably has useful social value.
I’ve been wondering how we’ve come to associate aesthetic values the way we do. I’ve been reading that our human nature, our genetic inheritance, has, over the millennia, found beauty in those things that reflect or resemble qualities necessary for basic survival like verdant planes, water sources, food animals in visual representations, the social bonding realized in sharing structured, repetitive rhythms musically and sculptural representations of fecundity and animal nobility.
I get this, you know, but now I’m reading that the impulse to create art was, and still is I guess, a mating tactic, a way to impress prospective sexual partners with the superior quality of one’s genetic make-up and intelligence. The idea does seem to explain, to some extent the artistic temperament, the volatile and delicate ego that seems characteristic of those engaged in art-making.
Being of a reserved nature myself, I’m good with leaving the romantic intrigues to the more flamboyant among us..
I’ve been thinking lately that language is a limiting and essentially inadequate means of describing experience. (As I think about this it occurs to me I’ve probably thought this very thing before; in fact, I doubt I’ve had a truly original thought anytime recently).
Anyway, language may be the only way of describing experience, but the descriptions rendered no matter the mastery one may have of the written word will fall well short of sufficiently describing the color and complexities of sensual experience.
Roland Barthes, The late French literary theorist, apparently said that man does not exist prior to language. If I might be so bold as to contradict such a noted scholar, my experience suggests to me such an idea is nonsense. Such a statement would have to mean my colorful and complex sensual experiences can only occur to my conscious self in the form of language; that until language supervenes upon my colorful and complex sensual experiences that my most wonderful remembrances don’t exist.
But, then, maybe my memory is going, I am aging after all; brain cells are being lost. Still, the visual imagery is there and doesn’t seem to require captions. I’m thinking language is over-rated. It simply is unable to account for the ineffable.
I’ve been reading lately, about the on-going controversy regarding the development of the human persona. There seems to be, among psychologists, a never-ending debate as to whether we inherit, genetically, the intellectual tools to decipher, through our senses, the world around us or whether we arrive on this earth without a clue.
Those on the ‘nurture’ side of the argument tend to view the human intellect as being formed for the most part by the culture in which we grow up. The values we hold dear, our sense of place in the world, our spiritual nature are written on the blank slate of our being by our unifying culture.
The ‘nature’ folks, on the other hand, site the cross-cultural similarities humankind shares. Western cultures, primitive tribal groups and most all cultures between are amazingly similar in how social relationships function, the significance of spirituality, development of art expression and the use of moral taboos. The cultural commonalities would suggest the pre-natal slate was anything but blank.
On the ‘nature’ side I suspect all of human kind views itself as special beings of superior intelligence within our respective worlds which would seem to suggest a potential unifier; something to bring us all together; to encourage cooperation. I guess it must be the ‘nurture’ aspect of our being that creates divisiveness, religious conflicts, ideological differences, a misplaced sense of superiority over those unlike us.
I guess who we are is a bit of both nature and nurture; it would seem to me a push toward the nature side would be beneficial to all.
I’ve been reading that one of the primary drivers of religious fundamentalism is the sense of feeling under siege: the opposition, anyone holding a perspective contrary to the orthodox view, is identified not simply as apostate but as the enemy: immoral and evil.
With the firm belief God is on their side, fundamentalists embrace a world view that may include cosmic battle against the forces of evil. Fundamentalists convince themselves they are the chosen ones of God which sometimes leads to nationalistic fervor and an aggressive political stance and may even include the idea of replacing secular government and constitution with the tenets of their religious beliefs. They evangelize, convinced anyone not a believer is doomed to eternal Hell, which I suppose might be considered somewhat altruistic ( the evangelizing that is), if the rigidity of their demanded beliefs weren’t quite so outrageous and their methods of conversion less oppressive. These folks take their sacred writings literally, a gift from God, inerrant, any metaphorical allusions lost on their determined black/white perspective. So, the fundamentalists flex their muscles in tense confrontation, waiting for the sign from God signaling Armageddon.
Whew! This all might make exciting TV drama if it weren’t so real.
Having spent some time recently visiting a Christian pilgrimage site of some considerable significance to believers (and history buffs as well), it became apparent to me the penitents amongst the crowds stood out. It was pretty clear there is a deep emotional engagement, a heart-felt belief in the Christian dogma many of the pilgrims feel and adhere to.
It got me thinking about the sort of commitment other spiritual engagements require of their followers if their followers can be expected to remain followers. Other than Reformed Judaism which appears to be based pretty much on cultural tradition most other religious endeavors expect, if not an emotional commitment, an intellectual discipline whereby the metaphysical can be approached, the value of which for the honest participant is cultivation of a groundedness that is helpful in seeing through and beyond the petty and not so petty distractions life presents with considerable constancy.
Problems tend to arise when differences in doctrinal beliefs lead followers to deny the legitimacy of other traditions. It would be good, I think, if more adherents would focus on the common rather than the different and set aside the arrogance of an assumed superiority.