Bird Land

I recall that it was Mary Louise Von Franz who stated that those who come to be ordinated by the puer-aeternus complex, often are fascinated by airplane, aviation, flight. Antoine de Saint-Exupéry, author of The Little Prince and Night Flight, was given as example of this, really was a paragon of this complex.

Okey-dokey!

Airline Reporter | Aviation Week

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Deep Ecology Foundation

The Deep Ecology Platform

1. The well-being and flourishing of human and nonhuman life on Earth have value in themselves (synonyms: inherent worth, intrinsic value, inherent value). These values are independent of the usefulness of the nonhuman world for human purposes.

2. Richness and diversity of life forms contribute to the realization of these values and are also values in themselves.

3. Humans have no right to reduce this richness and diversity except to satisfy vital needs.

4. Present human interference with the nonhuman world is excessive, and the situation is rapidly worsening.

5. The flourishing of human life and cultures is compatible with a substantial decrease of the human population. The flourishing of nonhuman life requires such a decrease.

6. Policies must therefore be changed. The changes in policies affect basic economic, technological, and ideological structures. The resulting state of affairs will be deeply different from the present.

7. The ideological change is mainly that of appreciating life quality (dwelling in situations of inherent worth) rather than adhering to an increasingly higher standard of living. There will be a profound awareness of the difference between big and great.

8. Those who subscribe to the foregoing points have an obligation directly or indirectly to participate in the attempt to implement the necessary changes.

—Arne Naess and George Sessions (1984)

Foundation for Deep Ecology

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Low Tech

Low Tech

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Crown of Creation

The Upsetter from Encyclopedia Pictura on Vimeo.

GodIsWatching

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DeBate Son

NoraandGregoryBateson Nora Bateson with her father

I. Ding an Sich

Perhaps the largest question in epistemology is: How can we know anything if we cannot know the Ding an sich, the thing-in-itself? Or, another way of putting it: If we cannot know the Ding an sich, do we know the natural world at all?
Gregory tended to say that we know images of the world, not the world itself. An epistemology of mediate realism says that we do not know our images of the world, but we know the world itself through our images of it. Gregory cannot come to an epistemology of mediate realism because he has no developed theory of refer- ence, no theory of intentionality or ‘aboutness.’
Let’s parse this problem more finely than Gregory did. The notion of the Ding an sich goes back to the scholastic philosophers of the 13th century who used the phrase in se vs. quoad nos, a pair of philosophical jargon terms that are understood in relation to each other. Any being or entity that is understood quoad nos is under- stood as it relates to us. We might say that the sun is a disk, quoad nos, as far as we are concerned, i.e., from our point of view. But the sun is a sphere in se, in itself, i.e., not relative to any particular observer.

But there is a subtlety here that must be examined.

When we use the phrase ‘in itself’, in se, an sich, we seem to mean the object or event without its relationships to other things. But the question is, is any object or event real without its relationships to other things?
Of course there is a difference between the relationship to a perceiver, i.e., the causal relationships that trigger perceptions, and the relationships that a thing has altogether, the sum of its relationships to everything (as Kant and Bateson point out). But, is it not the case that we organisms perceive objects and events by means of the relationships that the objects and events have to other things?

The white egret is seen at dusk by virtue of the characteristic way light relates to the molecular patterns of its feathers. The crow is harder to see at dusk and may be missed entirely – because of the characteristic way its feathers absorb rather than reflect streams of photons. We perceive the mass of a paperweight by holding it in our hand. This perception is possible due to the attraction, the relationship, between the paperweight and the mass of the earth. Our perception of the mass of the object is due to the intrinsic gravitational relationship between it and the earth.

It is due to their relationships with other things that objects are able to be per-ceived by organisms with senses. But the fact that material objects have relation- ships to each other: reflectivity, resistance, momentum, gravitational mass, chemical reactivity, vibratory speed, resonance, etc, is not extrinsic to them. It is intrinsic. To think any other way is to imagine an essence, as in the Aristotelian/scholastic tradi- tion, an essence which is different from and mentally separable from the perceiva- ble ‘accidents,’ color, texture, shape, reflectivity, etc. This philosophy of essentialism has been left behind, undermined by scientific evidence during the 20th century.

Therefore, any thing in itself is a thing with its relationships. The idea of a thing without its relationships to other things is clearly just an idea. Such a thing cannot exist in the real world. It is an abstraction of the mind. So, we must conclude that the thing in itself, the Ding and sich, has relationships. And it is precisely through (by means of) these relationships that the perception and thus cognition of the object occurs. Therefore, we can know/perceive the thing-in-itself, but of course, indirectly, through the medium of the senses and central nervous system.

The philosophical texts that have for centuries claimed that the thing in itself cannot be known are the result of a trick of words, a subtle assumption that the real things out there are somehow stripped of their relationality. As we have seen, a little reflection shows that this is absurd. The relationality of things in the world is intrin- sic to what they are in themselves. Therefore, any Ding an sich that cannot be known only exists in our minds. The Ding an sich that cannot be known is precisely not a real thing in the world, but a mental construct, a figment of the conceiving mind. All Dinge an sich in the concrete world can in principle be known. Yes, known as Dinge an sich, as things in themselves.

However, they cannot be known directly, i.e., immediately, because nothing can be known without the mediation of the nervous system. But still they can be known in themselves, that is in their intrinsic relationships, through relationships that are inseparable from their intrinsic qualities, characteristics.

II. Conclusion
There were a few linked issues that are both relevant to his work and linked to each other that Gregory did not address, amidst the very large number that he did. Along with aboutness and reference which he did not work on, there was action. At an informal seminar not long before his death I asked him to speak to a philosophy of action. He responded, ‘Well, you know I have never been much for action.’ I suggested, then, that he might speak to a philosophy of non-action. He looked at me, and remained silent.

These issues of intentionality and action go together. As I have pointed out, his blind spot about action led him to miss the role of the direct access the hands have to the territory. In describing the man with the axe, he focused on the circuit of dif- ferences, i.e., the creatural aspect, not the ability of the pleromic axehead to directly change the territory.
We know the territory is there beyond our maps because it resists us. It resists our efforts to do things and our efforts to know things. But it does not resist absolutely.

The interaction of hand work and mind work has given us virtually all the under- standings of nature that the sciences have offered. Each year, each decade we know more – not just a little more, but much more. Although it is true that the interaction of the pleromic hand and creatural mind brings our images into a closer fit with the territory only asymptotically, the clear evidence of continually improved and improving knowledge due to their interaction is the ultimate warrant for realism.

Chapter 3 What Connects the Map to the Territory?
Tyrone Cashman – A Legacy for Living Systems Gregory Bateson as Precursor to Biosemiotics Springer, Jesper Hoffmeyer Editor) – fulltext pdf

Cashman, one of the moving forces behind wind energy in California, in the full essay provides one of the most singularly coherent advances of Bateson’s incomplete epistemology.

Gregory Bateson at Oikos

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Pagan Waterworld

Jaison deCaires TaylorUnderwater Sculpture

A must see artist’s web site.

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Basics

Four Elements

Four personal findings coordinate my global sensemaking. Each is not taken to be a fact, rather each is taken as a fact. Each is the result of prior revisions.

Number One: As one steps conceptually steps back through human history each human abstraction and every human idealism falls away.

(Take that “information scientist” Dr. Gitt!)

God's Baking

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Am I Understood?

WTFRAK

The total self-corrective unit which processes information , or, as I say,’thinks’ and ‘acts’ and ‘decides’, is a system whose boundaries do not at all coincide with the boundaries either of the body or of what is popularly called the ‘self’ or ‘consciousness’; and it is important to notice that there are multiple differences between the thinking system and the ‘self’ as popularly conceived. – Gregory Bateson

Delleuzian-Lewin The Cyclical process of Action Research – The Contribution of Gilles Deleuze — G.F. Bertini

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Mihalyi Csikszentmihalyi explains. . .

Each of us is born with two contradictory sets of instructions: a conservative tendency, made up of instincts for self-preservation, self-aggrandizement, and saving energy, and an expansive tendency made up of instincts for exploring, for enjoying novelty and risk–the curiosity that leads to creativity belongs to this set. But whereas the first tendency requires little encouragement or support from outside to motivate behavior, the second can wilt if not cultivated. If too few opportunities for curiosity are available, if too many obstacles are put in the way of risk and exploration, the motivation to engage in creative behavior is easily extinguished. – Mihalyi Csikszentmihalyi

Nine elements of flow

Csikszentmihalyi identified nine elements of flow:

1. There are clear goals every step of the way. In many everyday situations, there are contradictory demands and it’s sometimes quite unclear what should occupy our attention. But in a flow experience, you have a clear purpose and a good grasp of what to do next.

2. There is immediate feedback to one’s actions. When you’re in flow, you know how well you’re doing.

3. There is a balance between challenges and skills. If a challenge is too demanding compared to your skill level, you get frustrated. If it’s too easy, you get bored. In a flow experience, there is a pretty good match between your abilities and the demands of the situation. You feel engaged by the challenge, but not overwhelmed.

4. Action and awareness are merged. People are often thinking about something that happened – or might happen – in another time or place. But in flow, you’re concentrated on what you’re doing.

5. Distractions are excluded from consciousness. Because you’re absorbed in the activity, you’re only aware of what’s relevant to the task at hand, and you don’t think about unrelated things. By being focused on the activity, unease that can cause anxiety and depression is set aside.

6. There is no worry of failure. In a state of flow, you’re too involved to be concerned about failing. You just don’t think about failure. You know what has to be done and you just do it.

7. Self-consciousness disappears. People often spend a lot of mental energy monitoring how they appear to others. In a flow state, you’re too involved in the activity to care about protecting your ego. You might even feel connected to something larger than yourself. Paradoxically, the experience of letting go of the self can strengthen it.

8. The sense of time becomes distorted. Time flies when you’re really engaged. On the other hand, time may seem to slow down at the moment of executing some action for which you’ve trained and developed a high degree of skill.

9. The activity becomes “autotelic” (an end in itself, done for it’s own sake). Some activities are done for their own sake, for the enjoyment an experience provides, like most art, music, or sports. Other activities, which are done for some future purpose or goal – like things you have to do as part of your job – may only be a means to an end. But some of these goal-oriented activities can also become ends in themselves, and enjoyed for their own sake. Csikszentmihalyi concludes by saying that “in many ways, the secret to a happy life is to learn to get flow from as many of the things we have to do as possible.”

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Three Dreams, Late Summer 2014

 

S.Calhoun, 2014

Ship Wreck, Tiled Version #1 (S.Calhoun, 2014)

Dream #1

I’m driving a winding road on a nice summer day and I drive out of the countryside and then I’m on a winding road by a big lake and the road starts to wind down toward this coast.

I sense I’m going a little too fast. Seems in control but I start on a big turn just as a village and pier come into sight. I see a big white yacht and and a group of sharply dressed grown-ups. This distracts me and the next thing the car flies off the road, flies off the hillside and heads right toward the yacht.

I don’t experience the actual crash to any dramatic degree.

Seen changes. I’m a very old man in a small house. Our car Sassy is very old and on my lap. There is a sign among the picture on the wall and it says: 2044.

I slowly become oriented to the room I’m in. A dark haired woman in a maid’s uniform is standing off to the side.

A crippled man comes in the front door. I shake his hand and he turns and tosses his cain away.

An old lady come in and tells me she can’t hear anything. I touch her ears, and say to her, “How about now.”

She nods her head.

I turn to the cat (Sassy) on my lap and say, “It always surprises me every single time that I can do that.”

From behind me, the maid says: “It’s your atonement.” (The maid carries a substantive tone: sober, attentive, prepared. She’s pretty in a severe way, and middle-aged.)

When I look toward her, the sign now says 2050. I feel ninety-six years old too. The cat on my lap is very still, maybe coming to her end.

More people come to be healed one by one.

After a healed girl leaves, the maid comes up behind me and puts her hand on what I realize is a wheelchair, and pushes me through the front door onto a wide porch. There’s a line of hurting people waiting near the door. Yet, when she pushes me onto the porch, she says to me over my shoulder,

“Then there’s your other legacy to remember.” She turns the chair to the right and pushes it to the very edge of the porch.

At that, I look down the hillside. I hear music. It’s dusk. At the bottom of the hill I see an enormous colorful carnival with lots of people, and I can hear the sounds of the celebration as it carries from there to my front porch.

Dream #2

I.
I’m watching out a big main window on the second floor of a large club–it may be a yacht club–at an odd scene. Lots of people gathered on the 2nd floor porch and are looking up in the sky. I can see the glint and gleam of the sun on a clear day flashing and reflecting off small stuff floating in the sky.

I step outside into the crowd and look up. I see small metallic umbrellas. A boy next to me tugs on my pants and says: “they are robotic.”

I walk down the porch near of kids and observe the robotic umbrellas coming almost within reach. But then they stop and hover and gleam. Some seem to be copper, others silver or aluminum.

Suddenly, I’m struck that I need to go get my turntable. I fetch it and set it up on a small table on the far edge of the porch. I go back to get a record to play on it. When I return moments later, to my shock, the turntable is gone.

I shout to no one in particular but to the assembly of adults and kids, “Never mind the robots, somebody took my turntable!” I feel very upset and realize no one cares about my turntable.

II.
A bird’s eye view of me on a scooter, propelling myself down a suburban sidewalk. Attached to my waste is a yellow rope and it drags along a small wooden rectangular box. The box is the same dimensions as a shoe box, but twice as deep. It has no lid.The right side of the sidewalk is very rough and cracked and holes appear every now and then. It seems important enough to keep on that side of the sidewalk that I hale joggers in front of me to move left.

I come to a big intersection. I wait for the Walk signal. Other people come to the intersection. I ask several of the people, “Have you seen my turntable?”

Then, realizing I missed the Walk signal, I step out into the intersection. I feel lost for a moment. Then a police car rolls up and the officer jumps out.

“What are you doing in the road?”

“I’m waiting for the signal and looking for my turntable.”

“You’re breaking the law.”

He grabs me and forces me up against his car and pins me there with one hand. With the other he turns on his walkie talkie.

He makes a call.

“I’ve got a problem here and I’m going to make an arrest.”

Pause.

“It seems to me the person is disoriented and it’s probably a Code Between the Eyes.”

He pens the door and shoves me in the police car.

III.

At the station, I argue with the sergeant at the desk that there’s been a mistake. He tells me, “The officer is experienced and he says it’s a textbook case of insanity. He says you were going on and on about your turntable.”

I tell him I think somebody stile my turntable.

“The judge will determine what happened.”

The scene changes to a court room. It’s just me, the officer, a prosecutor, and a judge. The prosecution makes a case based in my missing the walk signal and then stepping into the intersection. The judge tells me its my turn.

I agree to the facts as stated, but then I say,

“This is the exact kind of case in which expert opinion is required. Both accounts agree, but, since I’m not insane, the conclusion differs.”

The judge responds, “I see this and I will gave you and the officer work it out.”

Now the officer and I sit at the classic steel table in an interrogation room.

He states the several facts in order. Each fact he asserts I respond by asking him,

“Have you ever done the same thing?”

He replies every time, “Yes, I have.”

Back in the court room, the judge calls the officer and me to the bench.

He states the following:

“We had two psychiatrists observe your mediation. Both, after some discussion in chambers, agree, that Calhoun is not insane. They both were impressed at Calhoun’s sane method of deconstructing his insanity, and so their expert opinion is that no insane person would be able to do the deconstruction Calhoun managed to do.”

I feel relieved. I turn the officer and tell him, “We’re not very different.”

The judge tells me that I am free to go.

This feels like a victory.

Dream #3

From above the scene unfolds as if shot from a helicopter: a huge mixed group of people is running between two brick walls, maybe about twenty feet wide, and the walls are set in a large field.

The perspective changes to pick me out of the crowd. I’m running with it. The walls are old and ten+ feet tall. The feel of the crowd is that they are motivated, compelled–I feel this about the crowd–and, yet, I do not know what is really going on.

Next the perspective is first person, through my eyes, at ground level, and amidst the crowd. The walls are slowly converging. The crowd slows down. I continue to the front where I come to a wooden door with a window in it. At the door, in the window, I see very clearly my reflection, except I’m a young man with long hair, maybe around twenty years old.

I’m impressed with the trick: I feel my current age but see a young man.

I open the door and start walking. People from the crowd come through the door and squeeze past mer and start running again. This passage between the walls is not the width of a doorway.

I kind jostles me as he passes me, and squirts by and starts running. Then I see he is being chased by a young man in black pajamas. I think he is a fundamentalist of some sort.

The narrow path looks to end up ahead at a wall perpendicular to the two walls. I walk fast and come to see the path ends and one can go left or right. I see the boy at this wall ahead. He jumps into a hole in the wall but cannot get through, and so there is just the site of his blue shorts, bare legs, red sneakers, and the man in in black reaching him.

The man in black stops and starts spanking the boy’s behind. I trot up next to him and ask him,

“What’s the problem?”

“The boy disagreed with me, so I’m punishing him.”

I get the man’s full attention, put my hand up, palms facing toward him. I tell him,

“Instead of punishing him, let’s pray. That is the best thing to do when you disagree.”

I went to my knees, as did the man in black. We started praying.

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Kippie In Repose

Kippie

Our fifth cat, Kippie, chilling on the stairs. Yes, you have to be careful going down the stairs.

Kippie’s kittie psychology possesses an aspect I haven’t previously observed in a cat. Susan describes it this way: Kippie doesn’t respect other cats boundaries.” What he’ll do is jump to where one of the other four cats are lying down and land right on them. He will move them out of the way irrespective of how much room is accessible, and, shortly after the other cat departs, he’ll leave too. I suppose he’s asserting alpha rights to a micro territory!

Along with this consistent behavior, Kippie is also the least likely of all the cats to pick a tussle with his mates. Apparently, he is the alpha.

bonus:
A man in a movie theater notices what looks like a cat sitting next to him. “Are you a cat?” asked the man, surprised.

“Yes.”

“What are you doing at the movies?”

The cat replied, “Well, I liked the book.”  source

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Teaching Cartoon – Systems are not in Nature, they are in the mind of humans.

teaching cartoon

h/t The Wizard of Id (used without permission)

“The fixity of the milieu supposes a perfection of the
organism such that the external variations are at each
instant compensated for and equilibrated…. All of the vital
mechanisms, however varied they may be, have always
one goal, to maintain the uniformity of the conditions of
life in the internal environment …. The stability of the
internal environment is the condition for the free
and independent life.” *

* Claude Bernard, from Lectures on the Phenomena Common to Animals and
Plants, 1978. Quoted in C Gross, “Claude Bernard and the constancy of the internal
environment”, The Neuroscientist, 4:380-5 1998

Claude Bernard 1813–1878

Bernard introduced the concept of the milieu intérieur – the regulatory function that the nervous system applies to the stability of internal secretions and tissues. It anticipated the notion of homeostasis, introduced by Walter Cannon (1871-1945) in 1932, which has been at the heart of many psychological theories of learning and motivation.

The range of Bernard’s experimental research was vast, being concerned initially with digestion and its nervous control, and extending to the whole of experimental physiology and its philosophical underpinnings. His influence on physiology, both through his teaching and his many textbooks, was far-reaching. His studies of control mechanisms in the vascular system led him to propose a more holistic view of physiology: he stated that “Systems do not exist in Nature, but only in men’s minds”. Bernard rejected the prevalent approach of comparative physiologists who emphasised species differences, proposing a general physiology which “does not seek to grasp the differences that separate beings, but the common points that unite them”. He was also skeptical about the use of averages in the study of complex systems, favoring the presentation of results from the “most perfect experiment” as a reflection of the true state of affairs. source: Portraits of European Neuroscientists

The Things We Do. Using the Lessons of Bernard and Darwin to Understand the What, How, and Why of Our Behavior Gary Cziko

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Alice’s Restaurant of the Sacred

Double-Rainbow11h

The above double rainbow was captured this afternoon, the afternoon following the Jung-Fire email discussion being notified by Jennifer Howell of the passing of her mother, Alice O. Howell.

Alice was the group’s mentor and maven. She was a master teacher, astrologer, Jungian, poet, philosopher, contemplative, adventurer, and all of this is mere litany of dedication in the light of her being a carrier of feminine wisdom for every moment of her ninety-one years.

A colleague in the group sent a link to Alice’s Credo IX Aberduffy Day. In this post Alice wrote:

I want to add a comforting observation of a Tibetan lama I met. He said that the English language makes a grievous error in making antonyms oflife/death. They should be birth/death, which are both a part of a greater Life. He then drew a circle with a horizontal diameter, put birth on the left and death on the right. In the upper hemisphere “unmanifest Life” and in the lower “manifest Life.” To me this is an important insight and worth sharing.

Just as the ego cannot define “God” through the duality of consciousness, it cannot describe life after death, but at the center (Self/Divine Guest) of the circle we can get glimpses because there we may remember . . . Paracelsus said “Let nature be your guide!” Nature recycles. Nothing gets wasted. Scorpio rules death and resurrection and recycling.

Alice wrote many books. The two most influential for me were The Web in the Sea, Jung, Sophia and the Geometry of the Soul, and The Dove In the Stone, Finding the Sacred in the Commonplace. [Amazon]

I’ll have more to say about Alice sometime sooner rather than later. (I argued with her a lot over the years. We had one great phone call twelve or so years ago.) I’m sad and, as well, gladdened by her daughter’s report of Alice’s happy Aberduffy Day surrounded by loved ones.

Alice O. Howell

Biography (2006)

I am now an old lady of 83 and have lived quite an unusual life. From the age of 5 to 25, I never lived in a home but grew up in hotels and boarding schools abroad, never more than 3 mos. in one place. By the time I was 15, I had been in over 30 countries, so the adventures of Teak in my THE BEEJUM BOOK are mostly autobiographical. By contrast, when I came back to the U.S. and married an artist and had 4 children, we never went out to dinner in 19 years! I taught children for 18 years and eventually, thanks to a lifetime of study, I went on to teach at Jung Institutes and to lecture worldwide on the value of seeing astrology as a symbolic language of archetypal processes and the individual chart as a unique description of how a person is likely to process experience and thus a helpful diagnostic tool as well as a guide to spiritual growth. Two of my books THE DOVE IN THE STONE and THE WEB IN THE SEA are devoted to the reemergence of feminine wisdom and are set on the Isle of Iona in the Scottish Hebrides.

The 8 books I offer have all been written since I was 60 years old which should encourage other late-bloomers! My second and beloved husband Walter Andersen gave me a computer and the encouragement! My books are all easy to read, as my mission in life, is to convey serious ideas as simply as possible with humor and delight.I am indebted to the wonderful teachers of all kinds, too numerous to mention here.

I am now a widow and live in an old house in a hamlet of 800 souls in the Berkshires of New England surrounded by beauty. As I had a stroke 8 years ago, I am handicapped and cannot use my right hand, but keep in touch with the world through a Jungian group on the Internet. I am helped by the proximity of one of my daughters and her husband. Am now the proud grandmother of 10 grandchildren and 2 1/2 great-grands. I live with a remarkable pussycat Bunky and am resigned to being eccentric but not yet cackling!

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Re: Sam Harris Solves the Problem of Islamic Faith

KW

(My friend L was turned back at the comment guardhouse on October 23. I have entertained her response to the post about religion and Ken Wilber here, and, provided some clarifying comments.

I’m familiar with ken wilbur’s work, and always enjoy his take on matters philosophical and anthropological, psychosocial. at least, i did when i read his books many years back. i am not aware of this ‘integral theory’ as so-named. so in reading the above, this is the possible reason why it is not clear to me why the chagrin is so obvious.
i’ll also admit to not having seen the maher and affleck face-off, although i did of course hear reports.

and, one more thing is that, for me, ‘religion’ is a very broad term  – i see it as mainly institutional, despite the exhortations around the christian teaching i experienced as a youth, to see JC as a ‘personal saviour’. i always found this a bit of a cop-out, although i understood what they were getting at.

i also do not believe in god – or any overseeing entity.

islam i see as a set of prescriptions, christianity also in some ways, and buddhism too. each have their sets of ‘leeways’ for these prescriptions. different people are attracted to different prescriptions as it suits their way of thinking. buddhism makes sense to me as it is logical, and does not depend on a discrete entity outside the self and the general. it does not, at base, believe one can ‘petition the lord with prayer’ (although prayer itself is another thing, and not merely owned by one religious institution).

but beyond religion, there is also personal experience of.. being.

one aspect of religion, linked to their prescriptions, but not at all the same in many instances, are the teachings, the helpful aids in deciphering one’s sense of ‘being’ – the guides from those who have gone before, who reach out and say, you’re not the only one to have experienced this.

this is helpful.

OK, but because of all these drawbacks on my part, i am unable to understand the seeming vehemence of your stance re the ‘integralists’.

i have not read alain de botton’s latest ‘religion for atheists’, but i think i will.
that is all for now.

L.

Vehement was part of the impression I evoked–hmmm.

“Religion” is the term any person might deploy to signify and describe whatever it is he or she is willing to, able to, gonna offer, about being–I like that–and about stuff greater than one’s self, and, about all the other stuff which might inhere to answer to the question, “What to you is religion?”

Religion would be so broad in this meta-sense that it could encompass all answers to the question. This could be a good way to start an inquiry that isn’t anchored in developmental suppositions. The present Integral view is almost entirely developmental, so it misses a great deal of stuff about religion.

Gregory Bateson: In the purely material world there could be no irony, and a monstrous lack of humor of all kinds. But in the world of patterns and ideas, irony is everywhere; and by irony you may (perhaps) reach that small enlightenment which is a moment of seeing the larger gestalt. [from Sacred Unity]

Although I think it unnecessary to qualify this insight in terms of the material world, still the insight seems to me to point in the direction of comprehending what I would term the ‘religious abduction.’ What does a person understand to be the explanatory domain of religion? This move for the sake of clarifying the varieties of explanation about religion should next encompass the believer, the unbeliever, the atheist, and agnostic; and I am certain the patterns would be profuse.

Religion? What has been learned, what could be learned, and what are the messy, dangling ends? What are the boundary conditions?

I am a Humean agnostic, which is to say that the normative religious ideas able to be projected upon me by either the non-ironic believer or atheist, (“as if” my main metaphysical deficit is to not see what is obvious to such a person,) strike me as being nonsensical on their face.

Am I really just a lapsed Catholic living in a Universe entirely created to unfold the glorious scheme for my coming to know as much–that it was created for this purpose? And, atheism?

Religion when taut and not playful and miserably antagonistic toward irony, and, worse, not able to sketch out its scope for learning aims to erase all the answers, or at least subsume responses from the creatura. The Integral nowadays reaches for its own version of a joyless ‘we’ve figured it out so you don’t have to do so.’ Nonsense too, not funny, and only ironic if you are standing out of it far enough way to see the buzzing of its gestalt and contextualized by, among many gestalts, the gestalt given by all the prolix answers to: ‘what to you is religion?’

(Related: what to you is self-development?)

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Fall of the Rebel Angels

4x Fall of the Rebel Angels

4xFall of the Rebel Angels (S.Calhoun, 2014 remix of Peter Breughel)

For three years I have been creatively launching visual experiments at a rapid pace. Although my sense of what this is about is theorized to a lesser degree than it would be if I was working a great or robust theory, nevertheless, I do comprehend what is a creative impulse when this impulse is about the artistic intention being overwhelmed by generative routine and stochastic disruptions.

Especially this summer my experiments have been gripped by the procedures for mirroring photographs and the work of Peter Brueghel and Tibetan Tangkas. (See public artworks: symmetry-hypotheses@tumblr)

The question I pose to myself about this weird form of channeling of the fragile random into a moment in which I finally decide to capture and etch a selection is: why has this been compelling me?

My creative preoccupations are in some relation with my investigations into serendipity in adult development, and I have been exploring day in and day out, as against becoming sunk again into the thin, question-less titanisms of the workaday world. Ken and I have been working on a folk neuroscientific, phenomenographic form for self-evaluation that captures its data in the mandala of a four quradrant matrix, (or Johari Window.) My production of symmetry oriented kitsch is related to that too.

  • Contemporary Western consciousness may not be able to experience the mythic world as the ancients did, but simply to engage with it may be the beginning of that remembering which the undying deities demand. The intellect may be drawn not to ego’s greedy colonizing—”gods and goddesses in everyone” as both description of and justification for known states—but to a meeting with the symbolic. Those old tales, with their impossible metamorphoses, their incomprehensible plotlines, their evocations of terror and of bliss, can act as a series of Rorschach tests. Which is the moment in the tale, which is the image, that seizes me? Who is the character with whom I identify, whom would I hiss off the stage? At which moment do I burst out “But it’s not fair!”’ and have to remem- ber once more that in these just-so stories, that’s simply the way it is? Thus I learn again about myself, and in doing so may also learn about others, as I am recalled to that dream image, this fantasy, that unexpected affect, which has entered the consulting room from an ancient place.As Jung (1968) emphasized, this is far from being a parlor game: “When archetypal contents assume grotesque and horrible forms and lead to fears of madness, it is absolutely necessary to supply these fantastic images that rise up so strange and threatening before the mind’s eye with some kind of context, so as to make them more intelligible. Experience has shown that the best way to do this is by means of comparative mythological material” (para. 38). And as well as “calm- ing and clarifying a consciousness that is all at sea” (ibid.), attention to the myth- ical may help both therapists and those with whom they work to reach a deeper understanding of what it is to be human. Donald Kalsched (1995) expresses this eloquently in writing of his own approach to psychotherapy:

We must remember that mythology is where the psyche “was” before psychology made it an object of scientific investigation. By drawing attention to the parallels between the findings of clinical psycho- analysis and ancient religious ideation we demonstrate how the psychological struggle of contemporary patients (and those of us trying to help them) runs rather deeper into the symbolic phe- nomenology of the human soul than recent psychoanalytic dis- cussions of trauma or the “dissociative disorders” are inclined to acknowledge. Not everyone is helped by an understanding of these parallels, but some people are, and for them, this “binocu- lar” way of viewing, simultaneously, the psychological and reli- gious phenomena is equivalent to finding a deeper meaning to their suffering, and this in itself can be healing. (p. 6, his italics)

On the Making of Myths:Mythology in Training
Ann Shearer -Journal of Jungian Theory and Practice V6 NO. 2 2004

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It’s All In the Head

Me&PUFFHEAD

Me & a Head, next door, late Summer, 2013

PATIENT: Doctor, doctor, I’ve lost my memory?

DOCTOR: When did it happen?

PATIENT: When did what happen?
(Ahlberg and Ahlberg, 1982: 90)

Gregory Bateson: Epistemology, Language, Play and the Double Bind
Edmond Wright (Anthropoetics 14, no. 1 (Summer 2008)

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A Debacle

Freeplay-Oct-19

After two one run games the two Sundays, games in which the visitors prevented the home team from scoring any runs in the bottom of the seventh, the visitors were crushed. As handicapper, two complaints were directed at me, one having to do with not spreading out the weaker players, and, the other with stopping the game “arbitrarily.”

(No comment. Oh, wait, I went one-for-six playing for the winning team, so there sure was a weak player on the home team!)

So:

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Sam Harris Solves the Problem of Islamic Faith

Shortly after viewing the intensely puerile tag team tussle betwixt Affleck/Kristof/Steele and Maher/Harris (on Real Time With Bill Maher, October 3rd,) I knew it would take a little while, but that I would soon get an email sent from the ramparts of the Integral Empire pointing out that the Real Time combatants just don’t get religion like the Wilberians in actuality do get it.

Sure enough, on the 18th, Dustin DiPerna weighed in on The Daily Evolver (email newsletter) with Bridging the Chasm: Sam Harris, Ben Affleck, and a Needed Dose of Integral Theory. In turn, although the link back is not available in the newsletter, Mr. DiPerna contributed a longer article to Integral World, the safehouse for heterodox views of the integral. Finally, at The Daily Evolver itself is Jeff Salzman’s article/podcast Dog and God.

Predictably, came the appeal to the integral framework’s notion of levels in the flux of person and religious system.

DiPerna: Islam, like all of our world’s great religious traditions, is enacted according to the specific levels of development of the actors involved. To be sure, Islam has a particular shape and flavor that has consistency throughout all interpretations. Folks like Harris tend to emphasize the consistent dimensions of faith, often intentionally highlighting the aspects that many consider the most challenging to stomach, as a methodology to provoke or even dismiss entire traditions as “bad ideas”. But just as each tradition has a flavor and shape itself, it is equally true that every human being has a lens and worldview that brings forth particular elements of the tradition according to the world that he or she can see. There is not one version of Islam that is either “Good” or “Bad” but there are at least five versions of Islam, all dependent upon specific levels of interpretation. Each of these levels is not arbitrary. The levels are consistent across traditions and can be correlated with very specific stages of psychological development.

Whether we use the work of Harvard researcher James Fowler’s Stages of Faith or the early models of developmental progression found in the works of Jean Gebser, we see a very similar metric that can be used to explore five basic levels of development. These levels can be referred to using the shorthand terms: magic (Stage 1), mythic (Stage 2), rational (Stage 3), pluralistic (Stage 4), and integral (Stage 5). Each level has particular characteristics and hallmarks of how it shows up in the world. Furthermore, each level has both moderate and extremist orientations.

If an interpretation is dependent, and decisively dependent upon the lens and worldview discoverable at the scale of the individual–and this is implied by religion enacted according to the specific levels of development of the actors involved–then there are as many versions of a religion at such a scale as there are actors.

This follows from DiPerna’s organic analysis that uses the blunt conceptions, via Jean Gebser, of integral analysis. A reader such as myself then can anticipate the arrival of the prescriptions.

DiPerna. Integral orientations (as with all later stages) sees the entire spectrum of growth and development. In doing so, this stage of religious orientation seeks to build bridges connecting various levels of interpretation. Understanding that everyone starts the developmental process at stage 1, this level sees the importance of building conveyor belts of potential growth and development in each tradition. Rather than merely sitting in a circle in dialogue (as the Pluralistic level might do) the integral stage combines discernment and compassion acknowledging that some views are broader, more compassionate and more inclusive than others.

In his podcast, Dog and God, Integral insider Jeff Salzman will get to this same Stage 5. (His discussion of religion in the context of stage of development begins at 11m into the podcast. download )

A reader such as myself, (having followed along with the Integral framework since 1979,) can anticipate the arrival of the prescription.

DiPerna. Rather, what is needed is the critical comprehension that individuals, with different levels of development, are enacting Islam (and all other religious traditions) according to their own worldviews and levels of development. And even more importantly, we must come to the understanding that there are paths that can be highlighted that can help individuals move along that developmental spectrum from magic, to mythic, to rational, to pluralistic, to integral versions of each tradition. As development unfolds, interpretations of faith move from being more restrictive, ego-centric and ethno-centric in view to orientations that more compassionate, open, and world-centric.

Sam Harris, transcript of the clip: 

There are hundreds of millions of Muslim, who are nominal Muslims, who don’t take the faith seriously, who don’t want to kill apostates, who are horrified by ISIS, and we need to defend these people, prop them up, and let them reform Islam.

Harris’s view is obviously crude and unreal, and, for someone who spins dimes into bullion on the anti-mythic religion trail, his prescription is shockingly and shamelessly a product of his being deeply ignorant about what religions generally are about, and how religions come to change–let alone, be reformed.

Salzman’s cop from DiPerna is less crude but is no better:

Integral teacher and scholar Dustin DiPerna, also inspired by the Maher/Harris/Affleck flap, wrote a terrific essay for Integral Life on how development trumps religion.

Were Salzman, DiPerna, and Harris deep critics of their own biases, I’d have some hope for the development of better prescriptions with regard to the problem of religiosity and its variable contexts. Although, I don’t know of anybody in the post-conventional community who is so devoted to such radical solutions that he or she is willing to evangelize for free, directly to the target audience. As far as I can tell, Harris mostly preaches his degenerate prescriptions for religion to people who already have ejected themselves from religion’s clutches, or, have little experience with religion.

It would be quite remarkable for it to someday be demonstrated to be the true case that religions actually are driven to evolve in the direction promoted by the Integral idealization, an idealization itself rooted in the nowadays diffuse and defused transpersonal and noetic counter-culture of the late sixtes and early seventies. Wilber’s own philosophy soon enough came to be reactionary, constitute a logo-therapeutics, realize a messianic brand and industry, and engage a magnificently one-sided, touchy but no feely, developmental track today termed the Super Human Operating System. Could this be the inkling of the first world post-religion?

This is to suggest that those higher Integral stages are themselves geared to enlighten, but, at the same time, in the shadow of those later, higher stages, are currents strong enough to evoke the clearly promethean demiurge that supposes the point of a human life is superior development, and, this is given so as to, among many effects, trump religion, blind the religious as it were by the light of higher consciousness, bend the lower stage aspirational wills by contact with consciousness liberated from its worldly objects.

This leads to the chicken/egg problem that can bias investigation of religion. This problem is in extremis in the Integral milieu. The problem clearly comes to the surface when, for example, Harris offers a potential for reform of Islam to be caused in the crucible of ambivalence. I take this lightly to be a person speaking about changing something he is innocent of. Do we understand what the amiable endpoint of Islam will be, from being able to conjure a Fifth Stage?

I consider the Integral view on religion to be largely incapable as a hermeneutical tool. Still, it would be a remarkable coincidence if it turns out Ken Wilber has in fact discovered the optimal stages of human development, and these, as DiPerna states, have come to trump religion!

Harris? Salzman? DiPerna? Wilber? Does such a person carry close to them a criticism of their own prescription? After all, at least with all the starry-eyed advocates for centauric development, it can be presumed he or she has developed powerful tools with which to deconstruct and parse via the AQAL, and further analyze, and, process via the ironic turn, the beneficial and costly ramifications of their own prescription, and such prescriptions would be born from their own experience, biases, expertise, and ignorance.

The complexity of human and social phenomena was long ago subsumed by the abject claim, given here by DiPerna, “Integral orientations (as with all later stages) sees the entire spectrum of growth and development.”  Certainly, as a social cyberneticist and Batesonian, the analytic operating methodologies for systematically evaluating spectrums of growth and development as expressed in Wilber’s own body of work is amusingly and ironically reductive, naively one-sided, rarely counter-factually argued in a very spotty literature, and, is shamelessly innocent of the apparently dull details of, to name two gigantic fields of study, psychology and religion.  So, you say “entire” and I hear: gigantic.

There was a time around the turn of the century when Ken Wilber’s vision for the Integral Theory was that it needed adherents to go into the academy and become better schooled and eventually some exchange and synergy and informed evolution on both ‘sides’ might result. But, then stuff happened, and Wilber didn’t ever lead this charge. Instead, he built with help, the Integral Technologies, technologies just recently termed the Super Human OS.

Install this OS and trump really old stuff?

schuon_esoteric_exoteric

Meanwhile, neo-traditionalist, ‘not-of-the-world,’ radical Takfiri Salafism, can’t be understood to center Islam, but, those particular jihadi offshooters are on an intensely devotional mission to convert the unbeliever everywhere, or be martyred making the attempt.

I doubt a unitarian-like revolt from the fringes could make a difference, Mr. Harris.

My own prescription only has to do with what anybody might decide to do in taking initial steps for the purpose of understanding any complex human matter, such as religion, or a religion.

First, how do you identify what your tool set will be?

What are the given problems and opportunities given by where you start your investigation from?

What are the nature of your biases ?

What frameworks and tools for knowledge/sense-making are congenial or seem to carry a prospect for intrinsic motivation?

What do you need to know firstly?

Where will you start, and why start there?

How will you gather up resources and mentors?

What will be the qualitative measure of your inevitable partial understanding?

What will you not understand if you are unwilling to “do” or experience the religion?

Second, speaking very broadly, there are fields for investigation of religion, and religions. For the anthropologist, religions are largely in the local context of historical and present-day development and concrete practice at the small scale where individual, family, community practices, beliefs, representations, imperatives and prohibitions are able to be studied. How is this all to be understood to be a driver and sustainer of, or otherwise support, individual and group actions, practices, beliefs, knowledge?

For sociologist, religions are largely in the larger scale context given by how institutions and relationships between social groups come to bear upon both local practice and the organization of local practices, beliefs, representations, imperatives and prohibitions into the larger social scales, and, organizational practices and routines, of a society or well-defined group. How is this all to be understood as a driver and sustainer of institutions and their practices?

For modern historians, the development of a religion asserts how a religion came to center or otherwise instantiate crucial social impacts and changes at the scale of community or tribe or group or nation or region or continent or planet, and, at all of those scales altogether.

Psychologically or social-psychologically, the nature of religion refers to its aiding cognitive cum psychological organization of individual and intrapsychic and intersubjective and group: identity, meaningfulness, symbolic systems, inheritable interpretation of history, ethics, birth/life/death, family, theories of mind (or consciousness,) development, aspiration, and relations to the profound objects and possibilities larger than one’s own single mortal self. In a psycho-anthropology, how is this all to be understood to be a driver and sustainer of, or otherwise support, individual and group actions, practices, beliefs, knowledge?

There are also many other fields and disciplines, like philosophy of religion, plus, all the various fields possess lots of disciplinary subsets.

My gloss here is intended to sketch lots of choices, showcase complexity. Also, this gloss supposes all sorts of tacit relations and subject matters between the disciplinary fields. Obviously, I recognize my own investigations are at the level of what is called the ‘folk,’ and so I also recognize whatever I do happen to know is more lightly disciplined and more subject to error than that of most masterful experts.

As far as I know, most of the thrust of Integral investigators is inexpert too. There is to my knowledge not a single deeply informed integral treatment on the subject of religion, (or on any other subject for that matter!)

I sense the deep irony unintentionally embedded in the various Integral prescriptions.

It is clear to me that even if the post-religion implicit in the higher stages of Integral development drives the good will of those who urge upon Islam reform for the sake of Islam evolving to become trumped by the Integral (!), the various Integral self-proclaimed scholars do not yet seem to me to be at all conversant with religion as a social scientific object of study, let alone conversant with Islam proper.

As for Bill Maher, I enjoy his New Rules, but he is, in the main, an asshat and charlatan.

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Cat Vision

What cats see

This is my favorite cartoon from B.Kliban’s iconic book from 1975, Cats.

Why Cats Paint

From Why Cats Paint.

Why cats Paint

Preface-Why CatsPaint

Great book that is half tongue-in-cheek, and, half a showcase for spontaneous cat painting.

Kizzie

Kizzie, laying about the studio amid guitars

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Deeply 80th Birthday Abdullah Ibrahim

Advise: click on the start triangle above for your momentary soundtrack. Thank you.

I wrote this fifteen years ago.

For over forty years people all over the world have received and been touched by the artistry and music of Dr. Abdullah Ibrahim. Not to stop there, however; the multitude of musical gifts of the African tradition, and, more generally, the gifts of the deeply abiding traditions of peoples’ musics and arts, are vital harmonizing mediums for the sensitive souls of people. Many people allow the artistry of such providers of joyful nutrition to make an essential, sympathetic impression on their own life and creative work.

Here’s a curious thought. In the past year I have been reflecting upon and gathering impressions having to do with, first, my being subjected to experiential learning, and, secondly, coming to understand how it is framed as a modality of constructive transformation in the West.

What I was subjected to for several years was not Western, but it was presumably outfitted for me, the American. Then, under the tutelage and mentorship of Judith Buerkel (1996,) and soon enough, after gaining some knowledge and understanding of the field, I began to reckon with the overlap between applications, learnings, and the means given by, in effect, Western psychology, to understand what it is for a person to experientially learn.

For example, there is some overlap of western theory with this thought:

“Inspiration is a stream of wonder and bewilderment. Music should be healing, music should uplift the soul, music should inspire. The thought attached to things is a life power. In order to define it, it may be called a vibratory power. There is a thought attached to all things made either by an individual or the multitude, and that thought will give results accordingly. The influence put into things is according to the intensity of the feeling, as a note resounds according to the intensity with which you strike it. So it is according to the medium that you take in striking vibrations that the effect is made. In all things there is God, but the object is the instrument, and man is life itself. Into the object a person puts life. When a certain thing is made, it is at that time that life is put into it which goes on and on like breath in a body.” Pir Hazrat Inayat Khan

At the same time, for me, there is a very large non-overlapping area. Question: what has music meant for you?

Abdullah Ibrahim reached 80 today. One thing hasn’t changed over the years, A.I. remains 241 months older than me per the way the calendar differentiates the distinction. Otherwise, comparably, I am a child. When I think of Ibrahim I think secondly of his music, and, firstly of his several lessons. One lesson: everything is always completely at stake. 

(A sufi once, with nothing on his mind, was – without warning – struck at from behind. He turned and murmured, choking back the tears: “The man you hit has been dead for thirty years. He’s left this world!” The man who’d struck him said: “You talk a lot for someone who is dead! But talk’s not action – while you boast, you stray Further and further from the secret Way, And while a hair of you remains, your heart And Truth are still a hundred worlds apart.” Burn all you have, all that you thought and knew (Even your shroud must go; let that burn too); Then leap into the flames, and as you burn Your pride will falter, you’ll begin to learn. But keep one needle back and you will meet A hundred thieves who force you to retreat Think of that tiny needle which became The negligible cause of Jesus’ shame). As you approach this stage’s final veil, Kingdoms and wealth, substance and water fail; Withdraw into yourself, and one by one Give up the things you own – when this is done, Be still in selflessness and pass beyond All thoughts of good and evil; break this bond, And as it shatters you are worthy of Oblivion, the Nothingness of love.)

Lie down beside the flowing stream
and see Life passing by and know
That of the world’s transient nature
this one sign is enough for us

Hafez, r.a

It’s a very hard lesson.

Over on the nogutsnoglory blog I am celebrating the artistry and ongoing vitality of Abdullah Ibrahim with a series of posts, all of which are restorations of archival posts from the defunct Mantra Modes blog. Should you begin with the first post from today MAGIC EIGHTY and work your way through to the last post, you will end up at the gateway of the opportunity to engage Abdullah Ibrahim’s musical artistry. Of course, this is possible only if you haven’t already engaged his artistry. Everybody with a sensitive soul would do well to engage his artistry.

I’ve provided an initial opportunity at the head of this post. Dr. Ibrahim is arguably among the the deepest musicians that the continent of Africa has so far produced. (The continent of Africa has been producing sonically creative persons for tens of thousands of years. Music was likely born in the Kalahari.) His ongoing international career began in 1964. Happy fiftieth birthday too!

As he told me, in the olden times, in the African village, children of exceptional musical talent became healers.

Ah! Death! Life! Our communication is on a completely different level. See, if we talk about music (Ibrahim plays a few notes on the piano), we are dealing with the unseen. We are fortunate that in Africa we have old people who understand the dynamic of the unseen. We study with them. Music is dealing in the realm of the unseen. It is much deeper as people think when they “see us play some notes”. It is a deeply spiritual practice. But look at jazz musicians now, everything in modern society is misplaced. I mean you are interviewing me with a tape recorder. Now, that is misplaced – not that I want to put you down – but you are supposed to use other means of communication. In some ways this is stupid. It is the same with musicians, we are supposed to be entertainers, but in traditional societies we were priests. In any traditional societiy, anybody that shows musical implanation was immediately drafted into medicine. My great grandfather was a healer. He tought us everything about herbs, plants and flowers and what you are supposed to do wit them. We as musicians living in this modern urban society … All my family were religious practioners. They came from traditional practice and when the white people came they went into the church. I was the first one that became a musician and became muslim. It has all to do with healing and spiritual practices. (interview with Abdullah Ibrahim)

800px-Abdullah_Ibrahim

(2001) Abdullah Ibrahim, born in South Africa in 1934, remembering hearing traditional African songs, religious music and jazz as a child – all of which are reflected in his music. He received his first piano lessons in 1941 and became a professional musician in 1949 (Tuxedo Slickers, Willie Max Big Band). In 1959 he met alto saxophone player Kippi Moeketsi who convinced him to devote his life to music. He meets and soon marries South African jazz vocalist Sathima Bea Benjamin in 1965.

In 1962 the Dollar Brand Trio (with Johnny Gertze on bass, Makaya Ntshoko on drums) tours Europe. Duke Ellington listens in at Zurich’s Africana Club and sets a recording session for Reprise Records: Duke Ellington presents the Dollar Brand Trio. 1963/64 sees the trio at major European festivals, including TV shows and radio performances.

In 1965 Dollar Brand plays the Newport Jazz Festival followed by a first tour through the United States. In 1966 he leads the Duke Ellington Orchestra: ›I did five dates substituting for him. It was exciting, but very scary, I could hardly play.‹ Other than six months playing with the Elvin Jones Quartet Abdullah Ibrahim (who changed his name after his conversion to Islam in the late 1960s) has been a band leader ever since. 1968 sees a solo piano tour. From then on he has continuously playing concerts and clubs throughout the US, Europe and Japan with appearances at the major music festivals of the world (e.g. Montreux, North Sea, Berlin, Paris, Montreal etc.). A world traveller since 1962, Ibrahim went back to South Africa in the mid- 1970s but found conditions so oppressive that he went back to New York in 1976.

In 1988 Ibrahim wrote the award-winning sound track for the film ›Chocolat‹ (released on ENJ-50732 ›Mindif‹) which was followed by further endeavors in film music the latest being the sound track to ›No Fear, No Die‹ (TIP-888815 2).

An eloquent spokesman and deeply religious, Abdullah Ibrahim’s beliefs and experiences are reflected in his music. ›The recent changes in South Africa are of course very welcome, it has been so long in coming. We would like a total dismantling of apartheid and the adoption of a democratic non-racist society: it seems to be on the way.‹ In 1990, Ibrahim returned to South Africa to live there but keeps up his New York residence as well. Several tours took him around the globe featuring his groups and also doing much acclaimed solo piano recitals. 1997 saw the beginning of a duet cooperation with the dean of jazz drums, Max Roach.

Later projects (1997 and 1998) are of a large scale nature. Swiss composer Daniel Schnyder arranged Abdullah Ibrahim’s compositions for a 22 piece string orchestra (members of the Youth Orchestra of the European Community) for a CD recording and a Swiss Television SF-DRS production and also for the full size Munich Radio Philharmonic Orchestra again for CD production and for concert performances featuring the Abdullah Ibrahim Trio.

The world premiere of the symphonic piece was at the renowned Herkules Saal in Munich, Germany on January 18th 1998, under the direction of Barbara Yahr and the Zuricher Kammerorchester premiered the string orchestra version at Zurich’s Tonhalle in February 1998. The string orchestra version was released in September 1998 (›African Suite‹, TIP-8888322) and met widest critical acclaim from the worlds of both jazz and classical music. The symphonic version (›African Symphony‹) has been released in 2001 in a double CD set which also features Abdullah Ibrahim with the NDR Big Band giving the full scope of his large format music.

Another highlight was the premiere of ›Cape Town Traveller‹, a multimedia produc- tion at the Leipzig music festival in 1999. A one hour performance featured A.I. and the Ekaya Sextet, a vocal group, filmmaterial from the early days in South Africa and the European years, electronic sounds ranging from impressionism to drum and bass – a great experience. One of the newest albums is ›Revesited‹ (TIP-88888362), recorded live in Cape Town. The piano of A.I. is featured with Marcus McLaurine (b) and Georg Gray (dr) and added is the fiery trumpet of South African Feya Faku on several tracks.

A great honor has been bestowed on Abdullah Ibrahim when the renowned Greham College in London invited him to give several lectures and concerts (beginning in October 2000 at Canary Wharf). Among his predecessors at the famed institution which looks back at a history of 500 years are John Cage, Luciano Berio, Xenakis. (from the press kit for Abdullah Ibrahim, A Struggle for Love, A film by Ciro Cappellari)

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