Dec.12-2014 Program: Analytical Psychology Society of Western NY, Repairing the Opposites, Doubling Stars, Turning Swine Into Pears - myself, with Kenneth Warren
- Bird Land
- Deep Ecology Foundation
- Low Tech
- Crown of Creation
- DeBate Son
- Pagan Waterworld
- Am I Understood?
- Mihalyi Csikszentmihalyi explains. . .
- Three Dreams, Late Summer 2014
- Kippie In Repose
- Teaching Cartoon – Systems are not in Nature, they are in the mind of humans.
- Alice’s Restaurant of the Sacred
- Re: Sam Harris Solves the Problem of Islamic Faith
- Fall of the Rebel Angels
- “The judgment of the intellect is, at best, only the half of truth, and must, if it be honest, also come to an understanding of its inadequacy. The dynamic principle of fantasy is play, a characteristic also of the child, and as such it appears inconsistent with the principle of serious work. But without this playing with fantasy no creative work has ever yet come to birth. The debt we owe to the play of imagination is incalculable. It is therefore short-sighted to treat fantasy, on account of its risky or unacceptable nature, as a thing of little worth.” The Psychology of Individuation, CG Jung
- Three Dreams, Late Summer 2014
- Generative Alchemy
- Inside the Psychologist’s Studio With Albert Bandura
- Roots of My Urbanology (II.)
- Leave-taking is as necessary as the homecoming (I.)
Tagsa-ha! adult learning analytic psychology anthropology art biology buddhism charlatanry cognitive psychology consciousness critical culture critical thinking culture current events economics education experiential learning Freeplay Softball Gregory Bateson humor management music my casual art new paradigms organizational development phenomenology philosophy poetry politics pseudo-science psychology quotes religion resources Rumi science social psychology speculations sports sufism teaching cartoons teaching story transformative learning urbanology web media
- "It requires a very unusual mind to undertake the analysis of the obvious." - Alfred North Whitehead
- More email newsletters July 2, 2014
- new language annotation software June 25, 2014
- Software, Culture, and Political Economy in New Media Capitalism June 25, 2014
- ye olde net… June 25, 2014
- re the big data explosion June 10, 2014
Cleveland Heights, Ohio
- If, during the long course of ages and under varying conditions of life, organic beings vary at all in the several parts of their organization, and I think this cannot be disputed; if there be, owing to the high geometric powers of increase of each species, at some age, season or year, a severe struggle for life, and this certainly cannot be disputed; then, considering the infinite complexity of the relations of all organic beings to each other and to their conditions of existence, causing an infinite variety in structure, constitution, and habits, to be advantageous to them, I think it would be a most extraordinary fact if no variation ever had occurred useful to each being’s own welfare, in the same way as so many variations have occurred useful to man. But if variations useful to any organic being do occur, assuredly individuals thus characterized will have the best chance of being preserved in the struggle for life; and from the strong principle of inheritance they will tend to produce offspring similarly characterized. This principle of preservation, I have called, for the sake of brevity, Natural Selection. [Charles Darwin (1859) On the Origin of Species]
- “It is essential to such a government, that it be derived from the great body of the society, not from an inconsiderable proportion, or a favored class of it; otherwise a handful of tyrannical nobles, exercising their oppressions by a delegation of their powers, might aspire to the rank of republicans, and claim for their government the honorable title of republic.” James Madison
- All the property that is necessary to a Man, for the Conservation of the Individual and the Propagation of the Species, is his natural Right, which none can justly deprive him of: But all Property superfluous to such purposes is the Property of the Publick, who, by their Laws, have created it, and who may therefore by other laws dispose of it, whenever the Welfare of the Publick shall demand such Disposition. He that does not like civil Society on these Terms, let him retire and live among Savages. He can have no right to the benefits of Society, who will not pay his Club towards the Support of it. -Benjamin Franklin
Thinking Outside the Agora
- Video Games Make Surprisingly Beautiful Pulp Novels December 18, 2014From artist Ástor Alexander come these video game-inspired pulp covers: Super Mario, The Legend of Zelda, and Metroid. My favorite is the Mario one, mostly because I imagine that it's a series, and every book ends with Mario heading to another castle. Read more...
- How the Ancient Romans Made Better Concrete Than We Do Now December 18, 2014If you've ever wondered why the ancient structures of Rome have endured for millennia, when our own modern concrete is susceptible to cracks and crumbles, well, now you have your answer. Researchers recreated the Roman recipe and discovered that the formation of a certain kind of crystal in the concrete is the reason for the […]
- New Concept Art Shows the Dark Beauty of the Marvel Universe December 18, 2014From concept artist Andrew Kim we have new looks into the concept art of Captain America: The Winter Soldier, Thor: The Dark World, and Guardians of the Galaxy. It turns out that Peter Quill had his pick of weird rat creatures to use as a microphone. Read more...
- The M. Night Shyamalan Version of Christmas Has the Best Twist Ever December 18, 2014Fourgrounds Film has imagined Christmas Day through the lens of a bunch of directors, including Alfred Hitchcock, Quentin Tarantino, Christopher Nolan, Alfred Hitchcock, and Michael Bay. But, for our money, their M. Night Shyamalan twist is the best of the bunch. (Twin Peaks Christmas ran a close second.)Read more...
- Watch Sean Connery Explain Cryo-Sleep To The Most Obnoxious Kid Ever December 18, 2014Sean Connery brings a certain resigned, sad dignity to his performance as a broken man on the frontier in 1981's Outland. Except in this scene, where he has to talk to his son, the most annoying kid we've seen in ages, and explain the concept of cryogenic suspension. Read more...
- Video Games Make Surprisingly Beautiful Pulp Novels December 18, 2014
- Becky Stern’s Favorite Tools: A Musical Celebration December 18, 2014
- A Sound-Reactive RGB LED Bookshelf December 18, 2014
- DIY Sous-Vide Cooker December 17, 2014
- I’ll See Your Barbot and Raise You a Cruise Ship December 17, 2014
- Boston’s 3D Printed Drones Meet Up December 17, 2014
Category Archives: adult learning
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.
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.
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
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
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
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)
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
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)
(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)
“Children who are respected learn respect. Children who are cared for learn to care for those weaker than themselves. Children who are loved for what they are cannot learn intolerance. In an environment such as this, they will develop their own ideals, which can be nothing other than humane, since they grew out of the experience of love.” – Alice Miller
The Spruce Goose.The Hercules was a monumental undertaking. It is the largest aircraft ever built. It is over five stories tall with a wingspan longer than a football field. That’s more than a city block. On 2 November 1947, a series of taxi tests was begun with Hughes at the controls. His crew included Dave Grant as co-pilot, and a crew of two flight engineers, 16 mechanics and two other flight crew. In addition, the H-4 carried seven invited guests from the press corps plus an additional seven industry representatives, for a total of 32 on board.
After the first two uneventful taxi runs, four reporters left to file stories but the remaining press stayed for the final test run of the day. After picking up speed on the channel facing Cabrillo Beach near Long Beach, the Hercules lifted off, remaining airborne 70 feet (21 m) off the water at a speed of 135 mph (217 km/h or 117 knots) for around a mile (1.6 km). At this altitude, the aircraft was still experiencing ground effect.
Hughes had answered his critics and the hearings ended. The aircraft never flew again. It was carefully maintained in flying condition until Hughes’ death in 1976.
I have finally found myself compelled to give up the logic, fairly, squarely, and irrevocably. It has an imperishable use in human life, but that use is not to make us theoretically acquainted with the essential nature of reality. Reality, life, expedience, concreteness, immediacy, use what words you will, exceeds our logic, overflows and surrounds it. -William James
The central teaching of the Karma Kagyu is the doctrine of Mahamudra, also known as the “Great Seal”. This doctrine focuses on four principal stages of meditative practice (the Four Yogas of Mahamudra):
The development of single-pointedness of mind,
The transcendence of all conceptual elaboration,
The cultivation of the perspective that all phenomena are of a “single taste”,
The fruition of the path, which is beyond any contrived acts of meditation.
The “ambiguity” in the sense of the indeterminacy or vagueness that permeates our existence in the world derives from the “ambiguity” of our embodied being in the sense of its irreducibility either to the transparency of self-consciousness or the inertia of matter. – Nabuo Kazashi
Highly recommended: The Social Self in Zen and American Pragmatism. By Steve Odin. (Albany: State University of New York Press, 1996.)
by the same author: Whitehead & Ethics in the Contemporary World (pdf)
Philosophy of Nothingness and Process Theology – Yutaka Tanaka (pdf)
quotes from secondary source:
The Varieties of Pure Experience: William James and Kitaro Nishida on Consciousness and Embodiment
Joel W. Krueger
There once lived a great warrior. Though quite old, he still was able to defeat any challenger. His reputation extended far and wide throughout the land and many students gathered to study under him.
One day an infamous young warrior arrived at the village. He was determined to be the first man to defeat the great master. Along with his strength, he had an uncanny ability to spot and exploit any weakness in an opponent. He would wait for his opponent to make the first move, thus revealing a weakness, and then would strike with merciless force and lightning speed. No one had ever lasted with him in a match beyond the first move.
Much against the advice of his concerned students, the old master gladly accepted the young warrior’s challenge. As the two squared off for battle, the young warrior began to hurl insults at the old master. He threw dirt and spit in his face. For hours he verbally assaulted him with every curse and insult known to mankind. But the old warrior merely stood there motionless and calm. Finally, the young warrior exhausted himself. Knowing he was defeated, he left feeling shamed.
Somewhat disappointed that he did not fight the insolent youth, the students gathered around the old master and questioned him. “How could you endure such an indignity? How did you drive him away?”
“If someone comes to give you a gift and you do not receive it,” the master replied, “to whom does the gift belong?”
from: Zen Stories to Tell Your Neighbors
Anon, to sudden silence won,
In fancy they pursue
The dream-child moving through a land
Of wonders wild and new,
In friendly chat with bird or beast–
And half believe it true.
And ever, as the story drained
The wells of fancy dry,
And faintly strove that weary one
To put the subject by,
“The rest next time”–“It is next time!”
The happy voices cry.
Thus grew the tale of Wonderland:
Thus slowly, one by one,
Its quaint events were hammered out–
And now the tale is done,
And home we steer, a merry crew,
Beneath the setting sun.
Alice! a childish story take,
And with a gentle hand
Lay it where Childhood’s dreams are twined
In Memory’s mystic band,
Like pilgrim’s withered wreath of flowers
Plucked in a far-off land.
excerpt from All In the Golden Afternoon / Lewis Carroll
O dear friend, I am bound to you through friendship.
Wherever you may step, I am the ground for you.
In the creed of loverhood it is never allowed
That I should see the world through you and not see you.
I am joyous, because I am free from worldly joy.
I am drunk, because even though I don’t drink wine, I am elated.
I don’t have a need to be concerned about anyone else’s state.
May this secret glory [continue to] be a blessing for me.
May the heart of love never gaze at this base world!
What is there to gaze upon except Love?
I will reject my eyes on the day of my death
If they forsake love due to gazing at this life.
How long will I [need to] experience colors and smells from the world of time?
It’s time for me to meet that one of exquisite character.
When I look at him, I’ll see my own image.
And when I look at myself, I’ll see his image.
Translation by Rawan Farhadi and Ibraham Gamard (src)
“There is no such thing as an omen. Destiny does not send us heralds. She is too wise or too cruel for that.” Oscar Wilde
A Story about Choice and Fate or Destiny — or choosing one fate for another
The King had been obsessed with fate and death for as long as he could remember. He didn’t know precisely when his intense preoccupation with these intertwined realities had begun, but begun it had, and, gradually, they had come to consume nearly every waking moment.
Some children had a favorite toy which played a central role in their early lives. Other children had an imaginary friend who kept them company through difficult times. As a boy, during adolescence, and into young adulthood, the King’s constant companions had been thoughts of fate and death.
Perhaps, the triggering events which helped precipitate his condition were the many wars that had been fought during his childhood, with so many of the Kingdom’s families losing father’s, sons, and brothers. Or, maybe, the terrible plagues which had swept through the lands, taking the lives of numerous men women and children, somehow had planted a deadly seed of another kind deep within his subconscious.
Undoubtedly, the foregoing sort of factors played contributing roles, but the King suspected that the real source of his anxieties and fears started with the mysterious stranger he had encountered one day in his room. The King had not been sure whether what took place that night was a dream or something else, but the experience had stayed with him.
Whenever he permitted his thoughts to drift in that direction, the whole scene would occupy his consciousness, like an invading force. The experience was just as vivid now as it had been some three decades ago when it first occurred.
As young boys are wont to do, he had been lying in bed, listening to the sounds of the night, thinking about the events of the day, planning what he would do tomorrow, when he heard a noise of some sort – like someone clearing his or her throat. The noise had come from the corner of his room which was always in shadows at night — even when the full moon shone through his window, as it did that evening.
All his attention was drawn to that portion of the room. He peered into the darkness of the corner, and although he couldn’t see anything, nonetheless, he felt a presence of some sort. He knew, with certainty, he was not alone.
A strange fear descended on him. He became paralyzed. (remainder of tale) h/t Bill Whitehouse.
As Nasrudin and a friend walked, it suddenly began raining hard. The friend noticed that Nasrudin was carrying an umbrella, and said,
“Open your umbrella to prevent us from getting soaked.”
“No,” said Nasrudin, “that won’t do us much good. This umbrella is full of holes.”
“So then why did you bring it?” the friend curiously asked.
“Well,” explained Nasrudin, “I didn’t really think it would rain today.”