TAKING MATTER SERIOUSLY

It is hard to deny that the power of language has been substantial. One might argue that it has been too substantial, or perhaps more to the point, too substantializing. Neither an exaggerated faith in the power of language nor the expressed apprehension that language is being granted too much power is a novel feature of the late twentieth century and the early twentyfirst. For example, during the nineteenth century, Nietzsche warned against the mistaken tendency to take grammar too seriously: allowing linguistic structure to shape or determine our understanding of the world, believing that the subject-and-predicate structure of language reflects a prior ontological reality of substance and attribute. The belief that grammatical categories reflect the underlying structure of the world is a continuing seductive habit of mind worth questioning. Continue reading “TAKING MATTER SERIOUSLY”

THE CORONATION

The Gift of Loss | Charles Eisenstein

For years, normality has been stretched nearly to its breaking point, a rope pulled tighter and tighter, waiting for a nip of the black swan’s beak to snap it in two. Now that the rope has snapped, do we tie its ends back together, or shall we undo its dangling braids still further, to see what we might weave from them?

Charles Eisenstein, The Coronation.
Listen to/or read the full essay Here.

HUGGING MONSTERS

The anthropocentrism that looks out on the world and says “we did this!” – including the more tolerable kind that looks out on the so-called Anthropocene and sadly mutters “we did this” – denies the significance of the other-than human in the world’s emergence.  The closer we look, the more we find that we never act alone: every small gesture is a generation of the collective.  Every small gesture is already cooked in a cauldron of many spoons, stirred by things whose names we can pronounce, and other things that are not quite nameable.  Every small gesture is already a compost heap of a million critters.  The “human” is a carnival of nonhuman doings; it is, to use Karen Barad’s term, a posthumanist performativity that shapes the world, allocates agency, and troubles boundaries.  Like dust.

We are fundamentally porous and promiscuous.  This is the world we live in – a carnival of the unexpected, of the irregular, the grotesque, or monstrous bodies – where the hard and cold lines that distinguish you from me, us from trees, trees from economics, and economics from whale shit are blurry, leaky and wet.  our own bodies are populated by trillions of other bacterial cells in their own becomings, but these cells do not live “on” you, or with you, or through you.  They are you: they are necessary to your body’s ongoing survival.  You couldn’t be human without these alien entanglements that breach the fences between you and your environment.  These overlapping bodies, pressed together in this strange material world characterised by a “horrifying kind of intimacy,” make it impossible to make a once-and-for-all cut between where I stop and where you begin, or where life stops and death triumphs, or where matter gallops forward and mind allegedly tugs on the reins.  It is in this sense we are monsters.  We are one and many.  You are only yourself through others.

Is this a way of easing oneself out of responsibility for, say, the impact of industrial activity on climate and environmental well-being? No, it is a way of deepening it – because to so summarily assign blame and pin an entire upholstery of multiple events to a single factor, or an essential substrate working behind the scenes, is to further distance ourselves from the world’s happenings and – intentions notwithstanding – reduce the world to separable parts where our technological mastery is its main driver.  It is to strip matter of its own desire, will, intention, and movement so that it doesn’t present an impediment to our concerns.

Bayo Akomolafe, These Wilds Beyond Our Fences.

POSTACTIVISM

Image result for Bayo Akomolafe

The world that the climate activist hopes to save kills him. Dismantles him. Tears him apart. Diffracts him so that what was once quintessential is now spread abroad. Things fall apart and the centre cannot hold.

Instead of an independent agent – the vaunted unit of social change whose intentions and motivations and exhaustions are the engine room of world change – surrounded by the paraphernalia of her vocation, we must now turn our attention to the whole assemblage and what this organization of bodies is doing. The climate activist is no longer the human separate from the furniture of activism, but the ‘human’ and the materials: the computer screens, the concepts, the classifications, the categories of thought, and the city in its subjectivizing effects. As such, the classical self is decentred as the focus of our attention and prayers; social change is not predicated on the unilateral moves of the human self, but on assemblages breaking through (deterritorializing and reterritorializing) other assemblages. Continue reading “POSTACTIVISM”

MAYA AS CREATIVITY

The word maya is used in the non-dual traditions to describe consciousness’s ability to assume a form with which it seems to limit itself.  It is the power that a screen possesses to appear as a landscape and, as such, seem to veil itself with its own creativity.  From this perspective maya is often translated as ‘illusion,’ that is, the ability of infinite consciousness, the self-aware screen, to appear as something other than itself, which it now knows from the perspective of a separate subject within its own dream.  However, the illusion is only such from the limited and ultimately imaginary perspective of the separate subject of experience that seems to come into existence as a result of consciousness’s veiling power.

Maya, as illusion, is the activity of the mind through which infinite consciousness brings manifestation out of its own being into apparent existence.  It is its own cause.  However, from the point of view of consciousness, its ability to assume innumerable names and forms does not create the illusion of a world, but is rather seen and experienced as an ever-changing outpouring of itself within itself in order to realise, manifest and enjoy the endless flow of its own infinite potential in form.  Thus, the deeper meaning of the word maya is ‘creativity,’ the process by which consciousness manifests itself as an ever-changing flow of experience without ever ceasing to be and know itself alone.

In other words, the veiling of consciousness is only such from the perspective of the separate subject of experience.  From the perspective of a separate self, maya is an illusion; from the perspective of consciousness, it is an expression of its own inherent freedom and creativity, with which its never-changing reality appears in the form of ever-changing experience.

Thus, when the apparently separate self is divested of its self-assumed limitations and stands revealed as the true and only self of infinite awareness, maya ceases to be a veiling power and is experienced as a revealing power, and in correspondence with this change, objective experience, which once seemed to veil consciousness, now shines within it.

Consciousness knows itself in and as the totality of experience.  Even our darkest moods shine with the light of its knowing.  This ability of consciousness to be, know or become anything other than itself is the experience of love, which admits no separation, objectivity or otherness.  Thus, from the perspective of consciousness, creation is a manifestation of love.

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

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)”

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.