I stumble through and bump my head

For a couple of years now I have been reading various works from Asia and pondering how Eastern thought contributes to our understanding of ourselves and our world.  This includes specific ancient texts, like the Tao te Ching and various sutras, as well as commentaries thereon, and ancient to almost modern poetry.  Lovely stuff!  I have also been going through The Gateless Gate  (an old collection of Buddhist koans—paradoxical statements meant to help one along the way to enlightenment, like “What is the sound of one hand clapping? Or one of my favorites:  What was your primal face before your parents were born?) very slowly and marveling at how Buddhists can confound linear thinking.  While I learn much from all of these texts, I also have had a nagging quibble that seems important but difficult to articulate  . . . .

. . . Until I read a statement of some hybrid beliefs involving Buddhism and Gaian theory and my quibble crystalized into a coherent structure.

More context before my quibble.  I was reading a book not about Eastern thought but one about Gregory Bateson, a very interesting fellow.  He comes from a self-described family of atheists, himself being the fourth generation of skeptics.  In Gregory’s youth they hobnobbed with some of the great thinkers of early 20thcentury England such as the Huxleys and Alfred North Whitehead.  His father was instrumental in spreading the ideas of Gregor Mendel, the monk who worked so assiduously on plant genetics, integrated with Darwinian ideas; indeed he was one of the first to call this study of heredity “genetics” and Gregory was named after the monk.  The father seems to me a prime example of being in the right place at the right time with a mind prepared to grow the opportunity.

Gregory Bateson was a mostly independent scholar who worked across many disciplines.  As a young man he married Margaret Mead and they did research together in the south Pacific islands.  He then had a long and influential career studying cybernetics, psychiatry, semantics and communication theory, as well as anthropology.  I had heard mention of him over the years without remarking upon him very much until recently, and then his ideas seemed quite relevant to mine and important in general, so I read Understanding Gregory Bateson:  Mind, Beauty and the Sacred Earthby Noel Charlton (a decent read though Mr. Charlton spends much energy evangelizing for Bateson’s ideas—they are good but this is not how change comes about.  I may get around to a more thorough review of this book later).

Bateson saw all of nature as a series of nested minds, ours being nested on some intermediate level, so that all of our ecology is actually one mind composed of many minds.  He saw that in our separating ourselves from nature, we had lost ‘grace’ and were harming our world and so also ourselves.  The way back to grace is to engage with the sacred or the unitary grandness of life on our planet (oh, I am simplifying here a great deal—read more for yourselves) through aesthetics, the beauty of nature, and human art.  If you follow my blog you can understand why I wanted to know more about his work.

In the penultimate chapter Charlton reviews how other thinkers were influenced by Bateson and how other ideas meshed with his ecological views.  One of these was Gaian theory, of course, and one of these thinkers was a Buddhist-Gaian scholar named Joanna Macy. This seems a natural confluence here, and you know I like confluences.  When I read Charlton’s rendition of Macy’s ideas, I realized what my mind had balked at as I read other ideas from the East.  Specifically I struggled to understand the notion that enlightenment involves experiencing the unity between objective and subjective or the truth that there is no self.  Yes, I do accept that in meditation such boundaries can and do dissolve but once again, anyone who experiences enlightenment is a biological creature and that entails certain corollaries.

So Charlton says this of Macy’s ideas:  “Similarly, in both Buddhism and General Systems Theory (Macy uses this term interchangeably with ‘systems cybernetics’), the self is a process that cannot be abstracted from its context in nature and society.  It is an ‘open system’ and it is impossible to distinguish self from non-self.  Any division is arbitrary; the individual self is a fiction” (p. 189). Oops!  Sure self is a process on many levels but it can and is abstracted from its context; indeed, at a very basic level anything we use words to discuss is already abstracted from the flux and phantasmagoria of experience.  My question is always about the adequacy of the abstraction, i.e., does it capture the primary structure and its history along with its inter-relationships and dependencies with its soma, its ecology and its its ancient past?

The self, like its soma, is not an ‘open system’ and can certainly be distinguished from non-self, just like the soma is understood to be a life form. These are not ‘open systems’ because a soma, a brain and its MEMBRAIN maintain their integrity through control of the membrane functions, passing information in and out, keeping information in and out. The self follows along with this pattern.  Sure the soma is a wonderful composition of different life forms—the biome is a necessary adjunct to its healthy vital operations, and the self is also a complex composition dependent upon social interaction for its derivation.  I maintain that that the basic features are an autobiographical sense of its life and a sense of its agency, but secondary features abound, e.g., roles, selves associated with those roles, an apprehension of conscious subjectivity, etc.  Again, an adequate abstraction must also include what supports these features that operate below the limen of awareness, and also what the self keeps out of its ‘self-definition’.  For example, I am myself a father and husband, which are clearly within my self’s bounds, and I know the alphabet and basic math, but those are not a part of myself. Is this a fiction?  Why yes it is as a construct in the mind, but as Dumbledore told Harry, it is still true.

Somehow my mind likes Eastern philosophies; I find a good deal of truth and wisdom in their approach.  I think Buddhist enlightenment is a worthy goal, of sorts.  As I say in my creed, I follow an ethic of knowledge, and this leads me to explore the mystic boundaries within and beyond myself.  I find there a most agreeable landscape to wander (yes, yes, remember that not all who wander are lost).  But read the third chapter of The Gateless Gateabout Zen Master Gutei who always answered any question about Zen by raising one finger.  When he heard that his young assistant answered a question about his master’s teaching by raising his one finger, Gutei cut off the boy’s finger with a knife. The boy ran away.  Gutei called him back and raised one finger, and “the boy was suddenly enlightened”.

Somehow this enlightenment came with the experience that the self is a fiction, that his finger was part of what separated him from this realization, and that he understood that his self was a fiction and experienced reality as unitary and without conceptual distinctions—finger or no finger is a distraction.  Oops and ouch!  I have reached a mystical boundary and bumped my head in finding it.

With any religious school of thought and discipline my skepticism finds antiquated constructs, and there one is.  My ethic of knowledge keeps me grounded in my biological roots.  So enlightenment is a biological notion (maybe a rock or tree is enlightened but they, not some human being, would have to communicate that to me and I do listen out as I wander the farm.)  The self is an outgrowth or feature of life; it bears many relations to all that surrounds it now, past, and future, but a life has an onset and termination.  Some spiritual and religious traditions maintain the self is independent of those events, and I myself wonder about that, i.e., about how it could be true in my cosmology which is devoid of the supernatural. (Remember my motto: “If it is, it’s natural.  If it isn’t natural, it isn’t, except as an imaginative dream).  But the self and its soma is not an open system nor a closed system but a gated system operating to sustain the negentropic balance of energies working at the heart of life’s vitality.

How we understand life and cherish Gaia and structure our participation in this transcendent reality is important.  Bateson and many others know that we as a species are not doing a good job of this. How do we find and follow a better path? I do not know, but I think, like Bateson, that engaging with natural beauty and the vital experience artists render for us is very important.  I also think following an ethic of knowledge and seking a knowledge of ethics is important, e.g., appreciate our science and our human relationships with each other and Gaia.  As the previous post put it, “sometimes human beings are stupid”.  And sometimes we are smart.  I wonder about the cultural rhythms of wisdom and ignorance and travel on seeking a better wave.  But I cannot hold up one finger to indicate the one true way or condone mutilation in the interest of religious purity or spiritual realization.

a positivist genesis myth

[This is a very long post. I considered breaking it down into 2 but did not like the results so here it is. Having read the previous post would be helpful and acquaintance with some of the threads running through my blog may help this post be more understandable. Thanks in advance to anyone who reads to the end.]

What do you call a genesis myth without the supernatural? Au naturel, of course. And I use the term myth loosely, meaning an allegorical narrative symbolically capturing an explanation of nature that is, when objectively considered, unexplainable in its totality. Thus we have gods creating each other and the cosmos and humans. We also have the mystic apprehension of the unexplainable universe; one of the first and to my mind still one of the best is the Tao Te Ching (and I really love the translated rendition by sci-fi hero, Ursula K. LeGuin).

I have written here about the ocean of experience surrounding each of us, meaning that domain where the two great genetic watersheds (Solving World Problems (SWP) and Conspecific Relations (CR): see post 4/7/17 ) run to confluence and form an estuarine island of life and mind. A mystic stands on the shore, a being nakedly aware of the generational and temporal flow through to this moment, then this one, and oh, you know, and watches the weather, tides and the waters wave and glisten on the shore, content with just that apprehension, finding that experience a full one, and assured that the knowledge mirroring the experience is meaningful and insignificant. A genesis myth is valuable, even necessary for carrying that apprehension forward into meeting life’s probabilities and necessities.

Though a positivist genesis myth may be paradoxical, when we consider the scientific basis of our genesis presented below, I think that mythic aspect will be apparent because our understanding has come through increasingly sophisticated mathematics and information processing. Most of us cannot really comprehend how the numbers show their truths as the mathematically keen scientists do see them. In this sense scientists are like the seers, shaman and priests who created and developed the supernatural myths: only the initiated have access to the genesis esoterica as gleaned from either the mathematical domain or that learned through communication with the supernatural divine. Scientists talk with numbers and priests with angels. (I pass over the crucial differences in replication, falsifiability, and transferability between the two). We may not usually think of science in this way but in truth the majority of the people on Gaia evaluate positivistic myths and find them much less comprehensible than their religious mythology.   Conversely those of us initiated into this scientific world view, both the lay and the practitioners, can still find some truth about humanity in the old myths but little fact, certainly not enough to guide our pursuit of knowledge. Religious myths are at this point best seen from without, i.e., as data as we seek to understand our humanity.

In my last post I talked about Monod’s ethic of knowledge, and so to journey even further above my pay grade, this constitutes an epistemological effort that needs some supporting concepts about reality; about what is it we are learning? How did it come to pass and what is my relation with it? My bias is that any statement about the ultimate nature of reality, i.e., metaphysics, ultimately and necessarily given the scale and scope of our capabilities relies upon, revolves around and devolves intellectually into mystic apprehension. The question here is how from a cold, mechanical and valueless though lawful universe can life evolve with its values, as it has clearly done here with us on Gaia? That is, how to account for both our knowledge (true knowledge formed from an ethics of knowledge based upon empiricism) about the world and our values as both are clearly, as Monod demonstrated, sociobiological in origin. So again, what is it we know and value?

Human culture, though composed from both knowledge gained and values held, is a virtual world imagined among group members that helps to govern or to channel how each individual goes about life and supports the group. Over the past few thousand years, cultural parsing has held knowledge as more secular and values as coming from a supernatural divine. The ancient Greeks attributed some values, e.g., hospitality to strangers, respect for the dead, obedience to the king, acceptance of fate, to their gods, while they initiated a grand tradition of intellectual effort, i.e., philosophical and scientific knowing. The ancient Israelites certainly attributed their values to Yahweh and I believe follow a more secular and pragmatic approach to knowing. The Taoists stand on the shore and seek the Way. We don’t know about the people who painted the caves 40,000 years ago, much less about the earliest Hominids who buried their dead, but we do know that from them and since the advent of agriculture, civilized knowledge and values have grown to compose today’s cultural worlds.

Accept for a moment that all culture is learned and that we acquire culture through mirroring, empathy and symbolization. Assume even further that we can understand how we benefit from experience in such a way that cultural invariants form inter- and intra-personally that then guide how we relate, communicate symbolically, conceptualize with words, use metaphor, govern individual actions and relationships, organize socially, etc. Understand that early groups form on the basis of kinship which yields a natural historical narrative through their ancestry, while other groups form through social roles irrespective of kinship, and so must bond through constructing and sharing relevant narratives, some literal or empirically based, e.g., a flood, and some mythically based, e.g., the afterlife. All this to say that our philosophy as currently conceived results from a long history of cultural development (or is that evolution? Erwin Schrodinger, for one, wondered if humans were done evolving, i.e., we would stay in roughly the same biological form now into the future, sort of like sharks and insects have been the same for roughly 200 million years, so any further evolution for us would have to be cultural).

John Locke said the human infant was a tabula rasa, i.e., a blank slate, upon which experience writes its tale. Today we understand much more about what the child brings to the table and that there is no ontogenetic blank slate. But this idea covers only a very short time scale of one life. Monod from his scientific perspective seems to endorse John Locke’s tabula rasa, i.e., blank slate, but says the blank slate has been written on by the entire history of life, i.e., “the experiences accumulated by the entire ancestry of the species.” So our capabilities flow from incipient life some 3.5 billion years ago. Yeah, it was a blank slate then, but much has been written on it since and much has been edited, erased and replaced.

As I discussed in the previous post on Monod’s book, our evolutionary experience has led to two cultural facets from which mythic values seem to arise. One is an inborn fear of solitude; we are social animals and do not do well in isolation. Our contemplation of the cosmos along with our knowledge gleaned so arduously through empirical efforts indicates that our place in the universe is indeed lonely; we are warm-blooded strangers in a cold place, each conscious of our irrevocable solitude within our own MEMBRAIN, and constantly filling our mental void with all kinds of energies. The other facet derives from the first; we have, Monod says, a “need for a complete binding explanation” of our existence, and that includes the gaps before birth and after death. How have we come here now to stand on the beach of the ocean of experience? Both of these facets are inherent in life as it has developed on earth; they are inherent in Gaia’s character, i.e., they follow from life holding forth through negentropy amidst a universe flattening out in entropy. Each soma operates to replicate the passage of genes while mitigating exigencies and exploiting chance opportunities until its lapse into the final entropy of death.   This view of life is consistent with Susanne Langer’s idea that human consciousness arrived with the understanding that our life is one act that begins and ends and that within that frame each of us lives alone. Also consider Camus’s Absurd and the myth of Sisyphus and most especially Chris Hitchens’ proposal to separate the noumenal from the supernatural (see post 4/13/17).

It is as I have pondered Monod’s Chance and Necessity and sought its relations to other readings, e.g., Langer, Dawkins, James, Whitman, Hawking, etc., that I have developed a frail metaphysical myth to support this ethical epistemology, keeping consistent with my basic approach to the biological roots of our humanity and moving forward through a dialectic between positivism and mysticism (see posts beginning 11/15/15). To be clear, I believe any truth of which we are capable of apprehending is a gem with many facets, some more transparent and therefore practical or at least knowable than others; the goal is to see the gem whole even given our limited access to various facets. The metaphysical and epistemological answers to the questions of solitude and significance that used to be answered by animist myth with reference to the supernatural (and these serve us well for some purposes still, like artistic imagery or, as indicated, anthropology) are now superceded by positivist myths with reference to the natural world (and these can serve us better if we develop and use an ethics of knowledge to organize our culture and civilization). So to give an abstract rendition of a positivistic genesis myth:

  • Consider the big bang, or any theorized notion of this cosmic course through time, e.g., expansion and contraction, parallel universes, multiple dimensions beyond 4, etc.
  • These refer to the void beyond our comprehension and how the universe developed in ways we can comprehend.
  • A void filled by energy that illumines no forms =>
  • Higgs field appears whereby energetic matter gains mass (see delightful illustration at: http://www.nytimes.com/interactive/2013/10/08/science/the-higgs-boson.html.)
  • Matter and mass, though we apprehend them through our senses on some macro level, actually operate on a micro level through quantum waves of probability =>
  • These waves swell, subside, interfere +/-, and break into present reality: this is the first level of chance and necessity, i.e., quantum probability reduces to a certainty, e.g., Schrodinger’s cat is either dead or alive but not both because that wave has crested and broken on the shore
  • Matter with mass coalesces and clumps even as the incipient energies undergo entropic dispersal
  • The clumps accrue in the spacetime continuum =>
  • Gravity is a manifestation we can discern of this negentropic building process, i.e., against or resisting entropy; the spacetime curves according to this history of amalgamation
  • Gravity assembles cosmic structures that become elemental forges, e.g., stars burn and synthesize heavier elements: this is a next level of chance and necessity in that cosmic structures, e.g., gas clouds, galaxies, stars, planets appear by chance and then follow a time line ruled by necessity
  • The next level still of chance and necessity is when some combination of the products of these elemental forges coalesce through a gravitational eddy to generate life, e.g., planet Earth becomes Gaia.
  • Once begun life evolves according to chance and necessity.

This would be our genesis story if it were constructed as an anthropomorphic narrative; it is more detailed than animist origin myths because it is empirical and dynamic; the big difference is, of course, that this genesis details a cold, mechanical, and valueless universe from which life evolves with its own sociobiological values. Religious people may find that a problem but those who pursue an ethics of knowledge do not, because we realize that any and all value appears through and from life. Consider these incipient values I find apparent in Gaia’s biosphere:

  • Of course the first value, though perhaps one of the last to be understood, is to understand the world through realistic means and action.
  • Life’s projection into the future through replication, e.g., procreation is good for many reasons
  • Generational replication via somas is quite conservative by necessity and its sensitivity to chance events allows evolution to proceed in two ways:
  • One, variant genes must fit coherently into the whole genome or they will not continue
  • Two, having done so these variants become invariant and must pass muster through environmental interaction by demonstrating the same or increased adaptability
  • Each and every soma operates to minimize exigencies and to exploit chance
  • Their capability to do so speaks to their evolutionary potential.
  • Somas with brains do better than those without, somas with strong social relationships, i.e., have MEMBRAINS, do the best.
  • All life is interconnected
  • All life is local and Gaia is the location; each soma participates in the ecological balance
  • We must respect Gaia, understanding that the whole is greater than the sum of its parts and that our actions even if performed authentically with sound knowledge and conscious values have many intended and unintended consequences.
  • Our ignorance is greater than our knowledge, e.g., standard theory of physics about 10% of the universe and the rest dark
  • Finally, while we accrue our knowledge through scientific means, both empirical and theoretical, our values continually emerge from the ancestral history of our species. I hope to expound upon this more in later drafts.

With this first axiom of procreation (replication) and its two corollaries of mitigating exigencies and exploiting chance, our frail metaphysic grows strong enough to support a new domain of values instigated and developed through evolution with conspecific relationships. With our heightened empathy and symbolization, we become conscious of greater questions, that of our solitude and of our significance, that can find only partial answers through our ethics of knowledge and development of values.

We have no way of comprehending this richness of life on Gaia. We may work on constructing our ethics of knowledge based on a positivistic genesis myth for our metaphysics, which can lead to a knowledge of ethics and a better understanding of our values. That effort, for me, resolves to a dialectic between my biological mysticism and my intellectual pursuit of knowledge. If you have read all of this, I again thank you. Linger here if you like watching the ocean waters wave and glisten upon your shore or travel on the Way.