Post by Merlyn Peter on Jan 7, 2014 22:38:30 GMT
I have reviewed this chart after editing the appropriate section in my book Petriachy: The Law of the Land and I include here a section of the text explaining something of the meaning behind it. I made a couple of additions to it whilst I continue to be influenced by other literature which I am reading at the moment. The book is only available in journal format at my website market page.
• The passive elements of an individual and society at large tend to be the widely accepted practices, what I call natural inclination or default applications. It mainly includes the human equivalent of natural behavioural practice related to evolution and carried through from millennia, e.g. habitual awareness and disposition towards food cultivation, hygiene, healing, embodied power, learning, and social bonding. It also includes mourning and praise (reverence) of the Unknown. These stable milieus are characterised by environmental homeostatic awareness.
• The active elements are rather those that are relatively recent (modern) phenomena of human cultural endeavour e.g. materialistic addiction and tendency towards, over-regulation, monoculture, concentrated resources, money, sex, artificial intelligence and the externalisation of memory etc. They are epitomised by instinctual repression, market domination, and imperialistic attitudes. These unstable milieus are determined by cultural motivation as opposed to environmental.
• Both active and passive elements have their transcendent equivalents whereby consciousness is in a state of flux in both the individual and society. To be pro-active is the domain of the fringe movement that dynamically pushes the spiritual evolution of individuals towards a decentralised social makeup. To be pro-passive is to consolidate material gain and privilege by enforcing static centralised controls upon natural human behaviour patterns.
• There are forms of science, religion and technology that span both elemental fields of activity and passivity that does not pertain to any particular era or nomination, whether ancient or modern.
• Within culture its passive or active elements are defined by the roles of its individuals. For instance, traditional and ritualistic/indigenous societies are informed or transformed by elders and wise persons. These persons have deep spiritual roots. But in judicial or materialistic societies they are described or consolidated by politicians and academicians as legislation.
• I call the passive elemental field the sensitised realm because it is where I believe individuals and societies are more responsive to the need of our planet, where we are more harmonious and dynamic with its environmental changes.
• Materialistic societies are governed by economy-driven logistics that are short-sighted and hence, short-term. I have previously referred to them as default cultures where the social structure is in a temporary stasis. Its non-sensitized i.e. repressed, condition attempts control at any divergent, unknown forces that threaten to evolve it,
• When the concept of time is applied the human psyche takes on a different form. The sensitised realm becomes attributable to some sort of imminent vision of a Golden Age, a projection of the mythological past into an atemporal future; the non-sensitised realm to a utopian vision that isn't rooted in hereditary behaviour. The latter is rather intellectually bound, rational and ideological.
• Most people now live in the wake of that Utopian age, never ever quite reaching it. Meanwhile the Golden Age is relegated in mainstream culture to a symbolic mindset that a static, pro-passive mind makes redundant.
• Only through genetic fulfilment – self-actualisation is the experience of objective and subjective time bridged, when the pro-active individual feels at one with culture as a dynamic tension.
• Subjective time can almost be felt as a sense of timelessness; there is an immanence or essentiality about nature manifested in peak experiences.
• Objective time is fragmented by intellectual restraints and social conditioning.
• Time (objectively), as a cultural phenomenon, ‘speeds up’ according to the amount of virtual information humans have to process into a conscious format – a repression of the human instinct. Subjectively it merges into a mythological mindscape and a simplicity of lifestyle responsive towards homeostatic cues. Evolution remains an individual spiritual experience unchanged by time and otherwise known as Creation.
• The interesting thing about living in the wake of an unattainable utopia is that it implicates class distinction between those who are ‘in the know’ and those who ‘know not’ i.e. specialists and lawmakers as opposed to consumers and law-abiding citizens.
• Conversely, the Golden Age implicates a culture of holistic self-effacing individuals – the heroes and gods of antiquity and myth. The very act of their passive involvement with nature allows them to sensitise to homeostatic controls, and in the process are pro-active towards its environmentally determined changes. Of course, the modern reality is always one of compromises and shifting preferences. Hence we have the distinction of a culture within a culture.
• The more self-actualised individuals coming forward is indicative of the immanence of nature to produce a response to its “domestication”, c.f. Maslow (confusingly) indicates it as a going beyond homoeostasis but in fact it must serve the greater homeostasis of an omnipresent perspective that is beyond human objective awareness.
• Individualism is a phenomenon that spans both active and passive fields of human engagement. There are those who are exploitative of nature and those who work with its wholeness.
• To reiterate then, on the dynamic level a passive society is actively engaged by self-actualising individuals who genetically fulfil their potentials through (pre-)adaptation (sic), whilst a statically active society is passively maintained by the power élites who constrain the masses to homogenous and repressive behaviour.
• It can be seen then, that nature is appropriated by individuals who go on to provide the impetus and direction for good or for bad, depending on one’s perspective. Only nature is truly dynamic, culture overlays it in fragmentary terms.
• For the individual to go beyond one’s culture then, to experience a society in transit, is the means to beget an immortal spirit, materially through procreation, spiritually through self-effacing Godhead.
• The passive elements of an individual and society at large tend to be the widely accepted practices, what I call natural inclination or default applications. It mainly includes the human equivalent of natural behavioural practice related to evolution and carried through from millennia, e.g. habitual awareness and disposition towards food cultivation, hygiene, healing, embodied power, learning, and social bonding. It also includes mourning and praise (reverence) of the Unknown. These stable milieus are characterised by environmental homeostatic awareness.
• The active elements are rather those that are relatively recent (modern) phenomena of human cultural endeavour e.g. materialistic addiction and tendency towards, over-regulation, monoculture, concentrated resources, money, sex, artificial intelligence and the externalisation of memory etc. They are epitomised by instinctual repression, market domination, and imperialistic attitudes. These unstable milieus are determined by cultural motivation as opposed to environmental.
• Both active and passive elements have their transcendent equivalents whereby consciousness is in a state of flux in both the individual and society. To be pro-active is the domain of the fringe movement that dynamically pushes the spiritual evolution of individuals towards a decentralised social makeup. To be pro-passive is to consolidate material gain and privilege by enforcing static centralised controls upon natural human behaviour patterns.
• There are forms of science, religion and technology that span both elemental fields of activity and passivity that does not pertain to any particular era or nomination, whether ancient or modern.
• Within culture its passive or active elements are defined by the roles of its individuals. For instance, traditional and ritualistic/indigenous societies are informed or transformed by elders and wise persons. These persons have deep spiritual roots. But in judicial or materialistic societies they are described or consolidated by politicians and academicians as legislation.
• I call the passive elemental field the sensitised realm because it is where I believe individuals and societies are more responsive to the need of our planet, where we are more harmonious and dynamic with its environmental changes.
• Materialistic societies are governed by economy-driven logistics that are short-sighted and hence, short-term. I have previously referred to them as default cultures where the social structure is in a temporary stasis. Its non-sensitized i.e. repressed, condition attempts control at any divergent, unknown forces that threaten to evolve it,
• When the concept of time is applied the human psyche takes on a different form. The sensitised realm becomes attributable to some sort of imminent vision of a Golden Age, a projection of the mythological past into an atemporal future; the non-sensitised realm to a utopian vision that isn't rooted in hereditary behaviour. The latter is rather intellectually bound, rational and ideological.
• Most people now live in the wake of that Utopian age, never ever quite reaching it. Meanwhile the Golden Age is relegated in mainstream culture to a symbolic mindset that a static, pro-passive mind makes redundant.
• Only through genetic fulfilment – self-actualisation is the experience of objective and subjective time bridged, when the pro-active individual feels at one with culture as a dynamic tension.
• Subjective time can almost be felt as a sense of timelessness; there is an immanence or essentiality about nature manifested in peak experiences.
• Objective time is fragmented by intellectual restraints and social conditioning.
• Time (objectively), as a cultural phenomenon, ‘speeds up’ according to the amount of virtual information humans have to process into a conscious format – a repression of the human instinct. Subjectively it merges into a mythological mindscape and a simplicity of lifestyle responsive towards homeostatic cues. Evolution remains an individual spiritual experience unchanged by time and otherwise known as Creation.
• The interesting thing about living in the wake of an unattainable utopia is that it implicates class distinction between those who are ‘in the know’ and those who ‘know not’ i.e. specialists and lawmakers as opposed to consumers and law-abiding citizens.
• Conversely, the Golden Age implicates a culture of holistic self-effacing individuals – the heroes and gods of antiquity and myth. The very act of their passive involvement with nature allows them to sensitise to homeostatic controls, and in the process are pro-active towards its environmentally determined changes. Of course, the modern reality is always one of compromises and shifting preferences. Hence we have the distinction of a culture within a culture.
• The more self-actualised individuals coming forward is indicative of the immanence of nature to produce a response to its “domestication”, c.f. Maslow (confusingly) indicates it as a going beyond homoeostasis but in fact it must serve the greater homeostasis of an omnipresent perspective that is beyond human objective awareness.
• Individualism is a phenomenon that spans both active and passive fields of human engagement. There are those who are exploitative of nature and those who work with its wholeness.
• To reiterate then, on the dynamic level a passive society is actively engaged by self-actualising individuals who genetically fulfil their potentials through (pre-)adaptation (sic), whilst a statically active society is passively maintained by the power élites who constrain the masses to homogenous and repressive behaviour.
• It can be seen then, that nature is appropriated by individuals who go on to provide the impetus and direction for good or for bad, depending on one’s perspective. Only nature is truly dynamic, culture overlays it in fragmentary terms.
• For the individual to go beyond one’s culture then, to experience a society in transit, is the means to beget an immortal spirit, materially through procreation, spiritually through self-effacing Godhead.