Conjugating Being

Yin, Yang – or Jung’s concept of Anima and Animus – striving for dynamic balance. Eliot’s “still point of the turning world. There the dance is..”

I like the concept of conjugation in relation to establishing this balance, as in Buber’s “I & Thou” – moving onward to an existential “We”.

Animus .. the male aspect of the female psyche, as the Anima is the female aspect of male psyche. Hence:

Animo, Animas.. Animamus.

Feminism is one of the phrases of conjugation; rebalancing centuries of dominance of male. Perhaps though the intense work is inside each of us, balancing our Anima and Animus to release our emergent self?

Thou Joy

All is not as it seems; in fact – better than we fear or even hope. Much. All the world’s a stage; a set to hold and enable connection. Reality is not within us – our self – but in relation. Which is itself movement, whence relationship arises.

It is our attachment to our unfertilised ego that binds and imprisons us. Sentenced thus to solitary confinement. Magic shimmers when synapses between us crackle with the vibrancy of what lies beyond.

Relation to, with, through. Nature, others, creativity, ideas. Anything in fact except the non-existent “I” (Ich-Es) and its bedfellow materialism; which is literally stuff and nonsense.

The language of love is movement and acceleration. Relationship is evanescent motion, choreographed by joy. The word existing beyond time.

Experience deceives. It is built from the the rubble of the dry concretised and digital past. It is history, always outmoded. As Eliot and Buber put it:

In the act of experience Thou is far away” (Buber)

“In the knowledge derived from experience, the knowledge imposes a pattern and falsifies, for the pattern is new in every moment. And every moment is a new and shocking valuation of all we have been” (Eliot)

“just as prayer is not in time but time in prayer, sacrifice not in space but space in sacrifice, and to reverse the relation is to abolish reality.. I do not experience the man to whom I say Thou. But I take my stand in relation to him .. No deception penetrates here; here is the cradle of the Real Life” (Buber).

“At the still point of the turning world. Neither flesh nor fleshless; Neither from nor towards; at the still point, there the dance is, Except for the point, the still point,There would be no dance, and there is only the dance.” (Eliot)

Passion for Unity

“The incomparable greatness of the religions of the East lies in their having been second to none in vibrating with the passion for unity. This note, which is essential to every form of mysticism, has even penetrated them so deeply that we find ourselves falling under a spell simply by uttering the names of their Gods”

Pierre Teilhard de Chardin

A brilliant philosopher and scientist. He conceived of evolution cascading from physics through chemistry and biology and now crossing to ideas. As he put it – a transition from biosphere to noosphere. His work dovetails with that of psychoanalyst Wilfred Bion, who conceived of brain as machinery imperfectly grown so that pre-existing ideas can be thought.

Pierre Teilhard de Chardin – fabulous name – was also a Jesuit priest.

The Void, life and all that

When I was a small blonde child I had a nightmare about the void. Utter non existence. Dylan Thomas’ poem about his fathers death, “..rage against the dying of the light” holds that place for and to me.

In February this year, sixty years later I had a cycle accident. The “I”, that is to say – me.. well, it just blinked out. I was rebooted in an ambulance some hours later. I remember nothing of the time or even how the accident happened. Where did I go? Was I meanwhile in that void? I believe my ego simply ceased – being a confection of the brain. But that something – an essence continued. (As do our atoms and our effect also). It seems to me that we fade to white, not to black. That we rejoin our real life which is co-rooted in some different way, place and dimension. This after the separations loneliness and pains of this materialistic world. Indeed that this, here and now is the nightmare, not the return beyond death to our intermingling.

Something like “Life’s a bitch but then you die”.

The purpose of this moment of lonely and fragmented consciousness? Maybe simply to witness the glory of the universe in some way – then to help bring the whole to consciousness of the love the underlies all that is.

My answer to Dylan Thomas’ poem about death? ..

Rather than “ Do not go gentle into that good night..” it should be

“Let us go gentle into that good light, Old age should turn to brave the close of day; Courage guag’d against the flighting of its wight”

You show me Heaven

A love letter

G and U and I my dear, I and G and thee,
He made you and I my dear, together to be we,
He and She is God my dear, one and one is three,
Who made the M and E my dear, and the timely C
Entangled N and T my dear, an angled entity,
you are all my world my dear, For God made you for me

Apparently a GUI is a General User Interface. Strikes me that’s our purpose, to be each a user interface, to reveal the rich love that is a God.

You, my sweet darlings are all, every one of you – my GodsUserInterface x

You show me Heaven

A love letter

G and U and I my dear, I and G and thee,
He made you and I my dear, together to be we,
He and She is God my dear, one and one is three,
Who made the M and E my dear, and the timely C
Entangled N and T my dear, an angled entity,
you are all my world my dear, For God made you for me

Apparently a GUI is a General User Interface. Strikes me that’s our purpose, to be each a user interface, to reveal the rich love that is a God.

You, my sweet darlings are all, every one of you – my GodsUserInterface x

Equating God

G and U and I my dear, I and G and thee,

He made you and I my dear, together to be we,

He and She is God my dear, one and one is three,

Who made the M and E my dear, and the timely C

Entangled N and T my dear, an angled entity,

you are all my world my dear, For G made you for me

GUI – graphical user interface, how humans interface with computers

E=MC2 – e = m x c x c Einsteins equation showing that energy and mass are the same thing

N and T – N is the symbol for Newton and T for Time. Newton formulated the laws of motion

Entanglement – quantum entanglement shows that our physical universe is created by observation and does not exist independently. This was finally proved by John Bell in the 1960’s following intense debate between Bohrs group and Einsteins.

Entanglement and relationship is the fundamental concept in existential philosopher Martin Bubers work “I and Thou”

Touching the Flow

I’m bumbling  bee not its sting

Flight of the gull not its wing

Not noun or thing-y at all

‘Cos I’m the bounce of a ball

Hop of a bird and its call

The verb, I am is to be

Container containing set free

Strong brown god striving to sea

For reading click here … touching the flow

All is not as it seems. Physics and Philosophy are pointing us to integration rather than differentiation. To wholeness rather than fragmentation.

The Nobel prize physicist David Bohm proposed that language is reshaped to focus on verbs, rather than nouns (subjects & objects). He calls this a “rheomode”, reflecting a reality of flow, of movement. He also picks up the insight of existential philosopher Martin Buber that we are the sum of our relationships – each to each.

And it’s relationship of waves not matter. In recent work Milo Wolff has shown that when thought of as intersecting standing waves, then reality can be described by simple equations. It is no longer necessary to invent a veritable zoo of exotic particles – and “dark” matter and energy. Wolff’s work is not new, but based on work by Maxwell, Schrodinger and Einstein.

Our watchwords, or better – watching words – and focus is shifting..

From nouns – to verbs..From quanta – to waves..From individuals – to connections..From fragmentation – to wholeness

.. or as Teilhard de Chardin would say – to the Omega Point – where humanity awakens to the reality of the whole, love.

Burnt Norton

TS Eliot

For reading click here … burnt norton ts eliot

Time present and time past

Are both perhaps present in time future,

And time future contained in time past.

If all time is eternally present

All time is unredeemable.

What might have been is an abstraction

Remaining a perpetual possibility

Only in a world of speculation.

What might have been and what has been

Point to one end, which is always present.

Footfalls echo in the memory

Down the passage which we did not take

Towards the door we never opened

Into the rose-garden. My words echo

Thus, in your mind.

                              But to what purpose

Disturbing the dust on a bowl of rose-leaves

I do not know.

                        Other echoes

Inhabit the garden. Shall we follow?

Quick, said the bird, find them, find them,

Round the corner. Through the first gate,

Into our first world, shall we follow

The deception of the thrush? Into our first world.

There they were, dignified, invisible,

Moving without pressure, over the dead leaves,

In the autumn heat, through the vibrant air,

And the bird called, in response to

The unheard music hidden in the shrubbery,

And the unseen eyebeam crossed, for the roses

Had the look of flowers that are looked at.

There they were as our guests, accepted and accepting.

So we moved, and they, in a formal pattern,

Along the empty alley, into the box circle,

To look down into the drained pool.

Dry the pool, dry concrete, brown edged,

And the pool was filled with water out of sunlight,

And the lotos rose, quietly, quietly,

The surface glittered out of heart of light,

And they were behind us, reflected in the pool.

Then a cloud passed, and the pool was empty.

Go, said the bird, for the leaves were full of children,

Hidden excitedly, containing laughter.

Go, go, go, said the bird: human kind

Cannot bear very much reality.

Time past and time future

What might have been and what has been

Point to one end, which is always present.

II

Garlic and sapphires in the mud

Clot the bedded axle-tree.

The trilling wire in the blood

Sings below inveterate scars

Appeasing long forgotten wars.

The dance along the artery

The circulation of the lymph

Are figured in the drift of stars

Ascend to summer in the tree

We move above the moving tree

In light upon the figured leaf

And hear upon the sodden floor

Below, the boarhound and the boar

Pursue their pattern as before

But reconciled among the stars.

At the still point of the turning world. Neither flesh nor fleshless;

Neither from nor towards; at the still point, there the dance is,

But neither arrest nor movement. And do not call it fixity,

Where past and future are gathered. Neither movement from nor towards,

Neither ascent nor decline. Except for the point, the still point,

There would be no dance, and there is only the dance.

I can only say, there we have been: but I cannot say where.

And I cannot say, how long, for that is to place it in time.

The inner freedom from the practical desire,

The release from action and suffering, release from the inner

And the outer compulsion, yet surrounded

By a grace of sense, a white light still and moving,

Erhebung without motion, concentration

Without elimination, both a new world

And the old made explicit, understood

In the completion of its partial ecstasy,

The resolution of its partial horror.

Yet the enchainment of past and future

Woven in the weakness of the changing body,

Protects mankind from heaven and damnation

Which flesh cannot endure.

                                          Time past and time future

Allow but a little consciousness.

To be conscious is not to be in time

But only in time can the moment in the rose-garden,

The moment in the arbour where the rain beat,

The moment in the draughty church at smokefall

Be remembered; involved with past and future.

Only through time time is conquered.

III

Here is a place of disaffection

Time before and time after

In a dim light: neither daylight

Investing form with lucid stillness

Turning shadow into transient beauty

With slow rotation suggesting permanence

Nor darkness to purify the soul

Emptying the sensual with deprivation

Cleansing affection from the temporal.

Neither plenitude nor vacancy. Only a flicker

Over the strained time-ridden faces

Distracted from distraction by distraction

Filled with fancies and empty of meaning

Tumid apathy with no concentration

Men and bits of paper, whirled by the cold wind

That blows before and after time,

Wind in and out of unwholesome lungs

Time before and time after.

Eructation of unhealthy souls

Into the faded air, the torpid

Driven on the wind that sweeps the gloomy hills of London,

Hampstead and Clerkenwell, Campden and Putney,

Highgate, Primrose and Ludgate. Not here

Not here the darkness, in this twittering world.

    Descend lower, descend only

Into the world of perpetual solitude,

World not world, but that which is not world,

Internal darkness, deprivation

And destitution of all property,

Desiccation of the world of sense,

Evacuation of the world of fancy,

Inoperancy of the world of spirit;

This is the one way, and the other

Is the same, not in movement

But abstention from movement; while the world moves

In appetency, on its metalled ways

Of time past and time future.

IV

Time and the bell have buried the day,

The black cloud carries the sun away.

Will the sunflower turn to us, will the clematis

Stray down, bend to us; tendril and spray

Clutch and cling?

    Chill

Fingers of yew be curled

Down on us? After the kingfisher’s wing

Has answered light to light, and is silent, the light is still

At the still point of the turning world.

V

Words move, music moves

Only in time; but that which is only living

Can only die. Words, after speech, reach

Into the silence. Only by the form, the pattern,

Can words or music reach

The stillness, as a Chinese jar still

Moves perpetually in its stillness.

Not the stillness of the violin, while the note lasts,

Not that only, but the co-existence,

Or say that the end precedes the beginning,

And the end and the beginning were always there

Before the beginning and after the end.

And all is always now. Words strain,

Crack and sometimes break, under the burden,

Under the tension, slip, slide, perish,

Decay with imprecision, will not stay in place,

Will not stay still. Shrieking voices

Scolding, mocking, or merely chattering,

Always assail them. The Word in the desert

Is most attacked by voices of temptation,

The crying shadow in the funeral dance,

The loud lament of the disconsolate chimera.

    The detail of the pattern is movement,

As in the figure of the ten stairs.

Desire itself is movement

Not in itself desirable;

Love is itself unmoving,

Only the cause and end of movement,

Timeless, and undesiring

Except in the aspect of time

Caught in the form of limitation

Between un-being and being.

Sudden in a shaft of sunlight

Even while the dust moves

There rises the hidden laughter

Of children in the foliage

Quick now, here, now, always—

Ridiculous the waste sad time

Stretching before and after.

Joy beyond angst?

It is politically correct to assume a materialistic existence built on a series of microscopic random events unfolding in intransitive time. We live in the ship of our ego, afloat on an ocean of materialism. No wonder we are full of loneliness and fear.

Sigmund Freud observed that the more you avoid a fear, or abyss, the unhealthier you become. All of the mechanisms of dealing with unconscious pain (projection, avoidance, repression etc) simply lead at best to neurosis, at worst to psychosis.

The big fear, the monster lurking in the deeps is existential angst. The terror of nothingness inside the tiny baby inside each of us. How, then, to deal with that? It’s worth tackling, since our insecurity is rooted right there. The more secure a person is, then the more listening, creative, compassionate, generous, talented and capable of joy they are. Insecurity spawns withdrawal, narcissism, unhappiness and disconnection. So that horizons contract to world as prison.

How then does security arise?  Where do we find an ability to live in confidence? (Con Fides; with trust)? Some simply have faith. Probably they were securely attached as children. What about the rest of us?

Science is uncovering deep meaning at the most fundamental level. Experiments on matter at the most microscopic levels shows that existence is an infinite series of possibilities, potential – until observed. It is the act of observation that, in effect, crystallises out this particular existence from the cloud of possibilities. What then is this act of becoming, of creation that we are engaged upon together? . Surely there must be an “observer” to create this particular reality. Sure enough, our species are the most efficient engines of observation, whether through science or the arts. We each of us spend our life in observation (or as some would call it – witness, some knowledge). Interestingly our gathering of knowledge is escalating in a geometric progression. (Are we approaching Teilhard de Chardin’s “Omega Point”?)

It appears to me our purpose as humans is to be just this – engines of observation crystallising out existence; and we do this together. That puts the onus on us collectively. It is OUR task to work for “good effect” – rather than trying to live with our eyes tight closed against the fear that we float on a sea of random meaninglessness.

…and then comfort comes; and connection and joy. Atman replaces ego, and angst evaporates. Until we forget and have to realise it all over again.