Monday, December 14, 2009

Hey, What Happens When We Die?

After all these years, Walt finally reveals his agenda: forget all the peripheral stuff, "I want to hear more about the Person [and] the (real) individual." In short, what about Walt?

But you know what they say -- something to the effect that one letter to the editor is equivalent to maybe a thousand or so others who feel the same way. Just yesterday I was telling Mrs. G. that I really object to spiritual teachers who go wobbly at critical points, and evade the issue with gauzy platitudes -- or, at the other extreme, come up with some eccentric BS to paper over the gaps in their spiritual knowledge base. I can't tell you how often this happens. Or maybe you already know.

It was in the context of a discussion of What Happens When You Die?, which, when you think about it, is functionally equivalent to What About Walt?

I remember how it got started. In just the last few days, Tristan has been asking questions about death. He's certainly seen enough of it, since he's so obsessed with superheroes, and those guys leave an awful lot of bodies in their wake. I mentioned to Mrs. G. that the most clear, compelling, and unambiguous account I've ever read is by Father Serpahim Rose, who wrote a controversial book on the subject.

Two things about Father Rose's account: first, he pulls no punches, and is extremely straightforward. However, unlike the occult and paranormal new-age types who appear on Larry King, his is not an eccentric account that cannot be reconciled with tradition and collective experience. To the contrary, he undertook a careful study of the matter, from the earliest desert fathers to more recent luminaries such as Theophan the Recluse, in order to put forth a rather detailed vision that is surprising in its specificity, and yet, does not overreach and spookulate in the manner of new age pneumapaths.

And although his vision is undoubtedly "fantastical," all I can say is that it intuitively reasonated with me on a level beyond sense. It has the ring of Truth and Fire. He writes with a great deal of authority, and yet, like Schuon, I wouldn't call him "authoritarian." In fact, this is a common misconception in dealing with an enlightened or realized person.

Yes, like Paul Anka, their wisdom slices like a hammer, but the point is not to hurt but to help you -- to help break up knots, impasses, and blockages that are interfering with your inward mobility. If and when Cousin Dupree comes at you with his flame thrower, do run away. Even so, he never takes a corrective action merely for purposes of insultainment, but for inneratunement. The wise troll understands this and says thank you sir, may I have another?

Jesus himself came after people with a big ol' sword, and for you etymologists out there, you know that science is related to cut -- as in to cut reality right down the middle, between Truth and error, or Life and Death. Thus, any number of scientists are cut by their own sword, since they have no celestial idea of how to properly wield it. Like Charles Johnson, they grasp the wrong end, using it as a blunt instrument while bloodying their own soft and girlish hand.

I hope that all people, materialist and religious alike, can agree that if one confines oneself to this world, one will have a pretty paltry existence. Everyone -- and I mean everyone -- also lives on "the other side," for you couldn't do otherwise and still be human. In other words, heaven and earth -- the celestial and terrestrial -- clearly intersect, and humans spend most of their time at this intersection.

For example, the most materialistic scientist, if he has a passion for truth, actually has a passion for heaven. He is trying to enter that spherical realm that transcends and circumscribes the earth, and to understand it from a godlike perspective. To the extent that pursuing truth gives him "pleasure" -- which it surely does -- only a true moron would conflate this more subtle type of pleasure with lower types of merely hedonistic pleasure. Otherwise, why not eat pizza and ice cream all day instead of developing string theory, or working on the genome?

So Christianity merely takes this a bit further, into the first principles that also reveal our last ends. As Father Rose put it, it "tells us about what we are going to be doing in eternal life. It is to prepare us for something eternal, not of this world. If we think only about this world, our horizon is very limited, and we don't know what's after death, where we came from, where we're going, what's the purpose of life. When we talk about the beginning of things, or the end of things, we find out what our whole life is about."

As Damascene explains, one purpose of Father Rose's project was to present false teachings as clearly -- and fairly -- as possible, in order to expose their errors. One cannot say of him that he didn't give the devil his due. In fact, he begins with a survey of the contemporary "near death" and "out of body" literature, which surely has something to it, but is twisted and misunderstood by scoundrels who merely wish to sell books, not save souls.

Whatever else you can say of them, I don't think there is any serious question that people have had these experiences (their interpretation is another matter). Indeed, my own father had one after suffering an abdominal aneurysm, and my father-in-law -- who is and remains a devout atheist -- had one at the time he underwent a very risky open heart surgery. In his case, he was very aware of having a choice to "drift away" or "come back" at the conclusion of the procedure. Of course he chose the latter, just for spite.

Just kidding. But I can say that I don't think I've ever met anyone with such a fierce will to live.

As we all know, people who undergo these near death experiences often report roughly similar experiences of encountering "beings of light." Father Rose analyzes this evidence in light of Orthodox experience and doctrine -- both written and oral.

An important point: much of what Father Rose discusses is empirical, or at least phenomenological, nor could it be otherwise. This is true in studying any human reality, for example, what it feels like to be in love. In so doing, you have to take people at their word. You cannot study love "from the outside." Nor can the scientist who presumes to educate us about Man really have any idea what he's talking about unless he's at least kissed a girl. But enough about Charles Johnson.

As mentioned above, Father Rose does not equivocate. He does not patronize with warm platitudes. He does not go wobbly just when things are getting interesting. Thus, Tradition affirms that "the newly deceased is usually met by two angels.... The mission of these angels is to take the soul of the newly reposed on its journey into the afterlife. There is nothing vague about them, either in appearance or action; having a human appearance, they firmly grasp the 'subtle body' of the soul and conduct it away."

And then....

Damn! I hate to go wobbly on you at a critical juncture, but I'm flat out of time. To be continued.....

Sunday, December 13, 2009

Verbicide and Thought Control: If You Strike At the Word, Make Sure You Kill Him

How about a little Sunday Sermon at the Wee Church of Perpetual Slack, out on the edge of the vertical frontier?

The poor old cogitio -- I think therefore I am -- takes a lot of abuse, both from materialists and non-dualists, but Descartes was really just affirming a banality that is impossible to eradicate and live to see it: that the cleft between the exterior/objective and interior/subjective worlds is the most fundamental datum of our existence.

Monists at both extremes -- the materialists on the one hand, and the non-dualists on same one -- eliminate the duality, but at the expense of all qualities. For the materialist, the most sublime human virtues and qualities are secondary reflections of meaningless and impersonal electrical and chemical processes, while for the non-dualist they result from the deceptive play of maya.

But Bolton asks the question of whether the mind/matter or soul/world duality is "simply a falsehood, or is it a truth which is open to abuse?"

Good question, because most "heresies" -- including especially secular ones -- are not so much wrong as imbalanced or out of context. Often an error is merely an overemphasized but partial truth. For example we are surely material; but are we only material?

Likewise, mankind is indeed "one." But this hardly justifies socialism, since he is also -- and more fundamentally -- an individual. Similarly, it is surely a self-evident truth that human beings are "created equal." But contemporary liberals convert this to a lie in their tyrannical efforts to enforce their notions of material equality.

It is also common -- for it is one of Obama's primary rhetorical devices -- to convert an unwanted truth to a preferred lie by distorting it beyond recognition. Thus, people who support free enterprise are "greedy," or those who are skeptical of the pseudo-science of climate change are "anti-science."

Truly, there are many liberals who will never be forgiven for what they have done to the divine gift of language, for to abuse language is a kind of slow-motion genocide -- to say nothing of deicide; when you abuse words, you abuse the Word.

Nor can one harm language without damaging oneSelf. Often psychotherapy comes down to reconnecting words to emotional and psychic reality. It is fair to say that any psychopathology involves some significant disruption in the ability to mentalize experience through language. Sick people always have an unglishable secret life that is cordoned off from the reach of words.

Just remember: if you smite a king, you'd better make sure you kill him. And if you abuse language, you'd better make certain that you kill it dead, so that it is no longer possible to even think or say truth. Only if things no longer make sense can nonsensical things be forced upon you by the left.

This diabolical project is nearly complete in academia and the mass media, where the Lie reigns supreme. Dog around with these liars and you wake up fleeced. But the problem with any totalitarianism -- whether in its hard or soft forms -- is that any truth threatens the whole structure. It's like science, in which a single black swan disproves millions of observations that only white swans exist -- which is why in science, "consensus" is conformity and one man makes a majority.

There is something in the heart of the leftist that longs to be swaddled in certainty. Here again, this is not necessarily a bad thing, just a truth corrupted. For there is nothing more certain than the Absolute. Problems arise when human beings suppose that the Absolute abides on our side of creation. If it does, then man is God.

And historical experience reveals time and again that Man is a jealous god, for he doesn't like to be reminded that certain things are fundamentally outside his control, like, oh, let's say, the climate, or the economy, or the media.

It's so simple, really. For example, it only takes a single instance of something that defies the totalistic explanation of metaphysical Darwinism for it to be untrue. And there are any number of things that are not, and can never be, explained by Darwinism. Not only is ours an empirical argument, but a principial one. For example, a single instance of man knowing a transcendent truth falsifies the entire structure of materialism, whatever form it takes, both in fact and in principle.

Now, knowledge of any kind presupposes a relationship between knowing and being, or mind and essence. In other words, to say "knowledge" is to say "mind in communion with being." And not just communion, but union-in-difference, for only in difference can we "read out" what is implicit in the communion. (Not for nothing are knowledge and intercourse coonflated in Genesis; which is why the worst knowledge is still pretty damn Good.)

Here again, this is what I symbolize as O --> (k), which is not actually an abstraction, but as concrete a description as it is possible for human beings to have.

For this is actually a complementarity between whole and part, or a kind of spiraling vector flow of the former into the latter. Clearly, the one would be inconceivable in the absence of the other -- in other words, we couldn't know truth if we weren't at one with it, and yet, we also couldn't know it if we weren't separate from it.

Just as in the case of Love, it takes three to tango. Knower-Known-Knowledge is as irreducible as Lover-Love-Beloved. In each case, it is One for Three and Three for One.

You don't know me from the wind
You never will, you never did
I'm the little jew
who wrote the Bible
I've seen the nations rise and fall
I've heard their stories, heard them all
but love's the only engine of survival
Your servant here, he has been told
to say it clear, to say it cold:
It's over, it ain't going
any further
And now the wheels of heaven stop
you feel the devil's riding crop
Get ready for the future:
it is murder
--Leonard Cohen, The Future

Saturday, December 12, 2009

Omniscience, Contempt, and the Sealed World of the Left

This is kind of a rambly, free-associating post. Oh well, it's Saturday, so there's no need to adapt to the rigid style dictates of the Conspiracy.

As I have mentioned, I came to my senses in the usual way, initially going off the shallow end through atheism, liberalism, and non-dualism, before eventually recovering my sacred Slack. Indeed, even at the time I completed my book, I certainly didn't think of myself as any kind of "spiritual authority," so not only was I less willing to identify those self-styled gurus whom I now consider to be destructive frauds and con-men, but I probably still had one foot in that world. (I still don't think of myself as an authority, but I do have a clearer vision of the spiritual landscape, so I can better distinguish up from down.)

It's the same way with one's political philosophy. Most former liberals can testify to the difficulty of embracing and identifying with a group that one had previously demonized. In George Nash's excellent Reappraising the Right: The Past & Future of American Conservatism, he has a chapter on the history of neoconservatism. I had been aware of the broad outlines, but not all the details. Perhaps there is a fable in here.

Briefly, for those of you who don't know the whole story, the original neocons were a group of liberals who became increasingly disaffected with the Democrat party as it was gradually taken over by the left, in a process that was more or less complete with the nomination of the radical McGovern in 1972.

Specifically, the liberal neocons were disgusted by the rampant anti-Americanism of the left, along with their dangerously weak and naive foreign policy. Initially they attempted to reform the Democrats from within, by championing such people as Scoop Jackson and especially Daniel Patrick Moynihan. But by 1980, it dawned on them that it was a hopeless case, and that the Democrats were not going to deviate from becoming the regressive and reactionary clowns they are today.

Still, the neocons had a great deal of difficulty identifying with the conservative movement, and jumping in with both feet. One reason for this is that they were what you might call urban intellectual snobs. True, many were Jewish as well, but that doesn't so much go to religion as it does to education. Jews, since they are disproportionately educated, are quite naturally disproportionately indoctrinated in the strange ways of the left -- that is, if they are secular, or merely culturally Jewish. None of this applies to seriously religious Jews, such as Dennis Prager, who are overwhelmingly conservative.

Thus, for these men, there was a kind of double distrust of conservatism, since they were largely Jewish + intellectual, while much of the right is Christian + regular folks who live in the real world, not the abstract fantasy world of the liberal looniversity bin.

Also, the neocons disproportionately came from the world of the social sciences, whereas most conservative intellectuals were more literary men (in the old sense of the term, like a T.S. Eliot, not in the post-literate postmodern sense). As such, they still clung to the idea of the liberal welfare state (which had been given a huge boost by a corrupted sociology and psychology, and their odious Doctrine of the Immaculate Victim), only finally letting go of it when empirical proof came of its destructive nature with the publication of books such as Losing Ground, by Charles Murray. After that, there was no way one could remain a welfare state liberal and still live in reality. (In other words, they still needed scientific proof of the destructiveness of liberalism, as they were alienated from the religious and literary worlds of wisdom, whereby one knows truth intuitively and directly).

In hindsight, I think this is when we really see the Democrats become completely unhinged, to the point that it is no longer possible to have a rational conversation with a liberal. It's not even necessarily that they are dishonest, although many of course are. It's just that they live an a completely insular bubble, and feel superior to anyone who lives outside their secure little feeltank. Their main argument is not even an argument, just an attitude: contempt. It's so transparently childish: if Bush says it, it's contemptible; but if Obama says the same thing, it's brilliant and visionary.

Liberals affect the same attitude toward climate change skeptics, -- really, on most any issue. (While looking for the hockey game the other night, I caught a few minutes of Stephanie Miller on Larry King, cluelessly insisting that AGW was an unquestioned truth, and that anyone who thought otherwise was a contemptible tool of evil oil companies.) And they are able to get away with it because of a compliant media that shares the identical worldview, so they never learn how to argue. This is why they attack Fox and talk radio, because their very existence is an insult (and unconscious threat) to their omniscience. Conservatives routinely go on liberal programs such as Meet the Press, but it is impossible to imagine Obama submitting to an interview with Dennis Prager or Rush Limbaugh. It would truly be a battle of wits with an unarmed twit.

Again, I well remember this attitude, because I once held it. Yesterday I was talking with Mrs. G. about this. How, she asked, is it possible for these people to remain so sealed off from reality? I thought back about what I was like in the 1980s, when I was a Reagan-hating, NPR-listening, Nation-subscribing graduate student. Not only was I completely outside the reach of any conservative influences -- for back then there was only National Review, and that was about it -- but I sealed my fate with the reliable defense mechanism of contempt -- or what is called in the psychoanalytic literature "envy" or "devaluation" -- which is one of the most common means to maintain omnipotence.

Thus, if I had met a conservative, I would have simply had contempt for him, thereby relieving me of the need to take him seriously and actually engage his arguments. I mean, I was in a Ph.D. program! What are you, some kind of corporation-loving businessman? 'Nuff said! I remember one such conversation with a conservative. It occurred one morning on the graveyard shift, when I was still working in the supermarket. It was a 24 hour store, and we'd get two or three customers between midnight and six, at which time you'd have to stop what you were doing and mosey on up to the cash register.

Somehow, the customer and I got into a discussion of politics, and he calmly explained to me the economic miracles that were being unleashed before my very eyes, with Reagan's transformation of the economy -- however many consecutive quarters of extraordinary economic expansion, not to mention record tax revenues, which only failed to reduce the deficit because of a recalcitrant congress that would never have allowed significant government cuts.

But I literally could not hear the argument, and I mean that literally. It just didn't compute, because mine was a faith, not a philosophy. And not the good kind of faith, because it was not open but closed, in the manner of the atheist or Darwinist who reduces reality to his silly little monkey way of knowing it.

Er, remind me. Is there supposed to be some kind of fable here? Yes, well, to continue the story, it took even longer for the neocons to not only come to peace with the religious dimension, but to actually begin exploring and embracing it. Only in so doing can one become a truly deep thinker, so the irony is that these heretofore conventional intellectuals are now moving into the realm of what I call the "meta-intellectual," or perhaps "trans-intellectual," or mind in service to its transcendent source. Perhaps someday they will catch up with the neocoons, for we're nothing special, just people who enjoy living in reality in all its modes and dimensions, which, at the very least, must include mind, body, and Spirit.

Friday, December 11, 2009

The Selfishness of the Selfless

With regard to non-dualism, you may ask yourself, "what's in it for me"? The answer is, of course, bupkis. Not that one should adopt a religion solely for reasons of self-interest. Still, there's a limit, isn't there? For one may be unselfish without obliterating the self. In fact, one may only be unselfish if there is a self to push against. Without gravity holding us down, we could never jump and achieve vertical liftoff. Rather, we could only float around from nowhere to nothing.

One important area in which Christianity and non-dualism radically diverge is over the question of hope. In the former, not only is hope permitted, but it is one of the theological virtues. In contrast, in non-dualism there is nothing to hope for and no one to hope for it, for neither sappy hope nor the dopey hoper are within the scope of the Real.

A couple of days ago, some astute commenter -- Warren, it was -- mentioned that one of the benefits of non-dualism is that it authorizes one to indulge one's impulses without having to feel guilt or shame before the transcendent Other. Non-dualists may dispute this characterization, but they really don't have an ontological leg to stand on, for just who is doing the disputing? And just what are they pulling if we have no legs? (Not that there's anything wrong with that.)

Is it any wonder that the list of self-styled non-dualists and "independent gurus" who have set up shop in the West -- e.g., Da Free John, Chogyam Trungpa, Deepak Chopra, Krishnamurti, Rajneesh, and all the rest -- reveals a litany of duplicitous sexual, financial, and spiritual abuse? They are always -- either conveniently or inconveniently -- blindsided by the very desires they deny and claim to have transcended.

Are there Christians who engage in such bad behavior? Of course! But at least we are able to affirm that it is objectively and intrinsically wrong, and to ground morality in unchanging standards. Nor are there Christians who, after busted, claim that they are "crazy wise" spiritual teachers using paradoxical means to spur enlightenment in their followers -- you know, "it wasn't sexual abuse. I was just trying to teach the boy not to dissociate spiritual love from physical pleasure" or something. (Allen Ginsberg used to say this of the graduate students he sodomized.)

Bolton points out that if the non-dualists were correct, then there could be no objectively real developmental scale of being, especially as applied to human maturation. For them, "self development" could only mean a greater and more persistent reification of the very entity that causes all of the problems. To say "self development" would ultimately be indistinguishable from "illusion development," or "elaboration of the primal cosmic fantasy."

But that is not at all what happens in real psychospiritual development; rather, the opposite occurs. Indeed, I can see it in my own son, who came into the world a completely self-centered bundle of raging desires that needed to be satisfied now, if not sooner. He had no "self," no ego to moderate, transform, symbolize, or channel these impulses. Now that he has a blossoming little self, he is (becoming) kind, empathic, generous, and even capable of delaying his impulses, so he's already ahead of Tiger Woods on that score.

As Bolton puts it, "the degree of self-awareness which we have now does not, as such, make anyone self-centered unless it is corrupted. On the contrary, it makes one aware of self-centeredness as such, so that it can be corrected.... Only self-reflection can correct faults like self-centeredness. It would therefore follow that higher degrees of self-reflection should make possible so many higher degrees of unselfishness at the same time." Animals are never selfish or immoral, because nothing in them transcends their impulses and appetites. But enough about Hollywood liberals.

The non-dualist claims to trump Christian metaphysics, since the great scale of being of the latter is again ultimately subsumed into the realm of maya. But this, in my opinion, is one of the primary reasons why science either never developed or was prematurely quashed in these cultures. As Bolton writes, it is "the monistic schools of thought which can be seen to have the more limited option, that of confining the whole range of higher reality to the human state."

In other words, Christian metaphysics fills the gap between human and God with a whole hierarchy of spiritually real stations. There are only gaps in existence if we consider it from the bottom up -- e.g., the infinite ontological discontinuities between nothing and existence, matter and life, life and mind, etc. But if viewed from the top-down, the discontinuities vanish -- including ones we don't even know about until we arrive there through spiritual practice. Thanks to God, we are not "points" that vainly strive from the bottom up, but "lines" dangled from the top-down. If not for those lines, we could never be "fishers of men." There would be no exit from the closed circle of matter.

A human being can never totally "know himself," or he would be God, the Absolute. This is another way of saying that consciousness cannot know itself; or, it can know that it is, never what it is. Thus, there is surely "something self-contradictory about a supposedly absolute knowledge of God residing in an entity which cannot explain itself to itself," but rather, only extinguish the question by abolishing the questioner.

To paraphrase Bolton, disease is not cured by killing the patient. Unless Obamacare becomes law.

It seems that I barely get warmed up before it's time to go. To be continued...

Thursday, December 10, 2009

I AM is Somebody

Chapter four of The One and the Many discusses the well known fallacy of ignotum per ignotius. Need I say more?

Er, yes. Actually, I had never heard of this fallacy prior to reading this book, but it's a big one that infects bad philosophies at the very foundation. And exactly what is it? It involves "an unknown thing supposedly being made known by means of some other unknown thing" -- like two negatives adding up to a positive. (The most extreme case must be the postmodernist who claims that "nothing can be known and I know it!)

As we have discussed in the past, science proceeds from the known to the unknown, i.e., (k) --> O, whereas religious practice proceeds from the unknown to the known, or O --> (n); or, on a slightly more concrete plane, you could say that science proceeds from facts to principles, whereas religion proceeds from principles to facts.

According to Bolton, "Genuine explanations relate the unknown factor to one which is already understood, while the more superficial ones relate it to something familiar, though not well understood."

To rip an example from the headlines, look at the intrinsic fallacies involved in the tautological science of "climate change" (climate stasis -- now there would be a novel theory!). The warmystics take something with which they are familiar -- their computer models -- and substitute it for something they want to understand -- the "global climate." But as Bolton says, "unfortunately, familiarity can be confused with understanding, and in such cases, things can appear to be understood when they are not." For example, I am familiar with electricity. But I would only be pretending if I said I understood it.

If I may take the liberty of translighting Bolton into plain english, the nondualists try to explain reality, which they do not understand, with reference to consciousness, which they also do not understand. Voila! Perfect understanding.

B-b-b-but hold on a sec. The fallacy here is that nondualism "aims at a state of awareness, which is taken to be an ideal despite the fact that a non-self-aware consciousness is in any case the normal condition of nearly all forms of animal life." Indeed, this is the case for the great majority of human beings, most especially the further we travel into the past or the left, when people were "aware of themselves more as members of races or tribes than as individuals."

In fact, in a patented, non-greasy formula I have applied at length, "developmental time = cultural space," so that different nations, cultures, and subcultures reflect differing levels of psychospiritual development. As Bolton puts it, "Insofar as we can understand past cultures, it appears that large numbers of ordinary people in the last few millennia had little awareness of their own egos, not through any spiritual practice, but simply through ignorance. And yet, despite such facts, monists and non-dualists look to this twilight zone of consciousness as though it were the embodiment of some fine ideal" (emphasis mine).

As a psychologist who often deals with these types of human beings, I can assure you that they're out there -- people who have not yet reached the stage at which their self can be an object to itself. I don't like to say this, only because willfully malevolent assouls take it the wrong way, but these people occupy a shadowy zone somewhere between animal and human. Either that, or some people are "supermen," like a new species that has emerged from the soil of the humanimal hybrid. (To be clear, I don't agree with either characterization.)

Bolton touches on a subject that is central to my thinking, and arises out of my understanding of developmental psychoanalysis. Specifically, there is no doubt in my mind that human consciousness unfolds along a developmental coontinuum, and that it has a telos, or purpose, just as in the case of any other organ; it is just that this organ -- consciousness -- happens to be nonlocal and hyperdimensional instead of local, material, and fixed in four dimensions.

Non-dualists (and one could easily add multiculturalists, moral relativists, and romantic anthropologists), according to Bolton, "ignore the fact that self-aware consciousness is the highest kind of consciousness in this world, and regard it as a burden instead, and envy what they take to be the unreflecting peace of the backward parts of mankind among whom tribalism rules."

Well, first of all, it is a burden. Duh! It's not a struggle to be as stupid as Harry Reid or Barbara Boxer, who "travel light," if you catch my drift. I am reminded of when William F. Buckley was asked why he always remained seated during his television program -- something to the effect of, Because of the great weight of what I know. Who wouldn't want to cast this burdensome knowledge aside and go native once in awhile? But that's what beer is for. As Toots Mondello taught us, you can't spell "beer" without BE. Which is why he was always 'AMmered.

This is something I simply cannot accept: that the human subject, with all its marvelous abilities, is just a "a spiritual dead-end," as Bolton puts it, or a nul de slack as Petey does. Is it really that simple? That the modern self that is painstakingly won from the formless and infinite void should just be tossed back there like a little fish?

This is like saying that the human organism, in all its infinite complexity, is really of no more ultimate value than a simple rock star. Does the arrow of spiritual development really point down and back, to a "place" where humans never existed?

Not for me, and not for Bolton, who asks, "What if these higher orders of self-awareness could become as concretely real as the one we already possess? In that case, the path of spiritual advance would move into ever-greater complexity, not into reduction. The fact that man has a self-aware consciousness, even if only one degree of it, confirms the belief that he belongs to the order of spirits."

One important caveat, however. In my belief and experience, "complex" is not synonymous with "complicated." To the contrary, the more spiritually advanced the person, the more simple and transparent -- not to mention humble -- they become. Why? Because they have successfully incorporated and assimilated more consciousness into a higher dynamic unity, with fewer split-off and semi-autonomous parts at cross-purposes with oneself. In contrast, complicated and convoluted people -- the beasts of high maintenance -- are almost always "unspiritual," because they lack the wholeness -- both in time and space -- to truly embody the spiritual. So,

If your I be single, your whole body will be full of light.

Wednesday, December 09, 2009

The New Sons of Liberty and the Cosmic Scofflaws of the Left

Judging by the comments, it seems that many readers are already aware of the relationship between metaphysics and political philosophy. Again: get the first question wrong, and everything else follows with it. Not only must you get your ontology straight, but also your anthropology. Otherwise you step into the abyss, which is what virtually every government did prior to the establishment of the United States.

I'm currently reading an outstanding book on this very subject, We Still Hold These Truths: Rediscovering Our Principles, Reclaiming Our Future (it must be temporarily out of print, because it shouldn't be nearly that expensive, but it is highly recommended when the price comes down). I'm going to try to weave in some of Spalding's insights as we further discuss Bolton's critique of nondualism -- which, if the latter forms the basis of one's ontology, leads to a radically different conception of politics, being that it eliminates the individual, whereas America's founders were precisely concerned with protecting the individual and allowing him to flourish.

In so doing, the Founders thought deeply about how and where to ground individual liberty. In other words, to simply affirm liberty without grounding it in something metaphysically real is no less rootless or self-serving than to affirm the absolute right of your leftist neighbor to the fruits of your labors. And if "all is one" -- if the individual is an illusion -- then your neighbor surely has that right. If I am you and you are me, then hey, your stuff is mine. Party at Deepak's walled compound! Dibs on the ruby eyeglasses!

Spalding quotes John Adams, who was responding to a question about the real meaning of the American Revolution: "The revolution was in the minds and hearts of the people.... This radical change in the principles, opinions, sentiments and affections of the people was the real American Revolution." In other words, this was primarily an interior revolution; nor could it have been successful if this hadn't been the case, for merely exterior revolutions -- as nearly all revolutions are -- only bring about a new set of tyrants.

And it is of course highly higher and highestly important to again emphasize that conservatism is interior and interiorizing whereas leftism is exterior and exteriorizing (i.e., the latter diminishes free will, effaces the individual by reducing him to a group member [e.g., black, female, homosexual, etc.] and promotes his passive victimhood).

Again, consider the stark epistemological consequences that follow from the different ontologies of left and right: "[A]mong the learned elites of our universities and law schools -- those who teach the next generation, shape our popular culture, and set the terms of our political discourse -- the self-evident truths upon which America depends have been supplanted by the passionately held belief that no such truths exist, certainly no truths applicable to all time" (Spalding).

Which is why, ever since this truly sinister metaphysic has become common currency, the federal government can today act "with little regard for the limits placed upon it by the Constitution, which many now regard as obsolete." The leftist assault on the Constitution has been so thorough, that to even point out the truism that a government takeover of healthcare is shockingly unconstitutional is to auto-marginalize oneself.

In other words, for the left, to be American is to be un-American. Obama himself was uncharacteristically honest in acknowledging his belief that America's founders "got it wrong" in their failure to address the issue of material inequality (which, of course, they did address by creating a system through which the self-interest of the individual could freely operate to the benefit of all).

America was intended to be the "workshop of liberty," not the sweatshop of collectivist serfdom. Ironically, Obama is the one public official who swears to God that he is a conservative -- that he will preserve and protect the Constitution, not allow it to be maimed by the tenured pettifuggers of the left.

It is no coincidence whatsoever that the left must eradicate any trace of religion in order to eliminate the principle barrier (along with the sanctity of private property and the family, and the chrome to back them up) to the intrusive and acquisitive reach of the state.

For to affirm God is to sharply limit the state; indeed, it is to affirm that the state and its laws have no legitimacy to the extent that they contravene the transpolitical Laws of Nature and of Nature's God (as the Declaration expresses it). We have no obligation to obey laws that are fundamentally immoral.

For the Founders, "the idea of human dignity, that we are created in the image of God, forms the theological underpinning of the ideas of human nature and human equality -- core principles of liberty" (Spalding). Which is why, for the ACLU and its fellow travelers, the Constitution is unconstitutional. And which is why they feel so free to change it into something more congenial to their interests. But a Constitution that doesn't mean what is says and say what it means, merely means what powerful men want it to mean, and we are right back to the Rule of Men, not of Law. Which, of course, is the whole point of the left.

But metaphysical conservatism stands athwart the left and says STFU! Here is how John Dickenson put it back in the day (1766): the rights essential to human happiness "are created in us by the decrees of Providence, which establish the laws of our nature. They are born with us; exist with us; and cannot be taken from us by any human power, without taking our lives. In short, they are founded on the immutable maxims of reason and justice" (quoted in Spalding).

Radical then, radical now. In this wide-angle cosmic context, one can see that the leftist counter-revolutionaries are entirely reactionary. Job one for them is to undo what the Founders done did.

Note as well that Nature's Law, as understood by the Founders, obviously did not -- and could not -- apply only to America. Rather, to the extent that it was true, then it was true for all time and for all peoples and even humanities departments. So much for diversity and multiculturalism!

In this regard, Spalding references William Blackstone -- a deep influence on the Founders' thinking -- who wrote that the metacosmic law "is of course superior in obligation to any other. It is binding over all the globe, in all countries, and at all times; and such of them as are valid derive all their force, and all their authority, mediately or immediately, from this original."

Thus, real conservatism is simply impossible -- for it is grounded in "nothing" -- if its archetypal, transpolitical roots are not perpetually watered from above.

Tuesday, December 08, 2009

You Don't Need a Weatherman to Know They're Blowing Smoke Up Your Behind

The preferential selection of certain ideas which give a unity and a coherence to one's worldview, is, in itself a sign of intelligence, but if these ideas are defended to the extent of putting them beyond critical study by not allowing the most essential among them to be examined, we must suspect that there is in fact some 'sleight-of-hand' involved, possibly because of doubts as to whether the whole position would be defensible if openly stated. --Robert Bolton

Yesterday a drive-by troll urged readers to pay me no mind about the weathergate scandal, since I am not a scientist. True, I'd be the first to acknowledge that psychology is not a hard science. But it quite obviously intersects with science in an irreducibly complex manner, and the whole point about reality is that this is the rule, not the exception. The most interesting (and prevalent) systems are complex, non-linear, and hierarchical -- the mind itself being perhaps the quintessential example. To try to reduce mind to brain is a non-starter, at least for those of us not scarred by autism or tenure.

But to exclude neurology, biochemistry, and brain anatomy is equally daft. The problem, however, is not this seeming dualism. Rather, the problem is in our insistence that reality conform to our assumption -- whether scientistic or religiously nondualistic -- that it must be as simple as the tools we use to explore it.

Again, this is one of the fundamental errors of the scientific materialist, who confuses method with ontology -- as if what we know isn't limited and even defined by the way in which we study it. In point of fact, the scientific reductionist has no idea whatsoever how mind and brain interact. Rather, he just makes the problem go away by defining it out of existence -- by what Bion called premature closure of the psychic field.

Back briefly to yesterday's drive-by troll; no, I am not a scientist. But I am, conveniently, a forensic psychologist, so I've spent many years gleefully blowing the legs out from under attorneys and unscrupulous psychiatrists who try to defraud insurance companies by using the deductive method to prove that their client has sustained an "injury to the psyche."

In this deeply corrupt approach, the psychologist begins with the conclusion that their client has a mental condition, and then they retrospectively cherry pick "stressful" events from the workplace in order to support the contention that the mental condition was caused by work, or by whoever it is they happen to be suing.

In so doing, these hacks have no interest in gathering a serious history from the patient, since it will inevitably turn up other causes of their mental illness, and thereby threaten the source of their larcenous "funding." Nor do they undertake a serious analysis of psychological test data. Rather, all roads of inference lead to the Rome of cash and other valuable prizes.

It's frankly very similar to what so many defense attorneys do. That is, they begin with the conclusion that "my client is innocent," and then desperately try to impose a narrative in which this could be true. For example, all of that DNA can't belong to O.J. Simpson, because those gloves are too tight. Here we can see how a bogus empiricism -- hey, the gloves are a little snug! -- overrules a mountain of evidence and common sense.

It's the same with the gaia worshippers at Our Lady of Perpetual Climate Change. Temperature goes up? Global warming! Temperature goes down? Natural causes! In short, heads I win -- I am man of science -- tails you lose -- you are a science denier.

As Bolton says in another context, "the sense of standing on moral high ground is satisfying [to say nothing of lucrative] enough to discourage any attempts to look very closely at the validity of this position." This is a fine example of how the ego may merge with the superego to create an omnipotent "epistemological morality" that vaunts one's intelligence while sealing one's stupidity.

But again, this corrupt mode of moralistic thought pervades the left. Oppose racial quotas? Then you, sir, are a racist. Oppose socialized medicine? Then you are no better than apologists for slavery. Oppose the redefinition of marriage? Then you hate homosexuals. Question the settled science of climate change? Then you are a holocaust denier.

Now, what does this have to do with the book of esoteric theology we have been discussing, The One and the Many? Plenty. For starters, I would commend for your review Letter IX of Meditations on the Tarot, in which UF explains how Christian metaphysics reconciles the otherwise irresolvable philosophical antinomies of idealism <---> naturalism, philosophical realism <---> nominalism, and faith <---> empirical science.

(And if for some silly reason you don't have MOTT, see these three posts from last year: Herman's Hermits and Toots' Drawers, Naming the Nameless and Doing the Reality Dance, and Do I Dare Disturb the Obamaverse?)

Bottom line: when dealing with humans, it's always word and flesh, not either or. And when the flesh is as corrupt as the weathergate researchers, well, buddy... Not what goes into his melon defiles a man; but what comes out of his piehole, this defiles a man.

As Bolton writes, "The oracular and the irrational, if held with enough determination, thus lead inevitably to tyranny and violence, which is an additional reason why cultic thought like that of non-dualism should be critically examined." But again, please note that religious nondualism and scientistic monism converge in their denial of the ontologically real degrees of reality, i.e., the vertical plane of qualities.

And this is where the violence comes in, for scientistic or nondual monism can only be a complete account of man if great violence is done to man -- and therefore God -- which is to say, the totality of that which is.

Monday, December 07, 2009

Scientistic Simpletons and the Church of the Immaculate Deduction

Just a brief speedpost, as I'm pressed for time....

So, if Bolton is correct, then extremes meet in the monistic Darwinians and Deepakians, who are monistrous reflections of one another, being that both exclude the Creator and replace him with the idol of human consciousness.

This fundamental nihilism also leads directly to a leftist political orientation, which abstracts intelligence from reality in the naive belief that it can be controlled and mastered by said "intelligence," i.e., the cult of expertise and specialization. Their mutual "denial of both God and personality and their worship of intelligence in one form or another are of the essence of the modern mentality, and keep it in being" (Bolton).

Perhaps this idea of the "worship of intelligence" is new to you, but it is the blue thread that runs through the modern left extending over the past century or so. Although it is primarily a narcissistic exercise in self-flattery, those who are not members of the cult are not just considered wrong, but dismissed as morons. But one of the bases of wisdom -- which transcends the mere intellectualism of the tenured -- is to know the limits of intelligence. And the left repeatedly fails in this regard, again, because of the replacement of God with human (small r) reason.

Nearly every leftist policy failure falls into this trap, and yet, the prescription is always more of the same. As intelligent as these people believe themselves to be, they never actually question the assumptions of their worldview, much less set out to determine whether their policies are actually effective (much less frankly destructive).

For example, the so-called "war on poverty" that was begun in earnest in the 1960s has not only been a failure -- which one could live with -- but profoundly destructive of the very people it presumed to help (cf. Losing Ground or most any book by Theodore Dalrymple, such as Life at the Bottom: The Worldview That Makes the Underclass).

Likewise, even despite the revelations of weathergate, these pinheads persist in their insane project of destroying the world's economy -- its wealth-producing mechanism -- to "solve" a problem that doesn't exist. Millions will die as a result -- just as millions have died of malaria in Africa due to the "success" of radical environmentalists in banning DDT. For these radicals, the death of one child due to malaria is a tragedy, but the death of 50 million is a smashing success.

It seems that much of the left's overvaluation of intelligence has to do with the failure to appreciate the irreducible complexity of non-linear systems such as the economy, the climate, and culture. They seem to think they can tinker with one aspect of these systems without affecting the entire system in a fundamentally unpredictable manner. This applies to every complex system, including, say, marriage. For example, every psychotherapist knows that if one spouse becomes healthier, this poses a threat to the marriage itself. You can't just mess with one part of the family without disrupting the whole system.

This appreciation of unintended and unpredictable consequences is the basis of the adage that more tears are shed as a result of answered prayers than unanswered ones. Perhaps God, in his infinite wisdom, is aware of the incredibly complex and delicate web that makes anything function at all. Nonlinearity is the rule, not the exception in the cosmos.

Which is why, of course, science mostly deals with systems that are special cases, not the rule. This was one of the central insights of the brilliant Robert Rosen in his Life Itself: A Comprehensive Inquiry into the Nature, Origin, and Fabrication of Life. To imagine that biologists and Darwinists "understand life" is almost insane in its grandiosity. In reality, the Darwinist replaces reality with a crude abstraction, reifies the abstraction, converts it to an idol, and then brands as heretics those who do not worship at his ego altar. The same goes for the warm-mongers, as their emails have demonstrated.

You will note that one of the characteristics of this kind of bad science is that it is entirely or overly deductive, to the exclusion of inductive observation. This is again because it converts reality into an abstraction, and then deduces from it. Thus, the facts don't matter because the theory is "true" -- observations that fail to fit into the deductive theory are either not seen, or else attacked if they are noticed by someone else.

This is why both Darwinism and "climate change" are unfalsifiable, thus failing even to meet one of the requirements of a true scientific theory (i.e., how is it possible to falsify "climate change" when change is precisely what climates do? Or, name any human trait, and I will provide you with a sociobiological fairy tale that "explains" how it came about).

This is exactly how skeptics are treated by religious fundamentalists. But there is supposed to be a difference between religion and science, one of the main ones being that religion does indeed deal with the world of invariant metaphysical principles, so that it is generally acceptable to deduce facts from them, whereas science is supposed to proceed from facts to principles.

To cite one obvious example, it is a principle of Christianity that man is in the image of the Creator. From this, one may deduce all kinds of useful "vertical" analogies that illuminate both God and man.

Conversely, it is not helpful -- for it leads to no wisdom, to say the least -- to insist on the a priori principle that man is just an accidental conglomeration of selfish genes, and then deduce everything about man from that. For among other inanities, one of the first deductions must be that the truth of man is forever unknowable to us, thus undercutting the entire basis of their omniscient logico-deductive fantasies.

144. In what deserves to be called “science,” you save the drama for your mama. People debating science, getting angry and testy about the skepticism from others, are advancing and defending what would more properly be called “religion.” --Morgan, via Vanderleun

Sunday, December 06, 2009

Meaning, Unity, Creation, and Salvation

[T]o be wrong about creation is to be wrong about everything. --Robert Bolton, The One and the Many

As we have discussed in the past, meaning, purpose, and unity (or wholeness) are all functions of one another. To see the whole is to understand the meaning, and vice versa. For example, you can't understand the purpose of the heart if you don't situate it in the context of the body it serves. Likewise, words take on entirely different shades of meaning depending on the sentence in which they are situated.

Again, one of the important points Bolton raises is that nondualism is nihilism; or, you could say that the meaning of existence is its ultimate meaninglessness. He points out the irony that the principle of karma -- of moral cause and effect -- is central to Buddhism.

And yet, when it comes to the totality -- the whole -- "they deny that there is any cause for the world as such. Their passion for causality suddenly evaporates just where causality approaches its most significant consequence." (And please bear in mind that Bolton is not being remotely disrespectful, only trying to clearly describe the differences, and their consequences, between atheistic nondualism and theistic dualism.)

One reason why Bolton's analysis is meaningful to me, is that it exactly describes the trajectory of my own interest in religion. Religion meant nothing to me until I found a form if it that was acceptable to my existential commitments, which were rational, materialistic, and essentially atheistic.

Again, another of Bolton's points -- and it was certainly true of me -- is that Buddhism (especially "bare witnessing" or Zen varieties, which are almost purely technical) is the ideal religion for jaded Westerners who are convinced that they have "risen above" their own "mythological" tradition. Looked at in this way, Zen looks "scientific" (cf. Zen and the Brain: Toward an Understanding of Meditation and Consciousness) while Christianity looks very much pre-scientific. Which is why I would now call my approach "post-postmodern," more on which later.

But consider what Buddhism and scientism have in common: "the whole conceptual world of science is absurdly imagined as functioning just the same as though none of those minds which create sciences were part of it," just as "religious anti-personalism imagines a perfect consciousness without any conscious person." This "parallel between them is so close that the two systems may well proceed from the same deep flaw in human consciousness, a selective mental blindness" (Bolton).

Indeed, it is almost as if western science sees the world through the lens of the left brain, while the east sees it through the right (and there is actually scientific confirmation of this idea -- cf. The Geography of Thought: How Asians and Westerners Think Differently... and Why).

But Raccoon doctrine insists upon the centrality of the transcendent position, or psychic third, that is simultaneously born of, and unifies, left and right, east and west, conscious and supraconscious, wave and particle, boxers and briefs.

Bolton notes that "the final destiny of all beings cannot be separated from their origin," which, of course, was the point of the circular structure of my book, in which everything revolves around our descent from, ascent to, and descent back from the Creator. Again, the world of scientific materialism is purely linear, in which case my book could only have ended with, say, an eternal ellipsis (.... .... ....) or perhaps something like pi, which just goes on forever: 3.141592653589793238462643 and on and on and on...

But as Eckhart observed, "Being is God's circle, and in this circle all creatures exist."

Ho!

Only if there is an end can there be a meaning. And Bolton observes that "if we hold that all things are created by God, this final destiny must likewise be God. Conversely, if there were no Creator, there would be no origin and therefore no ultimate destiny for existing beings" -- in which case, nondualism can by no means offer what we call "salvation," since it goes about systematically obliterating precisely what Christians wish to save!

Bolton does not mention -- but I believe it to be the case -- that we needn't first posit God in order to know that existence is meaningful. Rather, it is possible to have experiences of such surpassing meaning that God must exist by implication. To know, for example, that your child is of infinite worth, is to know that God exists. To know that murder is wrong is to know that God exists. To know that we are surrounded by natural beauty is to know that God exists. Etc. Each of these "bears upon" God, and could not exist in the absence of that cosmic vector of metaphysical transparency that draws us back up to our repenthouse mansion. The celestial eschatolator is everywhere!

Conversely, if the world is not created -- if it is not meaningful -- then the most sublime knowledge or beauty are just illusions that must fall into that first principle's orifice. And the converse is equally true: if one does not know love, or truth, or beauty, one surely will not "see" or know God. Rather, one will assume that the cosmos is every bit as meaningless as one's one life. Thus, the "non-God" is just a projection of an alienated ego prematurely exiled from our cosmic womb with a pew.

For in reality -- as Eckhart knew -- we give birth to God as he gives birth to us, in a kind of circular or spiraling flow of intrinsic -- and deepening -- meaning: "Wherever I am, there is God." The I AM "boils over" from the ground of being, until it then overflows into something surpassing it. It doesn't just flow out of the pot and into the flames below. Rather, "In my flowing-out I entered creation, in my breakthrough I re-enter God." Or, "just as God breaks through me, so do I break through God in return" (Eckhart).

Or just say, "All creatures flow and return to their source. Transformed knowledge and love draw up and lead and bring the soul back into the first source of the One, the Creator of all in heaven and on earth" (Eckhart). Please note that this is not "poetry" but a literal description.

No, this here is poetry:

I know, I know... no Plan at all
Is thought by some to be the plan,
And yet what is this sheen of thought
That seeks to measure more than man?


Yes,

To stand Once within a meadow,
And feel the hands of wind,
Is ample compensation
For the Gift the years rescind.
--Vanderleun

To be continued...

Saturday, December 05, 2009

The First Oecumeaningful Council

I don't know if too many readers will be interested this intramural squabble within the Traditionalist camp. Some of this material might be a little too inside graceball for even some of our regular readers, so perhaps it's good that I'm doing this on a Saturday, when no one's paying attention anyway.

But for me, it's as important as, say, those first seven ecumenical councils (oecumenical in the Anglo world) that determined the essential contours of Christianity for centuries to come. Interestingly -- because I didn't know the exact figures before I scanned this article -- different branches of Christianity accept various councils up to a point, and then break off and ignore the rest.

According to the wikipedia article, the Assyrian Church was content with the first two, while the Oriental Orthodox made it to three. Anglicans, most Lutherans and some Protestants accept the first seven (albeit with reservations, conditions, escape clauses, and loopholes), all of which took place prior to the great schism between Eastern and Western forms of Christianity. Afterwards, the Roman church just kept on having councils, now numbering twenty one. Nontrinitarian churches accept none, which I frankly do not understand.

There was a time -- you all remember Oldbob -- when I would have considered such debates to be analogous to arguing over the exact dimensions of unicorn horns, but I am now quite convinced of the critical importance of correct doctrine. Most people routinely believe heresies that are not only incorrect, but couldn't possibly be correct. And not just religious people; the problem with atheists, Darwinians, and secular leftists is that they all, in one form or another, embrace various intrinsic heresies, in the sense that they are grave offenses against the Real -- "ontological errors" or "epistemological sins."

One such intrinsic heresy, for example, would be the absurd doctrine of "absolute relativism." Another would be the truth-killing doctrine of materialism. Yet another is the virtue-destroying belief in moral relativism. Such doctrines are not just wrong but intrinsically evil, and bring nothing but confusion, misery, and destruction in their wake, for they undermine man's very reason for being by abolishing truth and virtue.

For those several billion of you who have not read my book, we use the symbol O to stand for "ultimate reality," whatever that reality is. This is for several reasons. First, we want to avoid saturating this reality with various preconceptions before we even start.

But perhaps even more importantly, real knowledge of O can only be gained through personal experience. It is not at all analogous to scientific (which is to say, strictly empirical or rational) data that can be handed from head to head without loss of information. This is something atheists seem incapable of grasping -- that when, say, the seers of the Upanishads speak of O (which they call Brahman), they are speaking from personal experience that excludes the atheist, precisely.

Nevertheless, it is possible -- and in many ways inevitable -- to reify O, as we saw above with regard to the ecumenical councils. Some people say, "that's enough for me. I get the picture," and then stop there. The problem is, we need an accurate map and good guides, but we still need to explore the territory on our own.

The fact of the martyr is that O, among other things, is "ceaselessly flowing" into what we call "reality," so that it is actually strictly impossible to corral it into a limited description. To put it another way, it is not possible for humans to contain what is by definition uncontainable. As soon as they do contain it, they have in a sense damaged it. And sometimes they can frankly murder it, as in the case of the Islamists, who imagine they worship God when in fact they cannot tolerate Him (a kind of reverse image of Darwinians, who imagine they are in contact with the ultimate truth of humanness, when they are heavily defended against it).

So you could say that those early ecumenical councils were indeed "debating" the nature of O -- except that "debate" is not quite accurate, since the goings-on were deeply infused with, and shaped by, a grace (↓), without which these would have indeed been mere academic exercises instead of orobic verticalisthenics.

Now, one of the main things the councils hammered out was what we might call the trinitarian nature of O. They certainly did not intend to say that this is just a relative human understanding, and that the "real God" is something else, like the "beyond being" of the Traditionalists. You might say that O is indeed a circle, not a static point; and it is a dynamic circle, a unity-in-diversity and diversity-in-unity with a kind of ceaseless "interior flow."

Clearly, in the Christian conception, O is not analogous to the "static Brahman" of Vedanta -- which, by the way, Aurobindo experienced and found to be valid as far as it goes. But he went beyond this, to conclude that what we might call the "creative word" was part of a deeper process involving the interplay of the dynamic and static aspects of Brahman.

I find this to be quite close to the Christian understanding -- close enough for graceball -- in that to realize the static Brahman is analogous to realizing only one part of the Trinity -- call it the "Unbegotten" -- and then calling it quits. But the Son is generated by the Unbegotten, just as the Holy Spirit flows in that open circle of Love and Truth between them. If that weren't the case, then we wouldn't even be able to participate in the "divine circle" to begin with.

Again, the point is, I don't see how this can be reconciled with the Traditonalist view that the Trinity is ultimately on the side of cosmic maya, and that the real Absolute is a radically apophatic "beyond being." For one thing, the "beyond being" can never be experienced by a human, if, as Bolton says, experience "is by definition a relation between a subject and an object." The beyond being is very much the absence of experience, i.e., the turiya, or "fourth," that we (un)experience in a state of deep sleep. Either this is the highest state, or it isn't. I don't believe it is. Rather, I think it is just a part of the "rhythm of O," for I don't believe there is sleeping without waking, and vice versa.

Again, it seems to me -- and to Bolton -- that the radically nondual monad of turiya is just the mirror image of modern materialistic nihilism. Not only is it the denial of the Creator, but with it, the inevitable devaluation of the creation. To put it another way, the creation is only of any value at all if it is indeed a creation. If it isn't, then it is ultimately worthless, for it has only the worth that contingent beings fancifully assign it. And in terms of metaphysics, "contingent worth" is a contradiction, like "convenient truth."

But the Raccoon affirms creation. We believe that existence exists for a reason, and that the world is not just a big mistake (or coincidence, which amounts to the same thing). The world is worthy of our being in it, and life is worthy of our living it. And they are worthy because they have a value which is derived from the interior nature of O, not negated by it.

Where there is no creation, there is no relation between the world and Divinity (however understood), and therefore no reason why even the most holy or spiritual life should ever connect with the Divine.... [O]ur being created, if true, must be the deepest ontological truth about us. In this case, religions which deny creation would thereby deny any hope of valid self-knowledge, which is ironic, because they typically are devoted to self-knowledge above all else. --Robert Bolton, The One and the Many

Friday, December 04, 2009

Quacks in the Foundation of the West

This question of the One and the Many is not an abstract or impractical one, because if you get it wrong, then the very foundation of your worldview will be built on illusion. Either the individual is real, as Christians believe, or it is not, as Buddhists, secular leftists, new age knuckleheads, and Darwinians believe. But just look at the dreadful cultures built by the latter! Would you really prefer to live like a drone in the Chinese anthill, secure in the knowledge that at least your illusory individualism is not permitted to take root?

I didn't originally come at this question from a religious standpoint, but from a psychoanalytic one. Modern psychoanalysis revolves around the question of human psychological development, which occurs within the context of separation and individuation from the primary objects of attachment ("Object Relations"). The problem is, few psychoanalysts are religious, whereas few religious people have much knowledge of psychoanalysis.

One prominent exception is A. Hameed Ali, who writes under the pen name of A.H. Almaas. A lot of what he says is cultish BS, but he did write a couple of good books on object relations and spirituality, The Pearl Beyond Price: Integration of Personality into Being, an Object Relations Approach (1988) and The Point of Existence: Transformations of Narcissism in Self-Realization (1996). It's been a while, but at the time I read these, I remember being very impressed with his synthetic grasp of object relations theory, which he seemed to intuitively understand better than many of my teachers in graduate school. The main problem, in addition to the cultlike features, was a superficial and gimmicky application of the ideas in terms of "treatment." And since then he's gone off the rails entirely, into Deepak land. Thus, feel free to download the books into your melon, but beware of viruses.

But the main point is that the psychologies of the East -- because of their blanket condemnation of the ego -- tend to be naive and mythological at best, perverse and destructive at worst. And not just destructive of of the individual, but of cultural progress as well. As we have discussed in the past, there is a good reason why science, human rights, freedom and democracy developed only in the Christian West. They did not develop elsewhere because they could not develop elsewhere.

And this is precisely where the psychospiritual intersects with the psychopolitical and bifurcates into what I would call "metaphysical conservativatism" and its various gloomy alternatives. Coincidentally, I'm currently reading George Nash's splendid Reappraising the Right: The Past & Future of American Conservatism, which is helping me to appreciate some of the subtleties of this question. For conservatism is rooted in individualism and all it implies. Hayek (quoted in Nash) lamented that "I wish I could make my 'progressive' friends... understand that democracy is possible only under capitalism and that collectivist experiments lead inevitably to fascism of one sort or another" and "to the suppression of freedom." And quite obviously, in the absence of freedom there is no individual, since the individual is "freedom lived," while freedom is "individuality permitted."

Now, one thing individualism implies -- as we shall see -- is God. Therefore, ideologies that promote individualism in the absence of God (and this includes some varieties of conservatism, e.g., Ayn Rand) are not only intellectually bizarre but frankly destructive and disorganizing. Pagan statism and genuine theoliberalism stand at antipodes. But it is equally true -- at least in my opinion -- that certain strands of the so-called "religious right" are not at all conservative, but quite plainly warped products of modernity, since they stand outside the perennial Tradition.

Speaking of which, I think I've finally figured out what a Raccoon is. If anyone asks, just say an "improvisational orthodox bohemian classical liberal neo-traditionalist." That ought to cover it. You could say that -- to borrow a phrase from Nash -- we affirm the "unorthodox defense of orthodoxy." The true dynamic axis of conservatism is "the unity of tradition and liberty," in which we are free to become who we already are, and all that implies; and it surely implies certain cultural and political conditions which make it possible, including private property, limited government, and moral and epistemological absolutes.

Nash makes the very useful observation that one of the main differences between contemporary left liberals and conservative classical liberals is that they embrace divergent forms of modernity. In the case of the left, their "new modernity" revolves around

"relativism, negation, and despair. Where the 'old modernity' [that would be us, not to mention America's founders] asserted that certain truths were self-evident, the new modernity denied that universal truths exist.... Where the old modernity tended to be rationalistic, the new modernity explored the irrational and the absurd. Where the old modernity offered liberation from external constraints -- from the barriers of class, race, national origin, and arbitrary government -- the new modernity preached liberation from inner constraints -- from traditional morality, from artistic convention, from rationality itself."

So we are ultimately dealing with a "clash of modernities," or you could say modernity and postmodernity. For the person in the grip of postmodernity, the modern sounds frankly "old-fashioned" and irrelevant. I know this, because I used to be one of those defective people, the reason being that I spent so many years in the zeitgeistapo of the Postmodernity Indoctrination Center, i.e. graduate school.

Back to Bolton. Let's begin with some definitions. Monism, he writes, "teaches that there is only one real substance, regardless of appearances, whether that substance be understood as spiritual or material, and whether or not it is identified with God." Thus, you can affirm that "all is matter" or "all is spirit," but both are affirmations of monism. Form is obviously discounted and devalued, since form is merely the outward manifestation of something more "real," either "energy" on the one hand, or "consciousness" on the other.

Therefore, strictly speaking, neither version of monism can be supported by logic, since logic is swallowed up in the One, along with everything else. This is why we say that there is not much practical difference between the idiocies of, say, Deepak the Quack and Charles the Queeg. Both men imagine they fly above logic, when they actually fall far beneath it.

To be continued....

Thursday, December 03, 2009

Una and Saguna*, or the Juan and the Manny

The One and the Many: A Defense of Theistic Religion. I think I'll just go through the book chapter by chapter, and offer my reflections, refractions, and refreshments. All of Bolton's books are worth reading; while challenging, I think this has partly to do with his style of writing, which sometimes comes just shy of complete clarity. But when you're as brilliant as he is, there are probably few people to talk to and thereby fine-tune the message. I believe we've reviewed each of his other books in the past (they can all be found in the metaphysics aisle of the Raccoon Store).

The question of the relation of the One and the Many is a perennial one, not just for theology but for philosophy. Really, it might be the first question that confronts man in his awakened state (which is to say, Man): what's more real, or more fundamental, the One or the Many? The unity or the multiplicity? The Dodgers or Manny Ramirez? Is the One merely an abstract sum of the Many, or are the Many merely a concrete emanation or feature of the One? The manner in which you resolve this question at the outset will determine a multitude of logical corollaries and entailments that follow. Watch that first metaphysical step, for it is indeed a doozy!

For example, if multiplicity is considered the primary reality, this implies a metaphysic of logical atomism -- a universe of autonomous parts that are not only separate, but external to one another other, like billiard balls. But if the One is the ground of reality, then everything we perceive as separate is actually part of a higher unity with interior relations.

In the latter view, the One cannot be the sum of the parts -- a mere agglomerate, or blob -- but the parts must be organismically related in the manner of biological form. Obviously, the parts of one's body are in no way radically separate from one another, but deeply related. Their "parthood" only exists in light of the functional wholeness of the body. Each part contains the genetic blueprint of the whole, and yet, "knows" its place in the overall scheme.

In fact, we can even define pathology as an oppressive wholeness that denies the reality of the parts, or, conversely, a part that begins acting autonomously, split off from the whole (e.g., cancer, in which cells "rebel" against the body, parts against whole, scalp against Robin, or diabetes, where it's my pancreas vs. the "friendly fire" of an excessively vigilant immune system).

Right away, I think you can appreciate some of the political implications of the One-Many duality (which as we will later see, is actually a complementarity). For example, Islamists wish to eliminate the individual through the imposition of sharia law, while the left wishes to do so through the massive and intrusive state -- for the bigger the state, the smaller the citizen.

In contrast, libertarians exalt the part (the individual) to the exclusion of the whole (the spiritual community), which is why true conservatives can only have an uneasy relationship with them. Not surprisingly, capital-L Libertarians (i.e., Paulians, Randians, and members of the party of one) split off entirely from the conservative insurrection, which is why they will always be an insignificant minority, or chaotic herd of eccentrics.

Anyway, back to Bolton. He notes that "the ways in which these questions are answered are vital for any understanding of the way in which God and the world are related." And -- not to get too far ahead of ourselves -- it just so happens that orthodox Christianity, in addition to its other virtues, provides the most comprehensive solution -- indeed, the only solution -- to this primordial conundrum.

Certainly materialistic science cannot resolve it. Rather, it just makes it go away by denying half the complementarity, even while sneaking the denied half in through the back door. But they're not very clever or subtle about it. For example, to even say "cosmos" is to affirm a transcendent oneness of which we are all participants. Indeed, the practice of science is not even possible -- let alone intelligible -- in the absence of an intuition of the One; for to paraphrase Huxley, all science is the reduction of multiplicity to unity.

Bolton agrees that the relation of One and Many is hardly an abstract or impractical question. Again, it underlies the fundamental divide between left and right, theist and atheist: "The manner in which the relation of the One and the Many is understood, however confusedly, has an influence which extends even to politics" -- and not just party politics. For example, the American system of government was deliberately set up so that the One (the executive) would be balanced by the Many (the congress), with a "holy spirit" (the Law) in between.

Now, as we all know, some of the degraded (or at least diminished) forms of contemporary religiosity often engage the will and sentiments to the exclusion of the intellect, and that's what theo-Coonservatism is here to redress: wisdom and what to do with it. But as Bolton explains, "for many Westerners, spiritual wisdom is taken to mean a supremacy of the One to an extent which makes everything else unreal." To simplify matters, we can say that these approaches to Spirit are purely "ascending" (↑), so that they represent a neo-Platonic flight from multiplicity -- maya -- or a journey into the One.

Now, for those of us who believe in Divine revelation, this is rather problematic, to say the least, for it "can only mean that revelation does not really reveal anything, since this approach equates the contents of revelation with externals and inessentials." In other words, if the nondualists are correct, then everything -- everything -- on this side of the One is ultimately unreal, including God, revelation, value, love, beauty, you and "I" (meaning any form of "other" or interior self in relation to it; indeed, all relation is negated as well).

We can see this play out in the antipathy of Eastern religionists to what they call the "ego." Quite clearly, it is impossible to reconcile such a view with the Western appreciation of the individual. It appears that something must be lost in the translation between "ego" and "individual," because, as Bolton emphasizes, the latter, "in its best forms... is the source of everything of lasting value, whether spiritually or naturally..." But for the Ascenders, "it is as though the moral tension which belongs with personality [is] no longer experienced as an adventure and a challenge, but only as a burden." No ego, no problem. But also, no science, democracy, capitalism, dynamism or progress. For me, that would be a big problem.

To value the individual is by no means to deny the One. Indeed, the individual can have no real value -- let alone infinite value -- except in relation to the One. As Bolton explains, "The natural life by itself always tends to greater multiplicity, and therefore to self-dissipation...." In other words, ironically, an excessive concern with the autonomous separateness of the ego results only in further fragmentation. Based on observations of people I know, this is because, in order to maintain the illusion of separateness, more and more reality must be denied, in the manner of radical Darwinists, whose theory is rigidly consistent, but at the cost of an absurd and truly childish incompleteness. Thus, a Darwinist can only be a "pseudo-individual," not the kind we are talking about.

But another deep irony is that the anti-modern religionist can find himself in the same leaky boat, only on the far starboard side: "Monistic [i.e., materialist] and non-dualistic thinkers are more at home in this ethos than they care to admit, and they play their part in the prevailing cult of reduction, no matter how unintentionally, while they want to express the wisdom of tradition" (Bolton).

However, some materialists are actually happy to admit it. For example, the lowbrow atheist Sam Harris seems to have no problem with Eastern approaches that really amount to no more than a kind of glorified self-hypnosis. Thus, he unwittingly but inevitably (because of the a priori rejection of wisdom, or the Word) embraces the most flagrantly anti-intellectual forms of spirituality, a la Deepak Chopra and his grubby ilk.

To be continued....

*Saguna Brahman

Wednesday, December 02, 2009

Gastrocosmology and Theophagy: Eat, Drink, and be Mary

New topic: Robert Bolton's very important The One and the Many, which I read a couple of months ago, but only now have time (I hope -- it's going to be a busy month) to review. This book made a huge impression on me at the time, and the least I can do is try to remember why.

That's no joke. As I've mentioned before, the purpose of reviewing these books -- some of which require ten, twenty, thirty or more posts -- is to actually assimilate their content. This is especially important with books of this caliber, which are not merely "books" but "transmissions," so to speak.

In other words, it is not just information that is being conveyed, but a whole plane of being, without which the information makes no sense. It's analogous to when you must first download an application in order to do something with your computer (and always be careful about what you download -- one must beware of hidden viruses, especially retroviruses that only manifest later).

And when I say "assimilate," I mean this quite literally. It is analogous to eating, which somehow results in the pizza or apple or broccoli weaving itself into your own substance.

How does this actually happen? Who knows. But there is a certain sequence one must follow: preparation, taking in, chewing, swallowing, breaking down, digesting, etc. And there are things that can go wrong -- deeply wrong -- at each one of these stages. It would require too much of a sidetrack to get into details, but this is one of the bases of Melanie Klein's theories of psychological development, which formed the basis of Bion's thought.

For example, in therapy, you give the patient an "interpretation," which is like a kind of psychic/emotional food intended to result in growth. But what will the patient do with it? You have no control over that. And you'd be amazed at the range of possibilities that deviate from "assimilating" and "understanding."

Some people spit it out immediately. Others swallow it so quickly without chewing, that there's no time to think about it, and then they ask for more (which excludes gratitude). Others are so emotionally starving that they just want to be fed more interpretations for the feelings of intimacy with the therapist-mother (thinking about the interpretation would imply too much separation). Others store it in their cheek, and then chew on it by themselves only after they have safely left the session. Others swallow it, but vomit it out afterwards. Some are hungry again an hour later ("Chinese psychiatry"). Some bring their own food to the session, and try to feed the therapist. Some pretend that they feed themselves, and that they do not require anything from the outside. Some accept the nutrition, but not the generous spirit in which it is given, splitting off the one from the other. Some devalue it as a toxic poison; others idealize it as manna; and so on.

Yes, it probably sounds crazy until you see it in practice. Then you realize that it is crazy.

The subtitle of Bolton's book is A Defense of Theistic Religion. Why "theistic religion?" Isn't that a pleonasm, a redundancy? No, not at all. For Bolton is a dissenter within the Traditionalist camp, which, as we have noted in the past, sees a "transcendent unity of religion," but at the cost of essentially downgrading the personal God to a secondary principle (if you're not yet familiar with Schuon's metaphysics, don't worry -- everything will become clear as we proceed).

That is, the Guenon-Schuon school of Traditionalism reconciles the major orthodox revelations by essentially situating them within a closet nondual (advaita) Vedanta. Therefore, their first principle is the "beyond being" of the nirguna brahman, in which personal identity is completely swallowed up and obliterated. If you dine with the Brahman, bring a long spoon!

Indeed, there's no way of getting around it: not only are you on the side of maya -- or cosmic illusion -- but so is the personal God. Both you and God are ultimately absorbed in the One; which, to extend our little gastrointestinal metaphor, is a little like eating the pizza and becoming the pizza instead of vice versa. For this is the ultimate goal of traditional yogic practice: to throw oneself under the cosmic bus, and merge with the Infinite. No self, no problem.

Now, I've greatly simplified the nondual position, but nevertheless, there is no way to reconcile it with a metaphysic that places the personal God at the top of the cosmic hierarchy. Only one approach can be the absolutely correct one. It is in this context that Bolton's book is "a defense of theistic religion." However, as we shall see, the arguments he puts forth cut both ways, into nondualism on the one hand, and materialism on the other.

In fact, one of Bolton's most provocative insights is that nondualism is ironically a kind of approach to religion that is intellectually acceptable to the soul who has been so shaped by modern materialism that it can no longer accept traditional religion. For nondualism and materialism share the underlying commonality of being intrinsically monistic, whereas Christianity is intrinsically dualistic (and actually trinitarian, but we'll get to that later). In a way, nondualism is a mirror image of materialism, for neither has a place for the individual human soul as a truly real reality.

Another important point raised by Bolton is that nondualism isn't actually the only interpretation of the Vedas, let alone the predominant one. That is, there are dualistic interpretations of the Vedas that are compatible with Western religion, most notably, in Ramanuja, who came a couple hundred years after Shankara, and disagreed with the latter's radical nondualism. I used to think that Ramanuja was a kind of degeneration from Shankara, whereas now I would consider him an evolution to a higher and deeper understanding.

Well, I don't think I have time to actually get into the book this morning. Just consider this a desultory preramble. To be continued...

Tuesday, December 01, 2009

Fairy Tales of the Dead & Tenured

If the number of comments is any indication, interest in this debate with myself seems to be losing its fire, so let's trundle to the phoenix line. There are only four more arguments. Maybe we can quickly reduce them to ashes, and move on.

Oldbob says that Christianity teaches that the heart of man is "totally corrupt," and asks how then could religion not be marked by cruel practices and incredible beliefs?

Excuse me. Your point being? I believe the question answers itself: man is indeed not only "a" problem, but the problem; and not just with regard to religion, but in, oh, let's say, climate science. Weathergate is only the latest version of Applegate, of man eliminating certain inconvenient data in order to make himself a god, or obtain tenure, or rake in grant money, or win an Oscar, etc.

In fact, as I pointed out in my book, man is actually the only problem in the entire cosmos, is he not? Before the appearance of man, there were truly no problems (I hate to agree with the radical environmentalists, but they've obviously incorporated a warped version of the Fall into their neopagan religion). And I don't often find myself agreeing with Stalin, but surely he was right about his guiding credo: no man, no problem. The problem is, without the problem of man, there are no solutions either, least of all genocide.

Speaking of which, I'm currently reading a wonderful new book by George Nash (who wrote the classic The Conservative Intellectual Movement in America Since 1945), Reappraising the Right: The Past & Future of American Conservatism. Among other virtues, it's full of pithy little gems such as this one by George Gilder, which sounds like it could have come straight from Petey's piehole: "Our greatest and only resource is the miracle of human creativity in a relation of openness to the divine." Or, you could simply say O --> (¶).

Or how about this beaut: Conservatism is "ultimately and essentially spiritual in character. The personal virtues it celebrates... require an 'openness to transcendence' and acceptance of the God-given nature of things.... [C]onservatism properly understood is not only a philosophy of government but of self-government," not simply a meditation "on what to think but on how to live." Not just a philosophy of liberty, but of what to do with it, for if freedom does not converge on truth and virtue, it is nothing. Just so -- and for the same reason -- "Man is what he is, or else he is nothing" (Schuon). God or nothing. Take your pick.

Not just what to think, but how to live. Does this not replace reams of superfluous left wing books, bumper stickers, and baccalaureates? For the essential difference between contemporary conservatism and vulgar leftism is that the former is interior and interiorizing while the latter is exterior and exteriorizing. Thus, conservatism is humanizing, while leftism is literally "animalizing."

And this inevitably follows from the metaphysical relativism of the left, which fragments into a multitude of omnipotent victims, all buffeted by exterior circumstances, with no spiritual locus of control and therefore human dignity. For the left, God is not dead. Nor is he the victim, who is more like the saint or prophet; rather, he is the creator of victims, for the power to confer victimhood is the royal road to leftist control. Victims are the bridge between political theory and political power. No victims, no left. Conversely, a world of "people who know how to properly live" would render the left utterly superfluous. Ironically, like a waterwheel, their power is generated by man's perpetual fall.

Oldbob next says that even if free will is used to account for moral evil, it cannot be the basis for natural evils such as birth defects and other tragedies. Yes, this is true enough. Free will does not account for accidents "below" the human realm. So why are there such things?

Frankly, I have never regarded this as a big mystery. Everything inevitably deviates from its ideal, or there would be no possibility of freedom, truth, and beauty. To ask "why is there evil?" is to affirm that there is good. Freedom and necessity are the warp and weft of the fabric of being, and again, nothing could go right unless there were the possibility of it going wrong. This is earth, not heaven. Thus we hope for "Thy will to be done," herebelow as it is thereabove.

Hoo boy. Where to begin?: "Morality cannot be based on religion.... It is our own moral insight which tells us if anything is worthy of worship. How do we know that God is good if we do not know before hand what good is?"

Well, we do know beforehand what good is, and it is not thanks to the random copying errors of natural selection. To suggest the latter is to abolish morality, precisely.

Again, I do not mind that there are scientistic Darwinians who elevate random error to the ultimate truth. It only bothers me that they do not have the courage of their absence of convictions, and instead steal from Christian morality, as if it is normative for the human species of their dark fantasies (I mean, as if morality is normative, not stealing).

All forms of existentialism -- which is to say those doctrines that reduce essence to existence, spirit to matter, and humanness to selfish genes -- postulate "a definition of the world that is impossible if existentialism itself is possible." Again, if Darwinism is true, it is false, for it allows for no adeqation to a transcendent but ontologically real dimension of moral absolutes.

Lastly, a brief diatribe on "the bizarre idea of immortality." Why bizarre? Here are some of the human realities that are truly bizarre and unexpected in a supposedly dead and closed material cosmos: life, consciousness, love, truth, beauty, virtue, selflessness, saintliness, poetry, music, humor, children. In the face of these realities that open us to the transcendent, it is the concept of absolute mortality that is bizarre and in need of explanation. Who said this is a fundamentally dead cosmos, anyway? I guess dead men do tell tales. Call it "perish and publish."

Farewell, Oldbob. See you in a couple of decades.