It seems like it’s been a long time since I’ve had a fresh idea, or even happened upon a fresh idea someone else may have recently had. I’m a pretty firm believer that without fresh ideas stagnation occurs and the choice to stagnate or progress is no choice at all, it seems to me.
I’ve been thinking, lately, about what happens during those adolescent years when the instinctual urge to break away leads to fundamental questioning of values and experimentation with ideas and actions that push the boundaries of the familiar and expected, which may, at times, result in behaviors that are risky and maybe border on the irresponsible and may even be thought of as questionable on a moral level. But, what such a stance does provide, given a reasonable helping of basic human needs, is a sense of freedom from convention that, well directed, has a potential to realize fresh ideas.
If we allow that creative thought is likely to be nurtured most effectively when there is freedom from the immutability of established ideas, allowing it (creative thought, that is) to run its course will likely be the preferable avenue to take. I think we should champion youth, relish their energies, tolerate their impiety, impetuousness and contempt, and tolerate their ambivalence toward established truths. By encouraging their pursuit of they know not what, we all might realize new ways to tackle the problems of our complex existence.
I’ve been reading about this sense that we all have, beneath our logical instinctual understanding, a ground that sustains our very existence; a faith in the existence of something without which survival would be impossible.
This something may be, I think necessarily is, of a very nebulous character and in fact, if and when it takes on too specific an identification may very well lose much of its potency. Naming it is losing it. Our rational selves are inclined to try to grasp this something, identify it, get intimate with it, worship it, maybe, but any such action only diminishes it. All we can and must do is acknowledge its existence.
We might think to construct symbols for and procedures by which we can more easily gain access, to keep it close to our waking consciousness, but any such activity must be of an abstract nature, no more than a parallel reference acknowledging only the existence of this something that defies labeling of any kind because this ground of being is essential to our very nature.
Ok, so I kind of get this, you know, because I can sense hopefulness on even the dreariest and most depressing of days. I guess, though, I maybe should pay a bit more attention, work a bit harder to sustain this essence because my very being may depend on it and as difficult as it is to think about something so ineffable and adverse to description I will dedicate contemplative time to reaching deep.
I’ve been reading about the 20th Century philosopher Michel Foucault, a truly enigmatic Frenchman preoccupied with thoughts of death. It wasn’t just death in general he thought about. He seemed intent on taking his own life.
Suicide or near-death experiences he believed would reveal the ‘unthought’, conceptions beyond imagining, not to be found even in dreams. Extreme behaviors, sadomasochistic indulgences, which carried one to the brink of insanity, had the potential in our philosopher’s view, to reveal what lay beyond the capacity of the rational human mind. Foucault thought of madness as a potentially positive occurrence, as a category of being realized by those, artists and such, stretching the envelope of societal propriety that, he believed, in the future, be accepted as a pathway to the ‘unthought’, to a deeper knowledge beyond the limitations of conventional reason.
I have to admit it all seems a bit much to me; my daily workouts are about as masochistic as I ever want to get and I have few acquaintances that inspire in me any sort of sadistic imaginings. I guess I’ll just have to leave the unthought unthought.
I’ve been reading a treatise by the much respected religious historian Mircea Eliade that offers the theory that religious man has a richer existence than someone without religious beliefs.
As Professor Eliade sees it, those who see the physical world as an embodiment of the sacred will more often be able to rise above the profane world to a spiritual plane, basking in and identifying with the sacred. Non-religious man, on the other hand must exist without such a dimension, limited to the hard reality of a profane existence and the anxiety of ultimate mortal extinction.
But, he says, even non-religious man hasn’t completely eliminated the structures of the spiritual from his reality. As religious man may, through ritual passage, be symbolically reborn to greater awareness of the sacred, so too non-religious man will likely transition between life-styles, new living locales and changing occupations, and will experience a sense of newness akin to spiritual rebirth.
I guess we can never completely discount our deeply embedded spirituality.
I’ve been reading about the religious concept ’Via Negativa’, the idea that the only way to really know God is to obliterate any association one might imagine about a supreme being with tangible realities like personhood, embodiment, even singularity, that to truly grasp the enormity of the concept of an Ineffable Other is to eliminate the limitations imposed by naming or envisioning being.
I guess the idea is, that to sense the presence of the Un-nameable, Non-entity in one’s surrounding environment and personal interactions every waking moment is to achieve true spiritual enlightenment.
I must say such an idea is intriguing and not totally unfamiliar sensing as I do, well, maybe not in every waking moment, but occasionally, something more in my surroundings and personal relationships than mere physical or psychic reality would suggest.
It’s good, I think, to have alternate ways to contemplate a personal spirituality beyond the limitations of conventional religion.
I’ve been reading that Virtual Reality technology is becoming pretty sophisticated these days: put on the headset and find yourself in an alternate world so all-encompassing it all becomes pretty believable. Well, as a recreation anyway.
Apparently the technology is being applied to nursing home residents suffering from dementia. The intent is to help them restore brain function, I guess. I’m wondering if or when VR will be taken a step further: headsets for hospice care. I can imagine, rather than heavy sedation a journey to a pain-free realm of serenity, beauty and peace might not be such a bad way to retire from life.
What would happen, I wonder, as physical life expires. Does one live on psychically in beautiful VR? Seems kind of religious. Could it be technological advances will redefine the notion of heaven?
Some twentieth century thinkers spent considerable time trying to understand what, exactly, one can know about the world. They thought that the fundamental basis upon which our knowledge of the world rests is suspect, based, as it is, on imagined truths originating from cultural orientations that define reality in terms of conceptual dualisms. Human inclination was to seek a secure ground of being in God or, perhaps, science that could provide reliable answers in dark times of stress and desperation. Such grounding led to unverifiable premises that produced false assumptions about the nature of the world.
A number of these deep thinkers dismissed the reliance on the eternal and infinite as being outside the realm of finite human understanding. All that can be known for certain, they thought, are the facts that exist in this world. These guys thought a primordial ground of being as disclosed through conventional world views was not to be found. An honest search would instead reveal an abyss, a nothingness beneath the cultural veneer. To live an authentic life, they believed, one must man-up, face uncertainty, tempt fate and step away from the safety of familiarity.
Other philosophers of the time thought a subjective ground of being could be found. Realizing the freedom to do what one chose depended upon a spiritual component to lift such a person beyond causal necessity. This ground of being will be personal and dependent on a belief in an existence beyond factual knowledge.
I have to say I admire these great thinkers living as they did through difficult times, unstable finances and psychological angst, who spend so much time and energy pursing ideas that provide us all the opportunity to at least contemplate how we can live our lives authentically.
He felt pretty good, confident in his aerobic fitness, you know, for his age: looking forward to the post-workout high that follows pushing oneself to near exhaustion. Nothing like cross-country skiing to achieve a full-body workout. A couple more strenuous climbs and he’d be home.
And then, a new experience: he found himself levitating above the ski trail. Below him a skier lay. He must have had trouble navigating the steep uphill. A voice above him offered context: “Well, it had to happen sometime. The old heart finally gave out; happens pretty regularly if you want to know the truth.”
The skier found himself thinking, reviewing events from his past, reflecting on relationships, choices made, evaluating his character: did he think of himself as a good person over-all? One has regrets, things he might have done that he didn’t and vice versa.
The voice again reading his thoughts: “Everyone who’s honest has regrets. Human failings are an obvious given, but all in all you’ve done less harm than good. You’re no genius but you keep seeking answers, simplistic as they may be. I know you think of me as a figment of your imagination which may in fact be so, but maybe internal conversations do have good answers to offer.”
“Anyway, shake it off, snap out of it, you only bumped your head.”
I’ve been trying to understand, lately, what exactly perpetuates the fairly widespread ideas of conspiracy theory surfacing these days in the political sphere. It occurs to me that perhaps many of us are being visited in our thinking by a deep-seated primal intuition: that appearance and reality are intertwined.
The problem with such thinking is that appearances change; what appeared to be one thing one day takes on different meaning at another time in another context. For mythic believers, a rigidity develops. The idea that once an ‘appearance’ is defined and locked in and what is thought to be the case must be the case, any sort of subtle change in or redefinition of what appeared to be the case can only be thought of in terms of conspiracy. Someone or something must be manipulating Truth.
I suppose one who engages in mythical thinking does realize a richly imaginative existence, one that can be shared with other like-minded conspiracy theorists, of which, it appears, there are many. One would hope, in the interests of a healthier society, reality will make an appearance at some point.
I’ve been reading about some of the deep thinkers of the early 20th century, how they struggled to come to grips with the tumultuous uncertainty of the time. Clearly, the 1920’s must have been difficult: the western world had just endured a devastating world war that put question to the very value of human life. The dissolution of long held beliefs brought about by Darwin’s theories of evolution 20 years earlier had serious religious implications for many and Einstein’s relativity theory upset the belief that time and space were fixed entities.
So, the philosophical search was on to find a grounded reality. Questions abounded: What lies within the bounds of knowable truth? How does language determine what can be thought? How do social norms repress spirit? In various ways a common thought occurred to these brilliant thinkers: In order for man to rise above the moral and spiritual ennui of the times he must muster the courage to intellectually move beyond, to take the leap into the freedom of personal choice without any assumption of reward, earthly or heavenly, expecting nothing and assuming total responsibility for one’s existence. Setting aside the false assumptions brought about by the mythical thinking embedded in language will lead one to realize a truly authentic life: to being one’s true self.
How exciting it must have been for those who dared take the leap beyond conventional foundations, accepting one’s existence fully in place and time, realizing the freedom of personal responsibility. The headiness of absolute personal freedom, I suspect, was eventually tempered by the need for close relationships and the giving they require.