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The factor in human life provocative of a noble discontent is the gradual emergence into prominence of a sense of criticism, founded upon appreciations of beauty, and of intellectual distinction, and of duty. The moral element is derivative from the other factors in experience. For otherwise there is no content for duty to operate upon. There can be no mere morality in a vacuum. Thus the primary factors in experience are first the animal passions such as love, sympathy, ferocity, together with analogous appetitions and satisfactions; and secondly, the more distinctly human experiences of beauty, and of intellectual fineness, consciously enjoyed. Here the notion of intellectual distinction, or of fineness, is somewhat broader than that of ‘truth’, which is ordinarily cited in this connection. There is a grandeur of achievement in the delicate adjustment of thought to thought, which is independent of the mere blunt question of truth. We may term it ‘beauty’. But intellectual beauty, however capable of being hymned in terms relevant to sensible beauty, is yet beautiful by stretch of metaphor. The same consideration applies to moral beauty. All three types of character partake in the highest ideal of satisfaction possible for actual realization, and in this sense can be termed that beauty which provides the final contentment for the Eros of the Universe. 

P.11 Adventure of Ideas, Whitehead

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…Obviously, the negative inner image can also be suppressed and projected outward. That is, one can project one’s own moral problem–as usual–onto another person. As soon as this does not happen and one confronts one’s own problem, the projection is withdrawn and the actual image of the Other becomes visible.

– Neumann (Jacob and Esau, p.18)

Lament

No permanence is ours; we are a wave
That flows to fit whatever form it finds:
Through day or night, cathedral or the cave
We pass forever, craving form that binds.

Mold after mold we fill and never rest,
We find no home where joy or grief runs deep.
We move, we are the everlasting guest.
No field nor plow is ours; we do not reap.

What God would make of us remains unknown:
He plays; We are the clay to his desire.
Plastic and mute, we neither laugh nor groan;
He kneads, but never gives us to the fire.

To stiffen into stone, to persevere!
We long forever for the right to stay.
But all that ever stays with us is fear,
And we shall never rest upon our way.

– Hesse

-Alfred Adler

The shaman lives among us
They sing in the trees
They dance in the breeze

They are the hearts murmur
Echoing beyond all things

Rhythmic and basic
Their beat is slow
And almost unheard…

“But there is another way — in diametric opposition to that of
social duty and the popular cult. From the standpoint of the way
of duty, anyone in exile from the community is a nothing. From
the other point of view, however, this exile is the first step of the
quest. Each carries within himself the all; therefore it may be
sought and discovered within. The differentiation’s of sex, age,
and occupation are not essential to our character, but mere cos-
tumes which we wear for a time on the stage of the world. The
image of man within is not to be confounded with the garments.
We think of ourselves as Americans, children of the twentieth
century, Occidentals, civilized Christians. We are virtuous or sin-
ful. Yet such designations do not tell what it is to be man, they
denote only the accidents of geography, birth-date, and income.
What is the core of us? What is the basic character of our being?

The asceticism of the medieval saints and of the yogis of
India, the Hellenistic mystery initiations, the ancient philoso-
phies of the East and of the West, are techniques for the shifting
of the emphasis of individual consciousness away from the gar-
ments. The preliminary meditations of the aspirant detach his
mind and sentiments from the accidents of life and drive him to
the core. “I am not that, not that,” he meditates: “not my mother
or son who has just died; my body, which is ill or aging; my
arm, my eye, my head; not the summation of all these things. I
am not my feeling; not my mind; not my power of intuition. ” By
such meditations he is driven to his own profundity and breaks
through, at last, to unfathomable realizations. No man can re-
turn from such exercises and take very seriously himself as Mr.
So-an-so of Such-and-such a township, U.S.A. — Society and du-
ties drop away. Mr, So-and-so, having discovered himself big
with man, becomes indrawn and aloof.”
-Joseph Campbell “The Hero with a Thousand Faces”

 

“I am not that, not that,” he meditates: “not my mother
or son who has just died; my body, which is ill or aging; my
arm, my eye, my head; not the summation of all these things. I
am not my feeling; not my mind; not my power of intuition. “

How does this speak: 

“Great spirits have always encountered opposition from mediocre minds. The mediocre mind is incapable of understanding the man who refuses to bow blindly to conventional prejudices and chooses instead to express his opinions courageously and honestly.”

– Albert Einstein

Man, not being a “great spirit” or a “mediocre mind”, what is really hear being said?

Perhaps the “great spirit(s)” is really just the spirit of truth a man allows himself to become one with. While the mediocre mind is just that…mediocre…more of a tool to help create stability through customs and forms, and not the whole of man him or herself?

 

 

solitudinus

The Unlearned Learn Best

At etymonline.com we “learn” that in the past our present word, learn, had a “base sense” which was: “to follow or to find the track.” So learning, based on this sense, is a following or the discovery of a track that will hopefully lead us to the learning of that which we are interested in. And in this sense I wish to remain, and for us to keep this in mind. For to understand the un-learning and re-learning that has not been levelled down by common assumptions and worn out paths (tracks) we must stay with this earliest or basic sense. Since that is the beginning and as Aristotle would say: The least initial deviation from the truth is multiplied later a thousand fold.”

But first let us attempt to grasp this beginning in its wholeness:

I am like the newborn babe;
The world is still unfamiliar, fresh.

Before me lies an openness that seems infinite:
Nothing, is as yet named,
Nothing, has yet to be decided,
Everything comes just as it is.

Only subtly and slowly do I see the process
Of interpretation and judgement growing.
Only slowly do I follow;
the path that everyone else follows.

Soon the world has become familiar,
And this familiarity grants spectacular
Freedom:

To speak, dance, and write,
To run, play, and climb trees,
To build and create on a whim,
Either, invisibly, within the mind,
Or externally with forts and mini bombs
Made of vinegar and baking soda.

But shortly the examinations will begin,
Heralding the end of that open playfulness:
The beginning of Reward or Punishment
For Conformity or Deviation.

So where do we stand today? Have we deviated from the initial truth of the open, judgement free namelessness of the world? Have we forgotten all that we have built up on top of this initial truth? Do we not see this initial and first truth as our understanding of chaos? That to live and grow well we had no choice but to build up a foundation and edifice on top of all this chaos of variation. That it was in fact necessary to create a universal naming or classification system. For how else could we communicate with each other if we knew not the same words and made similar judgements, but what happens when this is achieved? What happens when the path to this achievement of culture and society becomes worn out and no longer poses any real problems or troubles? What happens to a man if everything is given easily to him and he does not have to think for himself? When everyone else or a body of individuals have all the answers and there is no need to get off the couch? What happens to us as human beings when our learning has become rigid and everything follows logically to pre-established answers? When the systems we created, as tools, to help us digest this chaotic and indigestible universe tell us how to think and feel?

Therefore I have un-learned the path to this misconception and education and am then following a path towards embracing the whole truth.

solitudinus

The psychological rule says that when an inner situation is not made conscious, it happens outside, as fate.

That is to say, when the individual remains undivided and does not become conscious of his inner opposite, the world must perforce act out the conflict and be torn into opposing halves.
– Jung