Alternative Zionism

I believe that the current state of Israel is a tragedy that could have been avoided; and a wasted opportunity.There was (and is?) an alternative. This was set out by Martin Buber, whose book “I and Thou” set up the Philosophy of Relation. He opposed the views of Weizmann and Ben Gurion. Essentially his vision was for the cooperative development of respectful, peaceful, equal and creative society between Jews and Arabs.

In 1925 he co-founded Brith Shalom – The Covenant of Peace – which set out this vision. He fled Austria and Germany during the Nazi holocaust, but persisted with this message. In his 1947 tract “Questions and Answers. The Jewish Settlement of Palestine” he directly addressed the potential for conflict and advocated a path of peace, respect and deep listening. He deplored Jewish terrorism (for instance the attack on the King David Hotel). His vision was for restriction of Jewish immigration, a mutually interdependent society with a common economy for all – Arabs and Jew alike, and the creative growth of a new nation by the efforts and for the benefit of all.

He saw the land between the Jordan and the Mediterranean Sea as a melting pot. Where peoples and cultures could meet and thrive creatively. Where East, West, South and North could come together. A nexus. This view was perhaps natural to his family. They were Hasidic Jews from melting pot of the Polish-Lithuanian Common Wealth. The country that was once the largest in Europe and which stretched from the Baltic to the Black Sea with cultural centres in Poland and Ukraine.

A history of thought and listening and in many languages. Martin Buber spoke and read German, Hebrew, Yiddish, Polish, English, French, Italian, Spanish, Latin, Greek and Dutch.

It is a tragedy for the world that this path was not followed.

Find out more about Martin Buber at https://en.wikipedia.org/wiki/Martin_Buber




Dialogue, Love and Joy

The great existentialist philosopher – Martin Buber – speaks about dialogue and distinguishes it from love. I have included some quotes at the end of this note from his 1929 essay “Zwiesprache” (Dialogue) below, together with a short note about Buber and Jesus.

Here is my thought

Genuine dialogue is about meeting, arising from mutual awareness. This can happen even as two stranges glance at each other in passing. Perhaps this is what Jesus meant by “Love thy neighbour as thyself”; that is, become as fully aware of and in sympathy with your neighbour as you are with yourself. This perhaps also applies to Jesus’ second injunction about how we should love God (with all our heart).

Are these two commandments a call to dialogue?; so that we become fully aware of, and turned toward our neighbour. This is something one could then practice, something similar to mindfulness. I have always wondered how you could just conjour up “love” as a feeling, an affect. There are so many of us now who do NOT love ourselves. How then can we ‘love another as ourself”?

Whereas perhaps we can more easily practice becoming fully aware of our neighbour. That might indeed be the road to love; a Love which is the joy that I believe underlies all creation.

As Pierre Teilhard de Chardin says

“Joy is the infallible sign of the presence of God”.

Buber quotes

Three types of dialogue. In his 1929 essay Buber describes dialogue as genuine meeting with full awareness. He developed this later (I and Thou,1937) into a whole philosophy of relation; where all meaning is contained in the relationship between (zwischen) people and the “other”. Here is the first quote:

“There is genuine dialogue – no matter whether spoken or silent – where each of the participants really has in mind the other or others in their present and particular being and turns to them with the intention of establishing a living mutual relation between himself and them. There is technical dialogue, which is prompted solely by the need for objective understanding. And there is monologue disguised as dialogue, in which two or more men, meeting in space, speak each with himself in strangely tortuous and circuitous ways and yet imagine they have escaped the torment of being thrown back on their own resources.”

Dialogue and love. In the second quote he distinguishes between dialogue and love:

“I know no one in any time who has succeeded in loving every man he met. Even Jesus obviously loved of “sinners” only the loose, lovable sinners, sinners against the Law; not those who were settled and loyal to their inheritance and sinned against him and his message. Yet to the latter as to the former he stood in a direct relation. Dialogic is not be identified with love. But love without dialogic, without real outgoing to the other, reaching to the other, and company in with the other, the love remaining with itself – this is called Lucifer”

Buber, Zionism and Jesus. Buber was an intellectual Hasidic Jew. He was a lifelong Zionist, but who strongly disagreed with how the new state was constituted. He thus refused to become the first president of Israel. He “favored a binational state that encompassed and honored both Jewish and Arab ethnicities, and centred on mutual love and respect. He believed that Jesus was the greatest of all Jews and that his message was the flower of judaism. He describes Jesus thus:

“from my youth onwards I have found in Jesus my great brother”

T

The Dry Salvages

This penultimate poem in TS Eliot’s Four Quartets points to meaning, that lies in “the intersection of timeless with time”. Most of us only glimpse this in fragments of epiphany. These are what Eliot calls “the moment in and out of time” such as “music heard so deeply that it is not heard at all, but you are the music while the music lasts”. These are the same flashes of insight to which Martin Buber refers in his 1937 book “Ich und Du” (I and Thou), where boundary dissolves and we feel joined to each other, nature or spirit.

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)

The mystic number 2

The first question for me is this. “Is there meaning?” This is of course just a way of phrasing – “Why?”, “Is there purpose at all?”. Surely, this underlies all of living for each of us. Sometimes we confront it, sometimes avoid it – but it’s always there. Since we are INSIDE existence, and have no rational external reference point, there can be no rational answer. Personally though, it seems obvious to me that the answer is yes; but that is in the end just an article of faith ( although underpinned by set of extraordinary “coincidences” in physics that make life possible).

Let then take the existence of meaning as a truth. Where does it lie?

It seems to me that purpose isn’t to be found in “self” – our obsession since Freud. At least not in a physical self. My body at death will dissolve and the molecules will be taken up into infinite new forms, just as the body I currently inhabit is made up of atoms that have been part of infinite others – including all of those I have known – my mother, father, brothers, wife etc. (“ the dust inbreathed was a house, the wall the wainscot and the mouse”(Eliot)

I don’t believe that either that meaning lies solely within the material world. In fact the more that science uncovers of the “how” of quantum mechanics – the less concrete materiality really appears ..

It seems to me that the frantic search for meaning within things – dialectic materialism – is a dead end or distraction. On the other hand the material world must surely be a part of meaning. But part of what?

Part of a whole”. All is one. Indeed that is what “universe” means. One thing. Another way of looking at it could be that meaning is in process – the flow of matter and energy. Perhaps – “the whole flow of energy and matter”. How though do we break that down to something we can get our arms around or understand?

Maybe another way of looking at it is that material is part as in partnered with.. (mind? Spirit? Antimatter?)

That, for me, is where Martin Buber and David Bohm come in. They each talk about meaning lie within “relation” or “dialogue”. What lies “between”. Buber’s amazing semi-poetic meditation – I and Thou – (Ich und Du) – has been transformative for me. I would encourage everyone to read at least the first 2 pages, where he defines the “primary words” as I-It and I-Thou – as opposed to I, Thou, or It alone.

I therefore have two building blocks in my search. First. There is meaning. Second. The place to look for it is relationship.

And that’s where number arises for me..

My daughter, as a teenager told me she thought that an incredibly important concept was “boundary”, and I’ve been assimilating that ever since. Without boundary nothing can be known. You NEED the “other” to understand yourself.

I wrote this some years ago .

“From zero to hero, the world is born with the appearance of 1. The archetypal boundary is right there in the change from nothing to all. But, one is one and all alone and ever more shall be so. From 1 to 2, consciousness is possible. Granularity and separation. We can understand existence because we have edge. A within and without. Quantum mechanics shows that everything exists only as a cloud of possibility – until observed. It is the act of knowing that crystallises out reality from potential. Deliberately to mix language – it is witness that causes wavefunction collapse. It is consciousness that creates reality, and that is only possible when edge is born with the advent of the number 2. Duality appears to be a fundamental property of existence. Energy is the flip side of matter (e=mc2), everything is wave and particle simultaneously. Yin is nothing without Yang. Ich and Du embrace and the world unfolds.”

That is why – for me – the “mystic number” is 2. With that comes a consciousness of existence and the possibility of relation and dialogue which Buber and Bohm so eloquently place at the core of meaning.

I conclude then. There is meaning. It lies in relation, and boundary is key to that. Hence the importance of the number. 2

Intimate Language

My father remained at heart a rural Yorkshireman. He used address form “thou” to distinguish his intimates from the wider world – “you”. English has this in its roots, similar to the French “tu” and the German “du”.

That it has fallen from use – diminishes us a little. I remember what it is to be addressed as thou. Intimate, warm, enfolding. “Eh, lad thou art…”.

The Jewish existentialist Martin Buber uses the form brilliantly in German. Distinguishing between Sie and Du, Ich und Es. He said “To man the world is two-fold .. the attitude of man is two-fold .. the one primary word is the combination I-Thou, the other is the combination I-It”.

I-thou is a relationship of inner to inner, an authentic encounter that is the touchstone of existence. (I-thou creating “our”). 

Of course, Buber wrote in German and Du has currency in contrast to Sie or Es, whereas in English we now reserve intimate addressing for our relationship with God. How ironic!

In our English language how can we now mark the transition in relationships between the formality of “you are” and the caress of “thou art”? And when and why did we lose the rich language of intimacy?

Surely thou-ness was clear in the minds of the scholars constructing the King James Bible in 1611. Perhaps the slow death of this way of celebrating friendship is linked to the four hundred year rise of materialism since the reformation? 

Perhaps as the smoke clears and we see the I-It debris left by capitalism and atheism a new expression of thou-ness will appear. 

Let us pray so.

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

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.