BEING AWARE (INSTINCT/INTELLIGENCE IN SPIRA)

Open ‘Poem’ Bowl, 2009

Prior to any manifestation, awareness remains motionless and alone, knowing only its own eternal, infinite being.  Awareness does not know itself as an object in the way the mind seems to know objects, and thus awareness’s knowing of its own eternal, infinite being is said to be ‘empty’ or ‘void’.

However, that is only true from the point of view of the mind, which believes objects to be real things in their own right, made out of stuff called ‘matter’.  From such a point of view awareness is empty, void, not-a-thing or nothing.  From its own point of view – which is the only real point of view, and is itself not a ‘point’ of view – awareness is not nothing, nor is it something.  ‘Nothing’ and ‘something’ both belong to mind, for both derive their meaning from the assumption of independently existing ‘things’. Continue reading “BEING AWARE (INSTINCT/INTELLIGENCE IN SPIRA)”

TWENTY NINETEEN: IN REVIEW

There are things that intelligence alone is able to seek, but which, by itself, it will never find.  These things instinct alone could find; but it will never seek them.
Henri Bergson, Creative Evolution.

Favourite songs of 2019 (playlist):

Favourite songs of the Decade (alphabetical):

My own music that I have released in the past 10 years (mostly free downloads):

T.O.Y.S: EP 1 (2012), EP 2 (2013), EP 3 (2014), SICKS (2016), Three Characters Looking For An Exit (2020).

The Wednesday Club: So Claw (2011), Sour Crow (2011), Passing Strange (2013), Dry Humps (2013), So The Win Won’t Blow It All Away (2015), LURCHER (2017).

The Manhattan Love Suicides: More Heat! More Panic! (2015), Bikini Party/Birthday Kill 7″ (2016), Look Who’s Coming To Town (Please Let it Snow) 7″ (2016).

Adam John Miller: Portrait 05-07 (2013), Rapallo’d (2014), Songs in Ab (2014), ¡Alas, Montañas! (2018).

The Medusa Snare: I Saw You Look The Other Way 7″ (2011), Zum Henker: The Cinderella Demos (2011).

Leo Trout: No Thanks to Sunday (2019).

Satan & Megastar: Satan & Megastar (2013).

The What I Wanted To Do’s (albums I have written and recorded in a day on my own): #31 Sometimes it Pours (2011), #39 Sketches of Jason (2011), #47 The Shoe News EP (2012), #59 Notable Alumni Vol. 4 (2016), #60 Green Toes (2016), #62 Kitchen Songs (2017), #65 Every Joan of Arc is an Arbitrary Curve (2018), #68 Transitsongs (2018), #69 Process Reality (2019), #72 Statistically Meaningless (2019).

The What I Wanted To Do’s: Albums #29 – #72.

 

AWARENESS

All that is know, or could ever be known, is experience. Struggle as we may with the implications of this statement, we cannot legitimately deny it. Being all that could ever be known, experience itself must be the test of reality. If we do not take experience as the test of reality, belief will be the only alternative. Experience and belief – or ‘the way of truth and the way of opinion’, as Parmenides expressed it in the fifth century BCE – are the only two possibilities.

Whether mind perceives a world outside of itself, as is believed under the prevailing materialist paradigm, or projects the world within itself, as is believed in the consciousness-only approach, everything that is known or experienced is known or experienced through the medium of mind. As such, the mind imposes its own limits on everything that it ever knows, and thus all knowledge and experience appear as a reflection of its own limitations. It is for this reason that scientists will never discover the reality of the universe until they are willing to explore the nature of their own minds.

The word ‘reality’ is derived from the Latin res, meaning ‘thing’, betraying our world culture’s belief that reality consist of things made of matter. However, nobody has ever experienced or could experience anything outside awareness, so the idea of an independently existing substance, namely matter, that exists outside awareness is simply a belief to which the vast majority of humanity subscribes. It is the fundamental assumption upon which all psychological suffering and its expression in conflicts between individuals, communities and nations are predicated. If we refer directly to experience – and experience alone must be the test of reality – all that is or could ever be known exists within, is known by and is made of awareness alone.

Any intellectually rigorous and honest model of experience must start with awareness, and indeed never stray from it. To start anywhere else is to start with an assumption. Our world culture is founded upon such an assumption: that matter precedes and gives rise to awareness. This is in direct contradiction to experience itself, from whose perspective awareness is the primary and indeed only ingredient in experience, and must therefore be the origin and context of any model of reality.

It is commonly believed that awareness is a property of the body, and as a result we feel that it is ‘I, this body’ that knows or is aware of the world. That is, we believe and feel that the knowing with which we are aware of our experience is located in and shares the limits and destiny of the body. This is the fundamental assumption of self and other, mind and matter, subject and object that underpins almost all our thoughts and feelings, and is subsequently expressed in our activities and relationships.

Being aware or awareness itself is not a property of a person, self or body. All that is known of a body is a flow of continuously changing sensations and perceptions. All sensation and perceptions appear in the mind, and the only substance present in the mind is awareness or consciousness itself. Thus, the body is an appearance in mind, and the ultimate reality of mind, and therefore the body, is awareness.

It is thought that mistakenly identifies awareness with the limits and destiny of the body and thus believes that awareness is intermittent. However, in awareness’s own experience of itself – and awareness is the only ‘one’ that is in a position to know anything about itself – it is eternal, or ever-present.

Awareness vibrates within itself and assumes the form of the finite mind. The finite mind is therefore not an entity in its own right; it is the activity of awareness. There are no real objects, entities or selves, each with its own separate identity, appearing in awareness, just as there are no real characters in a movie. There is only awareness and its activity, just as there is only the movie screen and its modulation.

Awareness assumes the form of the finite mind in order to simultaneously create and know the world, but it doesn’t need to assume the form of mind in order to know itself. Awareness is made of pure knowing or being aware, and therefore knows itself simply by being itself. Awareness doesn’t need to reflect its knowing off an object in order to know itself, just as the sun doesn’t need to reflect its light off the moon in order to illuminate itself.

Rupert Spira, The Nature of Consciousness: Essays on the Unity of Mind and Matter.

METANOIA

Why dost thou prate of God?
Whatever thou sayest of Him is
untrue.
Meister Eckhart

The further one travels, the less one knows.
Lao Tzu

In religious literature the word ‘truth’ is used indiscriminately in at least three distinct and very different senses. Thus, it is sometimes treated as a synonym for ‘fact’ as when it is affirmed that God is Truth meaning that He is the primordial Reality. But this is clearly not the meaning of the word in such a phrase as ‘worshipping God in spirit and in truth.’ Here, it is obvious, ‘truth’ signifies direct apprehension of spiritual Fact, as opposed to second-hand knowledge about Reality, formulated in sentences and accepted on authority or because an argument from previously granted postulates was logically convincing. And finally there is the more ordinary meaning of the word, as in such a sentence as, ‘This statement is the truth’ where we mean to assert that the verbal symbols of which the statement is composed correspond to the facts to which it refers. When Eckhart writes that ‘whatever thou sayest of God is untrue,’ he is not affirming that all theological statements are false. In so far as there can be any correspondence between human symbols and divine Fact, some theological statements are as true as it is possible for us to make them. Himself a theologian, Eckhart would certainly have admitted this. But besides being a theologian, Eckhart was a mystic. And being a mystic, he understood very vividly what the modern semanticist is so busily (and, also, so unsuccessfully) trying to drum into contemporary minds namely, that words are not the same as things and that a knowledge of words about facts is in no sense equivalent to a direct and immediate apprehension of the facts themselves. What Eckvhart actually asserts is this: whatever one may say about God can never in any circumstances be the ‘truth’ in the first two meanings of that much abused and ambiguous word. By implication St. Thomas Aquinas was saying exactly the same thing when, after his experience of infused contemplation, he refused to go on with his theological work, declaring that everything he had written up to that time was as mere straw compared with the immediate knowledge, which had been vouchsafed to him. Two hundred years earlier, in Bagdad, the great Mohammedan theologian, Al-Ghazzali, had similarly turned from the consideration of truths about God to the contemplation and direct apprehension of Truth-the-Fact, from the purely intellectual discipline of the philosophers to the moral and spiritual discipline of the Sufis.

The moral of all this is obvious. Whenever we hear or read about ‘truth,’ we should always pause long enough to ask ourselves in which of the three senses listed above the word is, at the moment, being used. By taking this simple precaution (and to take it is a genuinely virtuous act of intellectual honesty) we shall save ourselves a great deal of disturbing and quite unnecessary mental confusion.

The subject matter of the Perennial Philosophy is the nature of eternal, spiritual Reality; but the language in which it must be formulated was developed for the purpose of dealing with phenomena in time. That is why, in all these formulations, we find an element of paradox. The nature of Truth-the-Fact cannot be described by means of verbal symbols that do not adequately correspond to it. At best it can be hinted at in terms of non sequiturs and contradictions.

The history of all the religions is similar in one important respect; some of their adherents are enlightened and delivered, because they have chosen to react appropriately to the words which the founders have let fall; others achieve a partial salvation by reacting with partial appropriateness; yet others harm themselves and their fellows by reacting with a total inappropriateness either ignoring the words altogether or, more often, taking them too seriously and treating them as though they were identical with the Fact to which they refer.

Aldous Huxley, The Perennial Philosophy.

SHADOWS

Image result for alberto manguel

Leop­ards break in­to the temple and drink all the sac­ri­fi­cial ves­sels dry; it keeps hap­pen­ing; in the end, it can be cal­cu­lat­ed in ad­vance and is in­cor­po­rat­ed in­to the rit­ual.
Franz Kafka

Every time we put something into words, we simultaneously pronounce a declaration of faith in the power of language to re-create and communicate our experience of the world, and our admission of its shortcomings to name this experience fully.  Faith in language is, like all true faiths, unaltered by everyday practice that contradicts its claims of power – unaltered in spite of our knowledge that whenever we try to say something, however simple, however clear-cut, only a shadow of that something travels from our conception to its utterance, and further from its utterance to its reception and understanding… Every book confesses the impossibility of holding fully onto whatever it is that our experience seizes.  All our libraries are the glorious record of that failure.

Alberto Manguel, Packing My Library.

ONE, TWO

1936. Aldous Huxley, by Cecil Beaton.

Behold but One in all things; it is the second that leads you astray.
Kabir

That this insight into the nature of things and the origin of good and evil is not confined exclusively to the saint, but is recognized obscurely by every human being, is proved by the very structure of our language. For language, as Richard Trench pointed out long ago, is often ‘wiser, not merely than the vulgar, but even than the wisest of those who speak it. Sometimes it locks up truths which were once well known, but have been forgotten. In other cases it holds the germs of truths which, though they were never plainly discerned, the genius of its framers caught a glimpse of in a happy moment of divination.’ For example, how significant it is that in the Indo-European languages, as Darmsteter has pointed out, the root meaning ‘two’ should connote badness. The Greek prefix dys-(as in dyspepsia) and the Latin dis- (as in dishonourable) are both derived from ‘duo.’ The cognate bis- gives a pejorative sense to such modern French words as bévue (‘blunder/ literally ‘two-sight’). Traces of that ‘second which leads you astray’ can be found in ‘dubious,’ ‘doubt’ and Zweifel – for to doubt is to be double-minded. Bunyan has his Mr. Facing-both-ways, and modern American slang its ‘two-timers.’ Obscurely and unconsciously wise, our language confirms the findings of the mystics and proclaims the essential badness of division- a word, incidentally, in which our old enemy ‘two’ makes another decisive appearance.

Here it may be remarked that the cult of unity on the political level is only an idolatrous ersatz for the genuine religion of unity on the personal and spiritual levels. Totalitarian regimes justify their existence by means of a philosophy of political monism, according to which the state is God on earth, unification under the heel of the divine state is salvation, and all means to such unification, however intrinsically wicked, are right and may be used without scruple. This political monism leads in practice to excessive privilege and power for the few and oppression for the many, to discontent at home and war abroad. But excessive privilege and power are standing temptations to pride, greed, vanity and cruelty; oppression results in fear and envy; war breeds hatred, misery and despair. All such negative emotions are fatal to the spiritual life. Only the pure in heart and poor in spirit can come to the unitive knowledge of God. Hence, the attempt to impose more unity upon societies than their individual members are ready for makes it psychologically almost impossible for those individuals to realize their unity with the divine Ground and with one another.

***

So far, then, as a fully adequate expression of the Perennial Philosophy is concerned, there exists a problem in semantics that is finally insoluble. The fact is one which must be steadily borne in mind by all who read its formulations. Only in this way shall we be able to understand even remotely what is being talked about. Consider, for example, those negative definitions of the transcendent and immanent Ground of being. In statements such as Eckhart’s, God is equated with nothing. And in a certain sense the equation is exact; for God is certainly no thing. In the phrase used by Scotus Erigena God is not a what; He is a That. In other words, the Ground can be denoted as being there, but not defined as having qualities. This means that discursive knowledge about the Ground is not merely, like all inferential knowledge, a thing at one remove, or even at several removes, from the reality of immediate acquaintance; it is and, because of the very nature of our language and our standard patterns of thought, it must be, paradoxical knowledge. Direct knowledge of the Ground cannot be had except by union, and union can be achieved only by the annihilation of the self-regarding ego, which is the barrier separating the ‘thou’ from the ‘That’.

Aldous Huxley, The Perennial Philosophy.

HEROISM MAY BE THE ONLY WAY TO LOVE

…we cannot repeat too often that it is not by preaching the love of our neighbour that we can obtain it. It is not by expanding our narrower feelings that we can embrace humanity. However much our intelligence may convince itself that this is the line of advance, things behave differently. What is simple for our understanding is not necessarily so for our will. In cases where logic affirms that a certain road should be the shortest, experience intervenes, and finds that in that direction there is no road. The truth is that heroism may be the only way to love. Now, heroism cannot be preached, it has only to show itself, and its mere presence may stir others to action. For heroism itself is a return to movement, and emanates from an emotion infectious like all emotions akin to the creative act. Religion expresses this truth in its own way by saying that it is in God that we love all other men. And all great mystics declare that they have the impression of a current passing from their soul to God, and flowing back again from God to mankind.

Let no one speak of material obstacles to a soul thus freed! It will not answer that we can get round the obstacle, or that we can break it; it will declare that there is no obstacle. We cannot even say of this moral conviction that it moves mountains, for it sees no mountains to move. So long as you argue about the obstacle, it will stay where it is; and so long as you look at it, you will divide it into parts which will have to be overcome one by one; there may be no limit to their number; perhaps you will never exhaust them. But you can do away with the whole, at a stroke, if you deny its existence. That is what the philosopher did who proved movement by walking: his act was the negation pure and simple of the effort, perpetually to be renewed, and therefore fruitless, which Zeno judged indispensable to cover, one by one, the stages of the intervening space. By going deeply into this new aspect of morality, we should find an impression of coincidence, real or imaginary, with the generative effort of life. If seen from outside, the activity of life lends itself, in each of its works, to an analysis which might be carried on indefinitely; there is no end to a description of the structure of an eye such as ours. But what we call a series of means employed is, in reality, but a number of obstacles overcome; the action of nature is simple, and the infinite complexity of the mechanism which it seems to have built up piece by piece to achieve the power of vision is but the endless network of opposing forces which have cancelled one another out to secure an uninterrupted channel for the functioning of the faculty. It is similar to the simple act of an invisible hand plunged into iron filings, which, if we only took into account what we saw, would seem like an inexhaustible interplay of actions and reactions among the filings themselves in order to effect an equilibrium. If such is the contrast between the real working of life and the aspect it presents to the senses and the intelligence which analyse it, is it surprising that a soul which no more recognises any material obstacle should feel itself, rightly or wrongly, at one with the principle of life?

Henri Bergson, The Two Sources of Morality and Religion.
Read the whole book here.

OBLIGATION IN BERGSON

…Obligation ranks among the most general phenomena of life. When the elements which go to make up an organism submit to a rigid discipline, can we say that they feel themselves liable to obligation and that they are obeying a social instinct?

Obviously not; but whereas such an organism is barely a community, the hive and the ant-hill are actual organisms, the elements of which are united by invisible ties, and the social instinct of an ant I mean the force by virtue of which the worker, for example, performs the task to which she is predestined by her structure cannot differ radically from the cause, whatever it be, by virtue of which every tissue, every cell of a living body, toils for the greatest good of the whole. Indeed it is, strictly speaking, no more a matter of obligation in the one case than in the other, but rather of necessity. It is just this necessity that we perceive, not actual but virtual, at the foundations of moral obligation, as through a more or less transparent veil.

A human being feels an obligation only if he is free, and each obligation, considered separately, implies liberty. But it is necessary that there should be obligations; and the deeper we go, away from those particular obligations which are at the top, towards obligation in general, or, as we have said, towards obligation as a whole, which is at the bottom, the more obligation appears as the very form assumed by necessity in the realm of life, when it demands, for the accomplishment of certain ends, intelligence, choice, and therefore liberty.

***

Beyond instinct and habit there is no direct action on the will except feeling.

***

It is through excess of intellectualism that feeling is made to hinge on an object and that all emotion is held to be the reaction of our sensory faculties to an intellectual representation.

Henri Bergson, The Two Sources of Morality and Religion.
Read the whole book here.

BELIEF, TRUTH & METAPHOR

Iain McGilchrist

A consensus is emerging from the literature that religious experience tends to be associated with the right hemisphere. This conclusion is supported by a book- length study of spirituality and the brain, by the comprehensive review of Devinsky and Lai (2008), and by McNamara (2009). McNamara largely implicates right fronto- temporal networks, a view supported by Trimble and Freeman (2006) and by Devinsky and Lai (2008), the latter of whom distinguish what they call the ‘religion of the everyday man’, with its characteristic ongoing belief pattern and set of convictions, predominantly localised to the frontal region, from ecstatic religious experience, more localised to the temporal region, both in the right hemisphere. Continue reading “BELIEF, TRUTH & METAPHOR”

V.

“If there is any political moral to be found in this world,” Stencil once wrote in his journal, “it is that we carry on the business of this century with an intolerable double vision. Right and Left; the hothouse and the street. The Right can only live and work hermetically, in the hothouses of the past, while outside the Left prosecute their affairs in the streets by manipulated mob violence. And cannot live but in the dreamscape of the future.

“What of the real present, the men-of-no-politics, the once-respectable Golden Mean? Obsolete; in any case, lost sight of. In a West of such extremes we can expect, at the very least, a highly ‘alienated’ populace within not many more years.”

Thomas Pynchon, V.