Thinking cuts furrows into the soil of being.  (Heidegger)

Where can I find a man who has forgotten words, so I can talk with him?  (Zhuangzi)



To say we have gone further down the rabbit hole the past few years is to measure the present against some vision of normality.  It certainly seems as though there is some level of absurdity underpinning events within the modern global culture.  Metrics tell us we have never been better off, whilst other metrics tell us we are on the brink of catastrophe.  It is within this context that I have been trying to make some sense of what the hell is going on, for some time now but with an earnest over the past few years.  This has lead me down several rabbit holes, forcing me to confront my own vision of normality.  This year I have read several profound books which have helped me further clarify what I think might describe how things have come to be the way they are.  It is not a case of what we think, but how.  This is such a simple statement to make, but a  much harder one to fully comprehend the significance of.

I started this year by reading Iain McGilchrist’s The Master and his Emissary and everything fell into place.  Building on and clarifying an intuition that had been growing, this book set the tone for what I would read and think about this year.  McGilchrist says, “certainty is the greatest of all illusions: whatever kind of fundamentalism it may underwrite, that of religion or of science, it is what the ancients meant by hubris. The only certainty, it seems to me, is that those who believe they are certainly right are certainly wrong,” adding that, “none of us actually lives as though there were no truth. Our problem is more with the notion of a single, unchanging truth.”  And this, it seems to me, is where we are at today.  Politics aside, no one seems to have illustrated this global predicament more this year than Jordan Peterson.  I read Maps of Meaning after The Master and his Emissary, at the suggestion that Peterson’s ideas mapped somewhat onto McGilchrist’s.  It is perhaps this that has occupied my academic enquiry the most this year.

The other two books that most occupied me this year were Charles Eisenstein’s Sacred Economics and George Lakoff and Mark Johnson’s Philosophy in the Flesh.  Whilst quite different to McGilchrist and Peterson, I have found a common thread underpinning these four books, illuminated along the way by returning to Heraclitus, and a new (to me) philosophical translation of the Daodejing by Roger T. Ames and David L. Hall.  The implications of this leave no aspect of ourselves and our relationships with each other and our environment untouched, and an appreciation of which could lead the way to a more harmonious way of life.  Eisenstein says:


Under the sway of dualism, we have essentially sought to divide the world into two parts, one infinite and the other finite, and then to live wholly in the latter which, because it is finite, is amenable to control.  Our lordship over nature is at heart an egregious self-deception, because its first step is to attempt nature’s precipitous reduction, which is equally a reduction of life, a reduction of experience, a reduction of feeling, and a reduction of being: a true Faustian exchange of the infinite for the finite.  This reduction comes in many guises and goes by many names. It is the domestication of the wild; it is the measuring and quantification of nature; it is the conversion of cultural, natural, social, and spiritual wealth into money. Because it is a reduction of life, violence is its inevitable accompaniment; hence the rising crescendo of violence that has bled our civilisation for thousands of years and approaches its feverish apogee as we conclude the present wholesale destruction of entire species, oceans, ecosystems, languages, cultures, and peoples.


What follows is my analysis of a way of thinking that has been influenced this year by these books.  A few disclaimers:  I have done my best to eschew the ‘poeticism’ of my previous years in review and write as clearly and succinctly as possible.  It is of course impossible and pointless for me to summarise large academic texts, so I would refer you to the books themselves for the full extrapolation.  Rather, I have taken sections from each to build up a picture of how various seemingly different ideas are implicitly interlinked.  Despite my intentions, this is not an academic essay and therefore I am well aware that, whilst I have tried hard not to, I may seem to contradict myself in places and to use some terminology confusingly.  My hope is that, if you are interested in thinking about the world, you may want to engage with these ideas in constructive discussion.  I certainly would not confess to having things figured out, but I feel comfortable, perhaps for the first time in my life, with my narrative.


Adam John Miller
20th December 2018




Image result for jill bolte taylor

When I lost [the] left hemisphere [of my brain] and its language centers, I also lost the clock that would break my moments into consecutive brief instances. Instead of having my moments prematurely stunted, they became open-ended, and I felt no rush to do anything. Like walking along the beach, or just hanging out in the beauty of nature, I shifted from the doing-consciousness of my left brain to the being consciousness of my right brain. I morphed from feeling small and isolated to feeling enormous and expansive. I stopped thinking in language and shifted to taking new pictures of what was going on in the present moment. I was not capable of deliberating about past or future-related ideas because those cells were incapacitated. All I could perceive was right here, right now, and it was beautiful.

My entire self-concept shifted as I no longer perceived myself as a single, a solid, an entity with boundaries that separated me from the entities around me. I understood that at the most elementary level, I am a fluid. Of course I am a fluid! Everything around us, about us, among us, within us, and between us is made up of atoms and molecules vibrating in space. Although the ego center of our language center prefers defining our self as individual and solid, most of us are aware that we are made up of trillions of cells, gallons of water, and ultimately everything about us exists in a constant and dynamic state of activity. My left hemisphere had been trained to perceive myself as a solid, separate from others.

Now, released from that restrictive circuitry, my right hemisphere relished in its attachment to the eternal flow. I was no longer isolated and alone. My soul was as big as the universe and frolicked with glee in a boundless sea. For many of us, thinking about ourselves as fluid, or with souls as big as the universe, connected to the energy flow of all that is, slips us out just beyond our comfort zone. But without the judgment of my left brain saying that I am a solid, my perception of myself returned to this natural state of fluidity. Clearly, we are each trillions upon trillions of particles in soft vibration. We exist as fluid-filled sacs in a fluid world where everything exists in motion. Different entities are composed of different densities of molecules but ultimately every pixel is made up of electrons, protons, and neutrons performing a delicate dance. Every pixel, including every iota of you and me, and every pixel of space seemingly in between, is atomic matter and energy. My eyes could no longer perceive things as things that were separate from one another. Instead, the energy of everything blended together. My visual processing was no longer normal.

I was consciously alert and my perception was that I was in the flow. Everything in my visual world blended together, and with every pixel radiating energy we all flowed en masse, together as one. It was impossible for me to distinguish the physical boundaries between objects because everything radiated with similar energy. It’s probably comparable to when people take off their glasses or put eye drops into their eyes – the edges become softer. In this state of mind, I could not perceive three dimensionally. Nothing stood out as being closer or farther away. If there was a person standing in a doorway, I could not distinguish their presence until they moved. It took activity for me to know that I should pay special attention to any particular patch of molecules. In addition, color did not register to my brain as color. I simply couldn’t distinguish it. Prior to this morning when I had experienced myself as a solid, I had possessed the ability to experience loss – either physical loss via death or injury, or emotional loss through heartache. But in this shifted perception, it was impossible for me to perceive either physical or emotional loss because I was not capable of experiencing separation or individuality. Despite my neurological trauma, an unforgettable sense of peace pervaded my entire being and I felt calm.

Although I rejoiced in my perception of connection to all that is, I shuddered at the awareness that I was no longer a normal human being. How on earth would I exist as a member of the human race with this heightened perception that we are each a part of it all, and that the life force energy within each of us contains the power of the universe? How could I fit in with our society when I walk the earth with no fear? I was, by anyone’s standard, no longer normal. In my own unique way, I had become severely mentally ill. And I must say, there was both freedom and challenge for me in recognizing that our perception of the external world, and our relationship to it, is a product of our neurological circuitry. For all those years of my life, I really had been a figment of my own imagination!

When the time keeper in my left hemisphere shut down, the natural temporal cadence of my life s-l-o-w-e-d to the pace of a snail. As my perception of time shifted, I fell out of sync with the beehive that bustled around me. My consciousness drifted into a time warp, rendering me incapable of communicating or functioning at either the accustomed or acceptable pace of social exchange. I now existed in a world between worlds. I could no longer relate to people outside of me, and yet my life had not been extinguished. I was not only an oddity to those around me, but on the inside, I was an oddity to myself. I felt so detached from my ability to move my body with any oomph that I truly believed I would never be able to get this collection of cells to perform again. Wasn’t it interesting that although I could not walk or talk, understand language, read or write, or even roll my body over, I knew that I was okay? The now off-line intellectual mind of my left hemisphere no longer inhibited my innate awareness that I was the miraculous power of life. I knew I was different now – but never once did my right mind indicate that I was “less than” what I had been before. I was simply a being of light radiating life into the world. Regardless of whether or not I had a body or brain that could connect me to the world of others, I saw myself as a cellular masterpiece. In the absence of my left hemisphere’s negative judgment, I perceived myself as perfect, whole, and beautiful just the way I was.

Jill Bolte Taylor, My Stroke of Insight: A Brain Scientist’s Personal Journey
Read the whole book here.


There is no certainty, fixity or isolation in nature. Things we make give the illusion of being so. Machines give us the idea that the world is made from bits put together. At least in the so-called ‘life’ sciences, we still imagine that things are mechanical, in just this way, while in physics the idea was discarded around a hundred years ago. We talk of the brain having wiring, circuitry and switches, of its ‘functioning’, ‘processing’ information, etc From this you might deduce that we knew exactly what sort of thing a brain was, or at least what sort of thing a neurone was, but in reality we don’t have the slightest idea. In fact every individual cell is a quite extraordinarily complex self-regulating and self-repairing system entirely unlike any wire that ever existed. It forms tens of thousands of connections. As there are billions of neurones involved, the number of connections is virtually infinite. And everything in such a system is reciprocal rather than linear. This is not like anything we can know.

Though people talk of the problem of consciousness, I would be inclined to turn things on their head and say, ‘What problem? The real problem is matter.’ Consciousness we know inside and out; but matter, that is closed to us. In fact it is its closed quality, its way of offering resistance to consciousness, that defines it. The existence and nature of matter is at least as hard to explain as the existence and nature of consciousness – I would say harder: it is just the familiarity with which we treat it every day that makes matter seem simple.

It probably sounds like a cop out, but I do believe that prescriptions are one of the reasons we are so messed up nowadays. We always have to have a plan, an algorithm, a set of bullet points, and that immediately narrows things down, so we imagine that we just need to put this plan into action. It discounts the creative, the spontaneous, the improvised, the unexpected, the fruits of the imagination of those who take the ‘plan’ forward. What I can see now is limited; what others may see is limitless. Our plans are always at too local, too detailed a level. For example, if you want to educate people, you don’t give them a lot of procedures to carry out or just information to spew. You inculcate habits of mind: curiosity, a habit of sceptical questioning, enthusiasm, creativity, patience, self-discipline – the rest comes naturally. Equally you can’t go into a country and set up the structures of democracy. That is back to front, and they will inevitably fail. What is needed is a habit of mind that sees the value in democratic institutions; in time they will then emerge naturally, and flourish.

It is irrational, and in the end unscientific, to imagine that we understand everything because we have a way of analysing it into ever smaller parts. We are seduced by the simplistic take on the world offered to us by our left hemisphere, the part of us that we know actually sees less, and certainly understands less. The worst and most damaging aspect of this is the arrogance of those scientific materialists who believe they know it all – the internet is full of the evidence of their rage and intolerance towards anyone who does not buy their philosophy. Their minds are as firmly closed as those of any religious fundamentalist – and let me make clear that I find religious fundamentalism every bit as mindless and as damaging. The arts, I believe, have a pivotal role in putting us in touch with the transcendent, with whatever it is that is beyond us. They are core to a civilisation, measures of its health, and should be treated as such by government. They are not an optional extra. But they also matter too urgently to become purely intellectual games. They need to have viscera, and affect us viscerally. Which is not at all the same as saying ‘gutsy’, in the sense of constantly ‘shocking’ and ‘daring’ – in fact rather the opposite. They need to stop being just ‘clever-clever’, ironic, disaffected, ‘above’ it all in a place from which one can see that ‘really’ there is no meaning to anything. Seeing no meaning may say more about you than about the world you are looking at.

How to bring these things about? Well, first of all we need smaller communities. We are not equipped to deal with social groups on the scale of a modern city. When Johnson said that ‘when a man is tired of London, he is tired of life’, he was talking of a city less than a tenth the size it is now, and very much more like a collection of villages. In smaller communities we recognise one another, learn about one another, feel we know whom we can trust, and are able to form bonds. We also need to live closer to our ultimate context, the natural world. We are part of it, not as we see ourselves, standing over against it, taming or subduing it to serve our deracinated urban existence. We can bring this about without losing the sense of overall connectedness. In the past, often small communities were inward-looking, developed antipathies through ignorance, and became too certain of what they believed. One of the advantages that has come with technology is that we can remain far more in touch with one another and with what others are thinking than we could before.

Iain McGilchrist in conversation with Jonathan Rowson
Full transcript and information here.


From Perspectiva.