Archive | October, 2009

Oh for true!

31 Oct

. “… science is apparently increasingly able to construct and reconstruct itself in response to problem challenges by providing solutions to the problem …”
Knorr-Cetina : The Manifacture of Knowledge, 1981, p.11.

ArchiValor victory DefeazzzA.v.G. trial

30 Oct

Up tHe DowNstaIrcaSE

30 Oct

Walking upstairs. Going upward? Certainly not a certainty.

MC Escher addresses the question at hand.

Muscle Bonding of the Collective Unconcious

29 Oct

Two Truths: a supplementary reality, not an oxymoron…

28 Oct

The Two Truths – The Transcendent Absolute (Nonduality) and Phenomena


  1. The Absolute and the Relative Reality
  2. Three Grades of Knowledge
  3. The Way of Form and the Way of Formlessness

1. The Absolute and the Relative Reality

The Nondual Absolute Reality in Itself – Shunyata, Paramatman, Tao, Buddha-nature, etc – is the Supreme Ground of all Reality.  Its attainment is experienced as Nirvana or Liberation or or Self-Realization.  The opposite of this state is the world of phenomena, Maya, the relative truth,  Illusion, Samsara, “the wheel of rebirth”, subject to Ignorance (avidya) of one’s True Nature, craving, unhappiness, and so on.

It is generally considered that between these two extremes there is no continuum, unlike the other dimension/parameters we have considered.  The lower, relative reality, is a juxtoposition on the higher, the Absolute Reality.  That’s why the various Indian philosophies (Vedanta, Mahayana, etc) speak of the “Two Truths”, the Relative and the Absolute Truth.  Hence Enlightenment (realisation of the Absolute) is not something to be attained, because one always was and is the Absolute.  Enlightenment is simply the realisation that you are the Absolute right now, and that there is no birth or death, future or past, self or other, but only the eternal present, the one universal “I” (this is putting it very simply, but space does not allow an analysis of the subtlties of the doctrine, or the differences betweenMahayana Buddhist and Advaita Vedantin conceptions of Enlightenment).

2. Three Grades of Knowledge

Yet from another point of view one can suggest a continuum, in the area of Advaitin and Mahayanist epistemology (science of knowledge).  Whereas Western academic epistemology is divided between the Rationalists, who say we know things because our minds contain pre-existent ideas, and the Empiricists, who say that the mind is a blank slate, and everything we know and learn is through the senses, the Indian mystical epistemology is concerned with spiritual knowledge, rather than knowledge about (general or mundane) knowledge.

Basically, this monistic philosophy (both Advaita and Mahayana affirm a single Absolute Reality) refers to three grades of knowing, each lower of which is false in relation to the next.

The lowest grade is illusion, or hallucination, such as things in a dream, which appear real while dreaming, but then are seen to be false upon awakening; or tricks of the eye, such a rope which in the distance or in the dark appears to be a snake, or mother-of-pearl which appears to be silver.

The next level is “empirical” knowledge; knowledge as it ap-pears to the senses (and, one may add, to the instruments of modern science), and which reveals the world as it “objectively” is.

The highest level is transcendental knowledge; knowledge of Reality as it actually is, revealed through the superconscious or enlightenment experience.  Relative to this absolute knowledge, everyday empirical knowledge stands in the same relation as hallucination or misperception stands to the latter.  That is, the objective world itself is realised to be a “dream”, an “illusion”, a “rope-snake”, or whatever.  Realisation of absolute knowledge is the same as realisation of the Absolute (or Godhead) itself, because in these spiritual traditions the Absolute is itself considered as a – or rather the – faculty of knowing or experience; or in other words of the nature of pure Consciousness.

The terms of the three grades of knowledge vary according to the particular school of thought.  To give three examples

2nd C Buddhist
3rd C Buddhist
8th C Vedanta
3. Absolute Paramartha Paramarthika Paramarthika
2. Empirical Samvriti Paratantra Vyavaharika
1. Illusion Samvriti Parikalpita Pratibhasika

An interesting twist to this is given in Tibetan Buddhism, where there is the distinction between the lower Enlightenment of the Dharmakaya (Truth-dimension) and the greater Enlightenment of the Swabhavakaya (Self-nature dimension).  This theme is adapted by Da Free John, who distinguishes between subjective Enlightenment (realisation of the Self or Absolute Within), and objective Enlightement (realisation of the Absolute – the Radiant Transcendental Being – in all things.  Hence we could say that the Paramartha or Absolute Truth is divided into a lesser and a greater.

Higher Paramartha:        =   Absolute Realised in all things
Lower Paramartha:        =   Absolute Realised within; Liberation
Paratantra/Vyavaharika: =   Relative Knowledge
Parikalpta/Pratibhasika:  =   Illusion


3. The Way of Form and the Way of Formlessness

All this is explaining things from a pure “Knowledge Yoga” perspective, but there are also other teachings – Tibetan Buddhism and Taoist Yoga to name just two – which strive for realisation of the Absolute through other dimensions of being, such as the Inner or etheric-psychic-occult.  It all depends whether one prefers the austere approach or the way of form.

A good example of the way of form is shown by Tibetan Buddhism, in which painstakingly elaborate visualisation (Mental body), including visualisation of chakras(Etheric body), deities, mandalas, etc, is combined with focused meditation (inner mental being) to contact and identify with particular deities (expanded/shuddhashuddha being) and activate the subtle “winds” (vayu = prana = ch’i) (inner etheric body).  This finally generates first an “impure illusory body” (Inner Etheric and Inner Astral; Lower Paramartha) and finally a “pure illusory body” (Higher Paramartha), which latter represents the attainment of full Buddhahood.

In contrast to all this is the austere but much simpler and presumably easier to follow techniques of Advaita Vedanta, which attempts to realise the Absolute through a continual intuitive-mental approach of focusing on awareness (see for example the teachings of Ramana Maharshi, and to a lesser extent (because he has a somewhat broader approach) Da Free John).  The Rinzai Zen attempt to break down the mental structure through the constant pondering on a paradoxical utteance or koan is somewhat similiar, although employing a novel approach.


27 Oct

Andre Breton speaks “who am i” and so herein lies the quest. so here in lies the quest. so here in lies the question up side down punctuation, dot the I with identity, if I is you than who am I?

Quest to find Identity with I and Eye, I is Eye, Eye is inner, Inner is light, I is light, Light is, we are prism, we are one we are light we are prism, klaedoscopic fascination colors spinning shape shifting imagination proclamation- imagine eye with I and I with I, where I is you, you see?- dripping fragrant animation & heliocentric visions, unconfined intuition and whats left? Light. All I am is light. Pause. Inhale. Tiny focus of brilliance buzzing swifter than the swords of a gillion wards, electron transfer electonic energy and aura of essence radiation glowing emanating i am exhale and behold: Lightning. We are lighting, light, you and I, and all that is must be one, one beam of light, a halo of humanity. we are one. light. one.


Morning Colors

27 Oct

Conflicted Binary Bodies combust and reveal: categorical is a myth-conception. We are all color.

27 Oct

Discover Simple, Private Sharing at

Save File: Archive


27 Oct

Native American wisdom transfer Post-Apathetic American

27 Oct


Wisdom of Chief Seattle: Back to Roots, Reattach to Humanity, Heliotropic Infinity

27 Oct

Hello world!

26 Oct

Welcome to This is your first post. Edit or delete it and start blogging!


24 Oct

One Hundred Twelve: comments awaiting approval, in response to BeMused or BigHairedGhandi or Off the Beaten Path of the American Path ( a developmental trail of my blog-domain musings since Shaq was a L.A. Laker).

Ninty-two: Comments from people I know, and people I do not know, writing in response to mine, who are not responding to sell me Viagra.

Thank you. I feel strangely grateful.

Not you, Vigara Salesman. But the rest, grateful wholly.

The Emotions of Color: My Manifesto in Making

21 Oct

The Emotions of Color: my developing draft, intended in its future final form to accompany my multimedia project in my comp. lit (The Avant Garde) class—>>–>

We turn to color.

We are light reflecting and refracting light in our own image. We resonate deeply, and sometimes, intent or unintended, we fade from alive into living dead and float along, alone, freely failing to fall into frequency within and between selves, admiring shadows, far from resonating at all.

What is communication if not a playful game of catch: capture and cast words like shooting sparks, eyes like telescopic vision or submarine introspection, I is you so essentially us is a ring of fire, halo humanity interacting giving taking, heaving helping hoping hating, self, other, categorically prone to insubordinate uprising and overthrowing systems of over-socialized subordination, constructed to conceive of selves as constructs turn products we produce and make more.

Global economy is electron transfer and planetary tug-o-war, supersonic turning moving slow as molasses with masses tremendous and blessed with the terrible curse to get their own and in the meantime fuck or save anything that should be push out of the concentric path or worse yet, pulled towards the mass like a planetary femme fatale.

We are  the present. We ruminate and retroactively stumble into the past where objectivity and inability plague the forefront of thought and the present is moving senseless and time is lost. Lost, are driven by fears that pose threat to the ego, an idea, to the animal (that embodies the essence we are), and thus, we are receiving and received in a waking nightmare, as real as the retinas register.

Colors that make us feel good, secure and safe, smooth the jagged edges, sift symmetry into uneven creases, sooth restlessness–colors that help us forget the outside world. We want colors.

I may not have mastered basic Flash animation in lab, but I did master the paintbrush tool to flow my poem through the interface onto your screen, and my own.

I may not have mastered basic Flash animation in lab, but I did master the paintbrush tool to flow my poem through the interface onto your screen, and my own.

(I lost time in the library book stacks and left with three books not logically related to this assignment but intuition drew me towards them to check out for this assignment nonetheless. I have started reading one, which got me thinking, and those thoughts I outline roughly below.)

The Harmony of Dissonance defends contemporary scholars’ tendency to color T.S. Eliot a hypocrite for the stark juxtapositions in what they claim to be the collective objective of his work, discounting the strength of his purpose, and the valor and amplitude of his impact on modernism and, thus, modernity. The author, comparing The Four Quartets with The Wasteland, incorporates the wisdom that ‘up is down’ and binaries need not be contradicting. The antithetical assertion: dialectical dissonance can create a harmony, a cacophony perhaps, but harmony nonetheless. Flipping metaphors and writing the reverse does not output inverse meaning; rather, such avant guard literature, as explored in the poetry and prose of T.S. Eliot, highlight the frontiers of human language, of human understanding.

My call towards color arises from the rubble of the breakdown, destruction, and misconception of conflict in terms of magneticism, friction, tension, strife, and discord. The way of the world was the way of the past, and socialization, civilization, and industrialization have blindfolded the masses from atop the pedestal bandwagon of time and linearity: progress is a myth that polarized the seed of self to the entirety to humanity, elastically tangential away from the mean of our nature, aloof to residual duality, drifting, aloof, removed, egotistical and numb.

Yet, deep within, the animal is very much in man and the way to bring us back the past, the intertwined intimacy and spiritual understanding of what we term self, of what we term other, of what we term right, wrong, good, evil, black, white, peace, war, is to reconnect with the esoteric and ethereal wisdom developed by our ancient ancestors whose breath was wind, whose rose from and deteriorated into the ecosystem enriching soil and witnessing miraculous exchange of form, shape, motion and conciousness from the vantage point of wading in a river bed watching kin whose bodies no longer contained them buried in the ground below rise up from the tributary under the blood-red sun and evaporate inextricably divine one with water reflecting and absorbing the interconnected image of earth, carrying clarity and luminosity into the sky, turn stars at nightfall and emanate enlightenment twinkling amongst everything in the black sieve vastness of perception.

Unconfined by gravity, countering the conception of category, the gradation, dynamism, and essence of man is revealed, and that essence is the essence of everything and nothing at all, everything and nothing at all, but mostly, we are the prisms of spectacular color spectrum comprising everything and nothing at all.

Developmental and Contemporary Influences: paradigms plaguing post-modernity and a plea to bring back the past to enrich experiencing and expressing conciousness and understanding


When creativity and genius culminate, the shift in conceptual complexity trickles down to the core cultural bone, countering common belief of the structure and function of the universes’ clockwork in case studies that revolutionize cogs in the ream of earth, the intangible and tangible sphere of humanity, continuously tickling and up turning the measurable shape, form, and motion of perceived reality between and amongst cultures, further reverberating the psyche, collective and singular, pervasive in orchestrating the rhythm we sine-wave though life, deeper, the cadence and rhythm drumming and pulsating the beat to which we step, the lyrics we sing in the language we use, and down to the center of the earth, the center of the hearth, the center of self, soul, spirit, the identity. The atomic bomb, a figurative and physical example of Einstein’s expression in manifest creative genius, genius creativity that took spoon-fed reality, reversed the conceptual metaphor and annaliated the fantastic fabrication of time and space into the distilled naked fundamentals, then, began to rebuild.  Math, in the case of Einstein, and art  in culture are humanity’s means toward the same end: the quest to reach infinity. These mechanism are tools towards transcendence, and to the extent history informs the present, the frontiers of conciousness and the infinite defined by the fences of the knowing and unknowing, create a vacuum in the dissonant space between humans describe in the inability to explain further through the likes of existential philosophy, spirituality, or anthropomorphizing the synaptic blank in space shrouded in mystery ‘god.’ Art is a mirror; rather than stopping and resting in the quest in the explanatory answer of grandiose gods or philosophic and spiritual connections, art surpasses the space between and connects humanity to infinity. Transcendence in the 20th century was achieved through the destruction of a common consensus and out of the rubble rebuilding possibilities of reality, fueled by the creativity and genius of imagination. The works of Einstein, Stravinsky, Picasso and Eliot follow the revolutionary structure and function of this pattern, through which bridged humanity into the modern era.

Once again, we have reached a crossroads, and a new era is building under the pressure of conflict from forced categorical polarization riddling minds mad, maniacally puppeteeringcategorical inner and inter warfare and in the face of mass destruction rearing its head as an emanate possibility, a new era will erupt from the masses: are we to idlely wait for the apocalypse or have we, humanity, an alternative? This is a call to the people to initiate a change for the people, connecting to our grassroots, calling upon the past to prescribe a future of synthesis in light of the current global community where we need not annihilate tradition and civilization, but rather, renter with grace and wisdom of our ancestors perspectives of unity: to extract the splinter polarizing self and other and the categorical extrapolation that pit man and self, self against perceived self, and create discord in the harmony of the universe with which we once embraced as blowing conciousness in the cosmic wind.

Myths, dreams & symbols: when it comes down to brass tacks, those are the facts, myths, dreams and symbols

20 Oct

It is all in the name. Myths-Dreams-Symbols. But the primary focus is on Dreams. The physiological act of dreaming but more so the psychological contents of our dreams. And what does the psychological contents of our dreams speak about? The life of the dreamer, with a focus on the emotions. The dream addresses the true self, unencumbered by the ego bias of the waking condition. They can assit in emotional healing when properly understood. Dreams are a conduit to the vast unconscious, personal and collective, and the stored knowledge of personal experience and emotional experience, accumulated throughout the dreamer’s life.

“The dream is a little hidden door in the innermost and most secret recesses of the soul, opening into that cosmic night which was psyche long before there was any ego- consciousness, and which will remain psyche no matter how far our ego-consciousness extends.”…..Carl Jung

Our dreams are important, and it is Myth
{mythology} which provides us with an understanding of the deeper self, a primary function of our dream where the intent is to provide the dreamer with a better understanding of their emotional life. ‘Dreams are private myths, myths are public dreams’. The everyday life is the subject of most dreams but the deeper emotional aspects are also a part of many dreams. We begin to recognize these deeper aspects when we explore the world of mythology.

The deeper aspects are those parts of the psyche which convey unconscious contents of the psyche. These include repressed experiences in life as well as creative and spiritual aspects

I like to think of myths as ‘exaggerated truths’. King Arthur {the Historical King Arthur} was a fictional character based loosely on a real person.

Modern day mythological themes can be found in George Lucas Star Wars.

The common link in dreams and myth are the symbols and motifs {patterns} found in both their narratives. They are the symbolic metaphors that provide clues to a deeper understanding of the dreamer, using the symbolic language, a language for which both dreams and myth share.
Dreams symbols come in two sizes. One is the everyday symbols pertaining to who we are. A house is most always a symbol for the dreamer. The rooms may represent the different aspects of the psyche. Or different emotional values.
Cars are another common ‘personal’ symbol found in dreams. Are you driving, in control, or is there someone else controlling your life, and symbolised in a dream as someone driving your car?
The second symbolic value is of the deeper Self, dealing with unconscious emotional aspects that are often symbolized by mythological persons or themes
{motifs}. A dream that has King Arthur, or a king, may be trying to addressing these deeper aspects. These ‘big’ dreams usually come about during major life changes, especially at mid-life. They go to the deeper core of the psyche where you find the rejected, repressed, ignored aspects. They also will address the creative and spiritual aspects, aspects Jung {a scientist} believed we all possess. These aspects add up to form who you are psychologically.
Read about Jung’s Personality types….introvert, extravert, intuitive, perceiving/judging types

Mythological symbols is the imagery within a myth that underscores the known aspects of a subject, providing clues to the deeper meaning, the emotional values that form the universal psyche. In Star Wars Darth Vader represented the evil aspect and Luke Skywalker the good. The deeper aspects of these two conflicting forces are the central theme of myth, where the son wishes to reconcile with the father {a common mythological theme}. From there a story unfolds, the myth, that will fit individual emotional patterns, and addresses causations for behaviorial patterns during the person’s life. 

When it came to the study of dreams Freud and Jung had some different ideas. Freud believed dreams were primarily about sex. No matter what the dream was, he could relate it to a sexual feeling or fantasy. Freud also believe that dreams were trying to hide unpleasant experiences and emotions.
Jung had other ideas, he thought that dreams were a tool to help us grow, not just to release extreme sexual desires. Jung felt that dreams were more than about sex, they were about life. Jung said that sexual drive doesn’t even motivate us as much as the fear of death. Jung was an inspiration to all in the psychology field. His theories are instrumental in psychology and psychiatry fields today.
FREUD depicted the unconscious as a receptacle underlying the conscious mind, whose task is to contain rejected and un-encountered events, feelings, thoughts and experiences of the resenting conscious mind.
JUNG postulated two layers of the unconscious – a personal unconscious, right under the conscious mind, taking in personal psychic contents and down below the collective unconscious, containing the accumulating experience of all humanity. 

George Lucas was the first Hollywood filmmaker to openly credit Campbell’s influence. He stated during the release of the first Star Wars films during the late 1970s that they were based upon ideas found in The Hero With a Thousand Faces and other works of Campbell’s. Indeed, many of the great cinema’s make use of the universal mythological themes for which Campbell made popular in his works. We unconsciously recognize these recurring themes because they are a part of the collective psyche. And these collective themes are found not only in the world myths but also in our individual dreams.

One continuous theme within Jungian psyche and Campbell mythology is the importance of recognizing nature as a vital aspect of the human condition. Both speak of the power of the feminine, in mythological themes as with the Great Mother and psyche themes of the feminine aspects {animus}. It is only logical to believe that the earth is a living organism whose fate is dependent on human activities.

The earth does not belong to man; man belongs to the earth. Whatever befalls the earth befalls the sons of the earth. Man did not weave the web of life: he is merely a strand in it. Whatever he does to the web, he does to himself….Chief Seattle

For Carl Jung, and unlike Sigmund Freud, God was no “illusion.” He believed many of our modern ills were due to our being cut off from our spiritual roots and, therefore, from meaning. Jung’s psychology offers us an alternative to the rationalistic materialism of our culture to which even religion has fallen victim. It serves to remind us that religious dogma is not enough. To find meaning each of us must live in relationship to The Great Mystery through our relationship with all of inner and outer creation. Jung’s psychology can help us come to this awareness of God’s all-encompassing reality, of religious truth as relevant today – that it does indeed work and that it can act as a transforming, relational, and renewing power if we open ourselves to it. Myths-Dreams-Symbols places an emphasis on understanding the spiritual aspect of the human condition and attempts to articulate Jung’s philosophy to help visitors find within themselves the spiritual Self.

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