Category Archives: Spiral

Susan’s hope, my hope

Susan keeps asking if there might be an upside to the wokeness convulsion our society is undergoing. She hopes it might inspire people to have conversations they might not have otherwise had and to develop real empathy. I’m pretty sure this hope is an expectation widely shared among progressives.

I think the entire project is deformed by a conceptual solipsism that obstructs engagement with actual individuals. Drawing on Buber’s distinction between the social and the interpersonal — the former being the gamelike, rule-bound, role-bound structured interactions among types, and the latter being the rule-transcending, role-transcending dialogical interaction between persons in pursuit of mutual discovery of the uniqueness concealed within one another.

What our current mood does — and this is my primary objection to it — is politicize the personal by hypersensitizing people to categories (roles) and to impose constantly shifting norms upon interactions (rules) which are treated not as innovations in etiquette, but as universal standards of decency, binding not only in present snd future, but also retroactively. The constant changing of the norms, paired with dire and shameful penalties for violating them, and the fact that changes in rules are enforced retroactively leaves people in such a state of horrible tension, self-consciousness and horror at being judged, that even natural behavior, much less the intimate trust and risk required by dialogue is made nearly impossible.

This blend of deeply uncomfortable emotions is misinterpreted as guilt, or as the necessary pain of transcendence. It is stamped out by same mold Christians use to produce repentance, and this is why many former Christian Fundamentalists have become sucked into Progressivist Fundamentalism: it uses the same intellectual muscle memory.

The “dominant” category is eager to demonstrate extreme submissiveness, and the other will rarely resist the temptation to hubristically inflate to enjoy unchallenged dominance.

It is fascinating how a generation who despises, above all, awkwardness and cringy behavior has managed to produce some of the most unbearable spectacles of obsequiousness this century has seen. Everywhere you look intensely nervous, over-friendly NPR-types frantically smile and build bridges of understanding with POC-types, hoping others see their inspiring act and choose to do likewise. They are so unaccustomed to contact with individual personalities, no doubt they believe in this playacting they met a real person and found a real friend. Given the kind of company they find at work and on social media it probably compares favorably. Clifford Geertz’s description of the Balinese concept of lek comes to mind.

So — returning to Susan’s hope — I think that hope is entirely to her credit, and no doubt, she will fulfill it in her own personal actions — but I think most people will simply use this moment to reinforce their Fundamentalist Progressivist ideologies. They will act out their prescribed roles and they will watch other social actors acting out their parts, and everything will conform to the image of the world-in-their-head.

And anyone who arouses doubt, undermines the faith or defies this image and the Truth Idol who rules over it will be punished as severely as possible.

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But!

I actually have hopes of my own.

(Full disclosure: I am reading Yuval’s beautiful annotated translation of the introduction to Hegel’s Phenomenology.)

Though few people understand what philosophy is or what it does, what we are undergoing is a philosophical event.

We are witnessing a mass philosophical crisis and deep philosophical shift. It is nothing less than a mass conversion. The problem is: conversion to what…?

What this mass conversion experience might ultimately accomplish — whether the convert is woke or red-pilled — is to help people see for the first time how much metanoia can transfigure experience, and help them understand how much possibility is buried within the world.

This reality is infinite and positively impregnated with new ways to conceptualize, understand, experience and respond to life!

The trick here will be to pry open the closed circle of ideology and open it out into a spiral capable of revering what is beyond it. This will not be easy: Every new convert naturally views their finding of new truth as ripping aside the Veil of Illusion, revealing the True Truth  glimpsed only by an elect few, and so on.

Every new convert awakes into a dream of buddhahood. Every new convert experiences a glimpse of omniscience, sees the world anew through God’s own eyes and experiences the intoxication of intellectual hubris.

It is a long, slow, humbling process to recognize how common this kind of awakening is, and how rare it is for anyone to want to sober up from the thrilling solipsism of apotheosis. (I call this conversion hubris “misapotheosis“.)

The inflowing glory of conversion, however, is better seen as the effect of allowing a little more of divine reality to flood into our lives — along with the awareness that there is infinitely more, and that this can happen repeatedly if we know how to live by that truth.

There are so many days that have not yet broken. — Rig Veda, via Nietzsche

…And most importantly, we must understand the source of these new truths is the uniqueness of every being — not in its identity with other beings, except in its fundamental belonging to the overarching uniqueness constituted of uniqueness: Adonai Echad.

It is through each of us, in our uniqueness, collaborating with unique others, refracting our being through this strangely overlapping interlapping world of ours that raises our sparks and shows us the value of life.

Consider how every individual is affected by an overall philosophical justification of his way of living and thinking–he experiences it as a sun that shines especially for him and bestows warmth, blessings, and fertility on him, it makes him independent of praise and blame, self-sufficient, rich, liberal with happiness and good will; incessantly it fashions evil into good, leads all energies to bloom and ripen, and does not permit the petty weeds of grief and chagrin to come up at all. In the end then one exclaims: Oh how I wish that many such new suns were yet to be created! Those who are evil or unhappy and the exceptional human being–all these should also have their philosophy, their good right, their sunshine! What is needful is not pity for them!–we must learn to abandon this arrogant fancy, however long humanity has hitherto spent learning and practicing it–what these people need is not confession, conjuring of souls, and forgiveness of sins! What is needful is a new justice! And a new watchword! And new philosophers! The moral earth, too, is round! The moral earth, too, has its antipodes! The antipodes, too, have the right to exist! There is yet another world to be discovered–and more than one! Embark, philosophers! — Nietzsche

Amen.

Publication of Geometric Meditations

I am sending Geometric Meditations to the printer this weekend. I have continued to tweak the layout in vanishingly minuscule ways. Just about every word, every punctuation mark and every line break has been inspected, varied, experimented with, obsessed over.

I am posting what I think will be the final version which will be printed. If anyone happens to look at it and finds a mistake or flaw, please alert me. I know it cannot be perfect, but I’m pushing it as far in that direction as I can.

Once Susan gives it the last pass on Saturday and approves it, I am bundling it up and sending it off. I’m told the printing takes about fifteen days. After that, I will be hand-sewing each copy, and giving them to the people who participated in the development of the concepts and the design of the book.

Continue reading Publication of Geometric Meditations

Extending the autism spectrum

I see the autism spectrum as one half of a much longer spectrum, one that runs from the extreme pole of full autism (mind-blindness to others) to full borderline (mind-blindness to oneself).

A person (or group) unbalanced toward the autism end of this enlarged spectrum will proudly refuse to care what anyone else thinks. A person (or group) unbalanced toward the borderline end will feel existentially threatened by the thoughts of others, because the thoughts of others is the sole source of selfhood for the borderline personality.

The ideal, of course is the middle region, where we are aware of what others are thinking, feeling and intending, but we remain rooted in what we ourselves think, feel and intend. Even when we consider changing our views, we do so as ourselves, making an evaluation and decision.

This ideal is represented in my Geometric Meditations book in the symbol of the spiral.

 

 

Vibes

Are souls body-size? Are souls ghostly bodies that fit inside the silhouettes of the bodies they haunt and animate? Most of us assume it, even if — or maybe especially when — we don’t look for alternative understandings.

I definitely used to assume this stance toward minds, souls, spirits. I no longer find it persuasive. In fact, I see it as our primary source of political dysfunction and increasing difficulty collaborating on improving our lives together.

What follows is a series of unsubstantiated statements about souls. These are offered for the sake of entertainment, in the sense of “entertain a possibility.” Try these ideas on, and see if they coalesce and help explain phenomena that have defied explanation or articulation, or if they bring realities to life that seemed nonexistent before.

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  • Every soul is universe-size.
  • Every soul has a certain rhythmic density, determined by where it sees reality and relevance.
  • Every soul overlaps other souls and shares a world to the degree they “coincide” in matters that matter in common, whether those matters are material or otherwise.
  • This overlapping, partial coinciding of souls is at one reason why we speak of other people’s “vibrations” or frequencies: we pick up on whether another person’s pattern of relevance reinforces ours or interferes causing them to miss the point of what we see, feel, do and say, and to see relevance where we don’t (what we see as trivial or pointless) and to get worked up about things that we believe don’t matter or don’t exist. A radically different pattern of relevance can cause someone to ignore the reality of our existence at all, or to skip over the fact of our own existence as an irrelevant bit of irritating noise or as an unsuspected nothingness concealed in a scotoma between the beats of their awareness.
  • Respect is nearly automatic when our soul is tuned the same as another, when harmonious belief is natural.
  • Respect is difficult when our tunings are different and we find ourselves marching to different drums, interfering with one another’s visions of life, working at cross-purposes, when we find other people… a bit off. Why would we attempt to acquire respect for someone who is maybe not respectable, who maybe doesn’t respect us? We ask: “What’s in it for me to change my understanding?”

Adonai Echad

If you have lived your life without a center, imagining other places that where you are, rehashing the past, fretting about the future, judging from from everyone else’s expectations and opinions but your own… absolutely, you must (re-)find your center, (re-)establish yourself in the now, learn (re-)learn to live in the threefold present.

It is a basic condition of spiritual life.

For those who have never had it, the experience of discovering I-here-now is miraculous. It is a miracle on the order of witnessing the genesis of the universe from nothingness. And the happiness and benevolence that floods in put one in a paradoxical state of gratitude toward a past to which one can never again choose.

Believing that a world-transfiguring rebirth is what religion is for is inevitable and nearly irresistible. It is self-evidently all-important, in a way that cannot, and indeed, should not, be doubted.

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Despite its apparent self-evident universality, this kind of work is not the universal, eternal goal of all religious work.

It is hard to imagine from a perspective of needing centering that finding one’s center is not every person’s primary spiritual problem, and it is not the dominant problem of every epoch.

Some people, and some times, have precisely the opposite problem, living only in the present, as if the threefold present is all that exists. They live solely in the here-and-now, pursuing only what they perceive as important, viewing life only from their own crystal-clear perspective, heedless of the future, contemptuous of the past, and giving little thought to the myriad centers existing around their own centrality.

For people in this condition, finding the beyond — the reality of reality beyond the periphery of one’s own experience is the one thing most needful.

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Due to an uncanny convergence of events, I’ve been meditating on this theme for a couple of weeks, and I’m going to speculate somewhat recklessly from what I think is a Jewish perspective.

Finding one’s center in the threefold present and learning to participate in life from this center — “I am here being” — corresponds to God as YHWH.

Learning to live from this center toward the myriad other centers (all of whom live from centers of their own) out into myriad overlapping peripheries corresponds to God as Elohim (whose name is plural).

Understanding that YHWH and Elohim is one, and dedicating one’s life with the entirety of one’s heart, soul and strength to living from this reality toward this reality, as a responsible citizen of God, embracing more and more through collaboration with my fellows — that’s the religious ideal that guides me.

 

 

 

Loves

If we separate, seclude and protect ourselves from the harsh Otherness of the world for awhile; if we quiet ourselves down and refuse to scatter our attention and diffuse our efforts; if we concentrate our awareness and go deep enough into ourselves to discover what is there; blissful benevolence toward All may arise in our heart and overwhelm us.

We call this Love.

But isn’t love the instinct that drives us beyond ourselves toward a particular, individual other? Isn’t it the will to emerge from seclusion and safety to risk all, and if necessary to suffer or sacrifice? Isn’t it the desire to overcome our inwardness by joining our selves to a beloved other in togetherness?

These loves are so different in their trajectories and conditions it is hard to fathom how they can both be designated by one word. In other languages, such as Greek, they go by different names. Yet, there is reality expressed in marrying them under the shared name, love — as long as one doesn’t dominate or displace the other…

Mathematician’s faith

From Isabelle Stengers’s Thinking With Whitehead (bold mine)

Thinking with Whitehead today therefore means accepting an adventure from which none of the words that serve as our reference points should emerge unscathed, but from which none will be disqualified or denounced as a vector of illusion. All are a part of the problem, whether they refer to the whys of human experience or to the hows of “objective reality.” If compromise solutions do not suffice, it is because they try to circumvent the problem instead of raising it; that is, they try to mitigate the contra­dictions and to make compatible that which defines itself as conflictual. Whitehead was a mathematician, and mathematicians are they who do not bow down before contradictions but transform them into an ingredi­ent of the problem. They are the ones who dare to “trust” in the possibil­ity of a solution that remains to be created. Without this “trust” in a pos­sible solution, mathematics would not exist.

This truth is the one William James called faith or belief, his only an­swer when confronted by those who have declared that life is not worth living, “the whole army of suicides (…) an army whose roll-call, like the famous evening gun of the British army, fo llows the sun round the world and never terminates.” It has nothing in common with what I would call, to underline the difference, “to be confident,” that is, to continue, to carry on in the mode of “everything will work out fine.” The mathematician’s trust is inseparable from a commitment not to mu­tilate the problem in order to solve it and to take its demands fully into account. Yet it implies a certain deliberate amnesia with regard to the obviousness of obstacles, an active indetermination of what the terms of the problem “mean.” Transferred to philosophy, this indetermination means that what announced itself as a foundation, authorizing a position and providing its banner to a cause, will be transformed into a constraint, which the solution will have to respect but upon which it may, if neces­sary, confer a somewhat unexpected signification.

It is funny that Stengers calls this a mathematician’s trust and views it as a characteristic that can be transferred to philosophy. I see this faith as the essence of philosophy (I wrote “dialectical imagination” in the margin of the page) and the element of  intellectual creativity common to problem-solving in any field.

It is certainly crucial to design innovation, and it is finding conditions favorable to it — the right level of desperation (which translates to willingness to trust), the right collaborators (who share this faith), the right deadlines and pace — that separates great design projects from dull ones.

It is also the difference between tedious debates and true collaborative dialogue: Do both parties have faith that another conception of a problem can yield radically new solutions — and actively prefer pursuing this utterly inconceivable, imperceptible, utter nothingness of an impossibility in the face of the most extreme anxiety? Or do they demand exhaustive disproof of all existing hypotheses prior to submitting unwillingly to some futile search for who-knows-what by some mysterious method nobody seems able to explain much less codify? The latter attitude make philosophical friendship impossible (and for those few capable of philosophy, taking this stance, in fact, is to refuse friendship). I feel like I need to add this softening qualification: Luckily, many other forms of friendship exist besides philosophical friendship.

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I have wedded this “mathematician’s faith” (or dialectical imagination) with a religious faith that perceives infinite importance in the exercise (especially collaborative exercise) of dialectical imagination, for the sake of deepening relationship with that who cannot be conceptualized — of transcendence. I have a simple word for the instinct that drives of this collaborative exercise: love.

This latter faith, the faith that there is better, and that better is tied to our relationship with realities beyond our sphere of understanding, and that this relationship involves other people is why I call myself a religious person.

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It is clear that I have to understand Whitehead.

 

Faith space

Normally I don’t publish this kind of disorganized mess, but today I feel compelled to reflect on what feels like a constricting world, where liberal space from others is increasing scarce.

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A person’s beliefs are not the same as that person’s faith.

Here is why I make the distinction: Beliefs are the product of innumerable choices, guided by attitudes that precede belief. The attitudes manifest primarily as our intuitions of relevance and value, and they pre-consciously influence what we are inclined to regard with interest or complacence, what we accept or question, what we embrace or push away.

Our practical responses are similarly guided. We are pre-consciously inclined to behave in particular ways to different kinds of beings and situations.

Before birth, long before we think or begin making conscious choices, a complex feedback process of perceiving, reacting, recognizing, responding has begun, and this process simultaneously produces us as people and our situation as the world we inhabit and the relationship between enworlded self and the world in which the self emerges is faith.

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The best conversations sound out harmonies and cacophonies among faiths, faiths felt to inhabit an impossibly deep, dense, vast reality — a reality which monotheists like to emphasize as one, which polytheists like to emphasize as plural, and which pluralists like emphasize as simultaneously plural and unified.

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When talking with people of other religions I often detect a shared faith, even despite divergent beliefs. They’re “coming from a good place.” Or their “hearts are in the right place.” This place is what I call faith. And the goodness and rightness seems for me to have much to do with a desire for more than what their beliefs can grasp or possess. This is what I experience as liberal, and, for me, it has less to do with what one confesses or professes, and more to do with hospitality, mobility and spaciousness of soul.

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It is not enough to be a mystic, to believe that there is more, to sense that that a beyond exists. It is necessary to desire it and want more and more of it, even though that means almost renunciation of many mystic virtues. A liberal soul does not have special divinatory or gnostic powers, or some special relationship with god that makes one immune to vulnerability, loneliness, anxiety, uncertainty or forsakenness. A liberal at heart might be a mystic turned inside out — …