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Thread: Humanistic Holism and Wholeness

  1. #1
    Join Date
    Jan 2015

    Humanistic Holism and Wholeness

    In the Bardic realms of Blake and Pythagoreans or even Orpheus and the 'kapnobatai' we had great harmony and a musical singing of the spheres which few can understand unless they listen with every sense available to man. You might think Jim Morrison was dense or deep into some weird mindstorm riding tempests greater than Shakespeare or that Bob Dylan made more sense in his mashing of thought progressions. And it does not matter if you are right just as long as you are motivated to some new sense of self and the largest Self you can intuit. I might agree with what you say you hear or I might not, but in the end I say Fritz Pearls got it well enough when he said;

    "You do your thing and I'll do mine. If by chance we find each other it is beautiful!"

    It will not be reason which allows us to 'find each other'.
    I can't know your soul if there is nothing more than me
    WE will not grasp enough for ALL to see, what a life can truly BE.
    No analysis or structured nature nascent lives 'within'
    If we all won't look past our colours skin so thin
    And know each past life combined to make your mother.

    Jung and Blake more than I will achieve, or care to fully try
    So many pop songs would do better than Northrop Frye.

    It might be worth a try for us to see what they offer
    To eschew pursuits of Croessus and Midas' coffer.

    "Go, tell them that the Worship of God, is honouring his gifts

    In other men: & loving the greatest men best, each according

    To his Genius: which is the Holy Ghost in Man; there is no other

    God, than that God who is the intellectual fountain of Humanity;


    Introduction – The Difficulty of Blake & a Key to Blake

    William Blake is a distinctive poet of the early 19th century. He is both linked with the Romantic Movement in its rebellion against 18th-century rationalism, and with the culture of radical Christian movements, having been exposed in his early life to both the ideas of the Moravians and the Swedenborgians. Little known during his era and considered mad by many of his contemporaries, he was rediscovered in the 20th century. His reputation was heavily rehabilitated by classical composers such as Ralph Vaughan Williams and Benjamin Britten, both of whom who set several of his poems to music and by literary critics such as Northrop Frye. (Britten’s setting of Blake’s The Sick Rose in his larger anthology Illuminations is particularly notable.) Blake also became a major influence on the counter-culture of the 1960s, for example on beat poet Allan Ginsberg and with lines from his work quoted in songs by Bob Dylan, Joni Mitchell, Van Morrison, The Doors, and other topical pop singers from the ‘60s and later. At the same time Blake later became a subject of interest to psychologists and radical Christian theologians.

    Part of what has made Blake difficult to assess is the peculiar combination of the tremendous appeal of his early work and the deeply enigmatic (if not impenetrable) character of his later poems, although they are essential to a full understanding of Blake. They are deeply permeated by a highly private mythology which contains minimal reference to earlier Western traditions. Although Blake’s poetry may seem enigmatic in ways similar to that of T.S. Eliot’s The Waste-Land, Eliot (for all of his modernist and symbolist style) was conscious of working within a larger tradition of Western literature (as indicated by the many footnotes to classical writers such as Chaucer, Milton or Wagner in The Waste Land), while Blake was conscious of drawing on few sources outside of radical Christian ones. For example, commentators have noted that the Blakean character of Orc bears much resemblance to the Greek god Eros, but unlike most Renaissance artists Blake eschewed any borrowing from Greek mythology.

    The mythology of Blake’s late work is simultaneously highly layered and enigmatic. To convey the problems raised by this, let me briefly discuss two modern mythical works that each has one problem but not the other. J.R.R. Tolkien’s Middle-Earth is a mythology with multiple strata and layers of detail including multiple languages and rational species (Elves, Dwarves, and men), and so forth. On the other hand, Tolkien’s mythology is not especially enigmatic, but is rather straightforward, clear, and easy to parse. By contrast, the mythical world underneath the film 2001: A Space Odyssey is enigmatic, mysterious and open to interpretation, but not especially detailed. It is arguable that the mythology of Blake’s late poetry possesses both much of the intricate detail of Tolkien’s work and the enigmatic and mysterious qualities of Kubrick and Clarke’s Space Odyssey. As such, it is understandable that few commentators have tried to tackle the late works of Blake, at least not prior to the publication of Northrop Frye’s magisterial and seminal study Fearful Symmetry in 1947.

    Nonetheless, the late work of Blake entails a major shift in the focus and character of his thinking and as such it must be tackled in any kind of comprehensive study of Blake. The gist of this shift is that while the early and middle Blake may be fairly characterized as an antinomian rebel against traditional religion and authority, the late Blake is working out his own “model of salvation” (to use the term loosely), working out what would constitute a genuinely humane, healthy, and living redemption of both the human spirit and society in a way that the largely rebellious earlier Blake is less focused upon. The early Blake is engaged with saying No to the “principalities and powers” of this world (which includes the traditional churches). The later Blake is engaged in saying Yes to his own vision of life. The early Blake rejects all forms of moralism which he perceives as more Pharisaic than the authorities in Jesus’ day. The later Blake is writing his own reading of the Everlasting Gospel. The younger Blake knows what he is against. The late Blake has figured out what he is for.

    Blake viewed classical Christianity as an authoritarian, morbid, masochistic, oppressive morality, and as having a particularly abstract and immovable understanding of morality and God. Blake wanted to replace this with a spirituality that was humane, living, and breathing. Blake’s issues were further exacerbated by his general dislike of the 18th-century Enlightenment which he saw as lost in abstract generalities, powerless to address issues of the heart or provide any kind of inspirational motivation. Nothing could be further from Blake’s thinking that the title of Kant’s famous work Religion within the Limits of Reason Alone. A religion of reason for Blake was just as dead and inert as the religion of “priests in black gowns” though for somewhat different reasons. As such, Blake’s thinking has arguably a slight affinity with religious existentialists such as Kierkegaard and Dostoevsky in this regard, although he is rightly classified as a Romantic.

    A key motif of Blake’s later works is the search for human wholeness. Blake’s ideal is a man fully alive whose senses, imagination, and feeling are all working in harmony and at full capacity. Traditional religion fails for Blake, not because of its problematic appeal to supernatural revelation (as a modern rationalists such as Julian Huxley would argue), but because its devotional program turns its acolytes into emotional cripples (a view with which a rationalist like Tom Paine would agree). At the same time Blake puts forward this vision in poetry with a so much apocalyptic imagery, that Harold Bloom has labeled Blake an “apocalyptic humanist” although to some modern ears such a phrase may seem like an oxymoron. While the earlier anti-traditional motif plays out mainly in the 1790 book The Marriage of Heaven and Hell, this work only hints at the seeds of ideas much more fully developed in the later long epics, the unpublished 1797 book The Four Zoas and in Milton: a Poem (c.1804–c.1811) and Jerusalem: The Emanation of The Giant Albion (1804–1820).
    Last edited by R_Baird; 03-17-2016 at 07:46 PM.

  2. #2
    Join Date
    Jan 2015
    cont'd from above

    " In The Marriage of Heaven and Hell, Blake’s major complaint is against what he sees as the psychologically repressive and/or passive character of the traditional Christian style of devotion (including the more conservative branch of Swedenborgianism.) However, in later works Blake addresses the question of what is actually the healthiest and best way to integrate the driving “energy” of the holistic body/spirit with the ordering mandates of reason in order to live authentically? What is a wholesome and fruitful way to affirm human vital energy? In later works such as The Four Zoas, Blake sees the spirit of revenge and vindictiveness to be just as much of a problem as the problem of repression. As such, one cannot interpret Blake to be in any way an advocate of libertinism or libertarianism. Mere gratification of appetite is not an option, especially not for the later Blake. A devouring hunger rooted in neurosis or rage or lust may need to be denied, but only by working out the spiritual issues of the wounds that underlie it and in light of a vision of a whole and complete humanity. As such, the search for integrity is a major issue for that later Blake, while rebellion against repression is the focus for the earlier Blake. Thus in spite of the densely enigmatic character of Blake’s later writings, a comprehensive overview of his work must tackle them.

    Where Blake differs from much classical religious thought is in seeing the main sources of the death of the soul largely in abstract thinking (though subsequently also in feelings of revenge) rather than in sexuality. In terms of his positive vision, Blake insists on understanding human destiny as a life of wholeness rather than any ideal which might be deemed ethereal. A modernist Pauline theologian might see affinities between Blake’s thinking and Paul’s dichotomy of life under Law vs. life under grace, but Blake goes further, thinking that the passions as such have been scapegoated by Christianity in a manner that has backfired, a cure worse than the disease.

    Finally, it must be added that the middle and late Blake should not be understood in isolation from Blake’s much more widely read early masterpiece Songs of Innocence and Experience, which is often discussed in isolation from the rest of his work probably due to its vastly greater popularity and its relatively non-theological character. But in spite of the absence of theological musings from that work, Songs does discuss in a very personal way a spiritual problem for Blake which the late poems are dealing with just as much as they are with theological issues.

    Interpreting Blake- Successors and Predecessors

    Because Blake, at least up to a point, wants to celebrate what since Nietzsche has come to be known as the Dionysian, as opposed to Apollonian, nature of humanity, much modern work on Blake reads him through the eyes of Friedrich Nietzsche and/or Carl Jung. (One of Blake’s most quoted sayings from The Marriage of Heaven and Hell is “The road of excess leads to the palaces of wisdom”). In particular, at least two writers see Blake as advocating an ideal comparable to the Jungian notion of a coniunctio oppositorum, a being that has synthesized the light and dark elements of the human psyche. {AKA Jungian archetypes from alchemy like the Oroborous or Abraxas - which Jerry Manfredi of The Doors named a group my greatest adept danced or fronted for.} In Jungian thought, such a person has come to grips with the darker and Dionysian forces within the human psyche but has not been drowned or overwhelmed by them. At least two full-length studies of Blake argue that his entire oeuvre is an anticipation of this concept. It is also natural to read Blake through Jungian eyes because there is such a strong affinity between his fourfold model of the human psyche (of which Blake even did a pictorial diagram) and Jung’s notion of the four faculties of the soul. The four Zoas cannot be displayed, because it contains errors. Blake’s poem by that same name are loosely modeled on the four beasts of the Book of Revelation."

    I think discussion of this article would make a great semester long course with additional reading of the branches of radical Christianity discussed and research done by the students who would (Dare I say) enjoy listening to some of the artists and their music at night to write their thoughts on why the artist chose the excerpts from Blake that appear in their music.

    Such a course might even breed respect between people of different faiths or disciplines and cause a lessening of BELIEF and the unhealthy repressions of religions without need of "libertine or libertarian" miss-interpretations. I know some people who think Cultural Marxism is antithetical to Nazi revolutionary concepts and the governance that values strength in Carlyle's Hero who would benefit as the Critical Theory which maintains from Cultural Marxism would put nails in their heads or savage hearts.

    "The Critical Path and Other Writings on Critical Theory, ...

    Jean O'Grady, ‎Eva Kushner - 2009 - ‎Literary Criticism
    June 1968 In June 1968 Frye delivered a lecture entitled “Mythos and Logos” at ... a holistic treatment of two dominant and deeply interrelated concepts in Frye's ... of Blake had led Frye to two fundamental questions: “What is the total subject of ...

    Here is Heraclitus writing about the Logos which you will also find in Buddhism, around the time that the Hebrew Bible was cobbled together. This Logos is in the Bible where you see "In the beginning was the word." All of energy and matter made with it is built upon harmonic forces (words are harmonic especially when people like Pythagoras who is credited falsely with the Octaves) according to modern String Theory. If Gravitational Wave Theory is the best explanation it will be even more true - metaphysics is winning and people like Aristotle were able to think - despite having made many errors.

    "All things come out of the One and the One out of all things. ... I see nothing but Becoming. Be not deceived! It is the fault of your limited outlook and not the fault of the essence of things if you believe that you see firm land anywhere in the ocean of Becoming and Passing. You need names for things, just as if they had a rigid permanence, but the very river in which you bathe a second time is no longer the same one which you entered before. (Heraclitus, 500 B.C.)"

    That ONE or "All is within, the universe" or YHVH (The I AM consciousness) and all other ways we allow ourselves to escape reality and our potential purpose (Logos is so defined - see Logotherapy) is very important. It can harmonically converge and templates (see Teilhard de Chardin) can be 'creatively realized' (see Bucky and read his book Critical Path). But we must get closer to understanding it rather than blaming everything on boogeymen or g-ds.
    Last edited by R_Baird; 02-19-2016 at 10:29 PM.

  3. #3
    Join Date
    Jan 2015
    When going down rabbit holes I am often delighted to find Alice and the Mad Hatter. When I think of Bob Dylan I think also about Arlo Guthrie perhaps because his father Woody was a great influence on Bob. But there is also the matter of the title of this thread addressing Humanism which I really prefer a non liturgical essence for, and less of what Dylan got caught in. So remember "You can get anything you want.... at Alice's Restaurant... 'cepting Alice!"

    "The subjects that both Dylan and Blake address are chiefly of a religious and moral nature, although neither of them adheres to a traditional dogma. They are concerned in the largest terms—political, existential, metaphysical, psychological—with the perennial dilemmas of human existence that confront thinking man once he has left (to use Keats’ phrase) the chamber of maiden thought. The group of related ideas and themes common to Blake and Dylan might be summed up as human freedom, dignity, integrity of experience, love and compassion as opposed to injustice,.."

    file:///C:/Users/owner/Downloads/Bob%20Dylan's%20Career%20as%20a%20Blakean%20Vision ary%20and%20Romantic.pdf

    Would any student miss this connection?

    [COLOR="#800080"]William Blake: poems, quotes, art, epigrams and a ...

    William Blake may have been the greatest poet/artist of all time. He was a major influence on Bob Dylan, John Lennon, Paul McCartney, Jim Morrison, Allen ...... and moments of lyric tenderness" heralded the free verse of poets like Whitman.[/

    An Essay on Man captures an era and set the stage for another, it still has an influence or should I say there are many today who would say man is a fool to think he can aspire to do what only gods should do. Of course, leaving loads of room for these people to do what no good god would do. Here is wiki again admitting they need a better article.

    "An Essay on Man is a poem published by Alexander Pope in 1733-1734.[1][2][3] Is an effort to rationalize or rather "vindicate the ways of God to man" (l.16), a variation of John Milton's claim in the opening lines of Paradise Lost, that he will "justify the ways of God to men" (1.26). It is concerned with the natural order God has decreed for man. Because man cannot know God's purposes, he cannot complain about his position in the Great Chain of Being (ll.33-34) and must accept that "Whatever IS, is RIGHT" (l.292), a theme that was satirized by Voltaire in Candide (1759).[4] More than any other work, it popularized optimistic philosophy throughout England and the rest of Europe.

    Pope's Essay on Man and Moral Epistles were designed to be the parts of a system of ethics which he wanted to express in poetry. Moral Epistles has been known under various other names including Ethic Epistles and Moral Essays.

    On its publication, An Essay on Man received great admiration throughout Europe. Voltaire called it "the most beautiful, the most useful, the most sublime didactic poem ever written in any language".[5] In 1756 Rousseau wrote to Voltaire admiring the poem and saying that it "softens my ills and brings me patience". Kant was fond of the poem and would recite long passages from it to his students.[6]

    Later however, Voltaire renounced his admiration for Pope's and Leibniz's optimism and even wrote a novel, Candide, as a satire on their philosophy of ethics. Rousseau also critiqued the work, questioning "Pope's uncritical assumption that there must be an unbroken chain of being all the way from inanimate matter up to God."[7]

    The essay, written in heroic couplets, comprises four epistles. Pope began work on it in 1729, and had finished the first three by 1731. They appeared in early 1733, with the fourth epistle published the following year. The poem was originally published anonymously; Pope did not admit authorship until 1735.

    Pope reveals in his introductory statement, "The Design," that An Essay on Man was originally conceived as part of a longer philosophical poem, with four separate books. What we have today would comprise the first book. The second was to be a set of epistles on human reason, arts and sciences, human talent, as well as the use of learning, science, and wit "together with a satire against the misapplications of them." The third book would discuss politics, and the fourth book "private ethics" or "practical morality." Often quoted is the following passage, the first verse paragraph of the second book, which neatly summarizes some of the religious and humanistic tenets of the poem:

    Know then thyself, presume not God to scan

    The proper study of Mankind is Man.[8]
    Placed on this isthmus of a middle state,
    A Being darkly wise, and rudely great:
    With too much knowledge for the Sceptic side,
    With too much weakness for the Stoic's pride,
    He hangs between; in doubt to act, or rest;
    In doubt to deem himself a God, or Beast;
    In doubt his mind or body to prefer;
    Born but to die, and reas'ning but to err;
    Alike in ignorance, his reason such,
    Whether he thinks too little, or too much;
    Chaos of Thought and Passion, all confus'd;
    Still by himself, abus'd or disabus'd;
    Created half to rise and half to fall;
    Great Lord of all things, yet a prey to all,
    Sole judge of truth, in endless error hurl'd;

    The glory, jest and riddle of the world.

    Go, wondrous creature! mount where science guides,

    Go, measure earth, weigh air, and state the tides;
    Instruct the planets in what orbs to run,
    Correct old time, and regulate the sun;
    Go, soar with Plato to th’ empyreal sphere,
    To the first good, first perfect, and first fair;
    Or tread the mazy round his followers trod,
    And quitting sense call imitating God;
    As Eastern priests in giddy circles run,
    And turn their heads to imitate the sun.
    Go, teach Eternal Wisdom how to rule—
    Then drop into thyself, and be a fool!

    Pope says that man has learnt about Nature and God's creation by using science; science has given man power but man intoxicated by this power thinks that he is "imitating God". Pope uses the word "fool" to show how little he (man) knows in spite of the progress made by science."
    Last edited by R_Baird; 02-23-2016 at 01:26 AM.

  4. #4
    Join Date
    Jan 2015
    And those rabbits are a busy lot like the beavers. The day or three it would take to read the threads I have done here in the last week would probably be enough to make you a far better person even if you are already a thinker and informed individual. The likes of philosophical giants throughout history are here to see through the eyes of spiritual and incisive scientists like Jung and now another - named Maurice Nicoll who was his friend.

    So who is this Nicoll?

    "Maurice Nicoll: Spiritual Giant, Gentle Genius

    Humanity is regarded as unfinished, incomplete, imperfect. We have the possibility of completing ourselves, perfecting ourselves; all that is necessary for this lies in us.

    — Maurice Nicoll —

    What would be your reaction to meeting a man of towering intellect, infinite kindness, commanding presence, and amazing insight into the workings of human nature, knowing that he was also the student and colleague of three of the greatest spiritual teachers of the twentieth century? If you are like us, you would be immediately attracted to him and want to study with him.

    That reaction has been the foundation of our respect, admiration, and love for Maurice Nicoll since we met him through his writings over a decade ago. The depth of his work has guided us in our efforts to ground the Enneagram in a simple, clear understanding of human nature in the hope that we can make it accessible to the widest possible readership.

    The Man and his Education

    Henry Maurice Dunlop Nicoll was born in Kelso, Scotland in 1884 and died in Great Amwell near London in 1953. Son of Sir William Robertson Nicoll, founding editor of The British Weekly and one of the most famous men of letters of his day, he studied at Caius College, Cambridge and received his medical degree at St. Bartholomew's Hospital in London. In the first decade of the twentieth century, against his father's wishes but with his blessing, he studied with Carl Jung and wrote one of the first books on Jungian dream interpretation. He said that encountering Jung was the first important event of his life. He and Carl Jung remained lifelong friends, and when he married Catherine Champion Jones in 1920 the newlyweds spent part of their honeymoon with Carl and Emma Jung.

    After serving in the Royal Army Medical Corps in Mesopotamia during the First World War under harrowing conditions, he established his practice on Harley Street in London where for many years he was known as London's leading neurologist and one of Britain's leading psychologists. There, it is said, he received people of both great and small station in life with uniform graciousness and kindness. News of his unique combination of wisdom and love spread slowly, since he published most of his books toward the end of his life.

    In 1921, while he was considering Dr. Jung's invitation to be his personal representative in Great Britain, he met P. D. Ouspensky, student and colleague of George Gurdjieff, and was immediately taken with his ideas.

    Gurdjieff, a contemporary of Jung and Nicoll, had spent the first forty years of his life searching throughout Asia, Africa, and the Near East to discover a valid conception of the meaning of human existence. In this odyssey he learned methods and practices for releasing latent powers in the human psyche for personal transformation. Calling his new method by various names — the Fourth Way, the System, and the Work — it is the way of balancing all three centers: thinking, feeling and doing. In 1910 he founded the Institute for the Harmonious Development of Man in Moscow, later moving it to the Caucasus and finally to Paris in 1919 to escape wars and revolutions. The central idea of The Work is that humanity is asleep and must awaken through self-observation; one must die to oneself and the thousands of attachments one has made in life so that a new self, a ‘Real I' can emerge.

    "In the Fourth Way, you live an ordinary life in the world, and life is your teacher. Balancing the three centers in the midst of daily life has a deceptively simple sound to it. In actuality, it is the most relentlessly demanding way of all. However, working with yourself in this way causes profound shifts in your consciousness, so that you no longer view life in an ordinary way. You come to realize that life has a meaning beyond itself." – Maurice Nicoll

    In 1922 Nicoll, his wife Catherine, and their infant daughter Jane moved to Avon near Fontainebleau in France where they took up residence at the Château du Prieuré and began a year of work in Gurdjieff's institute. Gurdjieff's methods included days filled with physical labor followed by long hours of grueling experiential spiritual practices, leaving little time for sleep. Nicoll became a carpenter, handyman, cook, and janitor in the community of thirty or so members. Since most of the people who participated in the institute were people of means and/or education, living a life so different from their ordinary habits created many opportunities for self-observation. After a year of intense study and practice, Gurdjieff closed the institute and continued his teaching by traveling throughout Europe and the Americas. Nicoll and his family returned to England and, while he was a sturdy man who had endured tremendous hardship during the war, he found himself close to death.

    When he recovered months later, he formed what was to become a lifelong friendship with Pyötr Ouspensky who lived with the Nicolls for several years; Nicoll became Ouspensky's student until, in 1931, Ouspensky commissioned him to teach The Work on his own. By this time he had synthesized this wisdom with his vast background that included the Gnostic literature, the Neo-Platonists, the Alchemists, some of the Indian Scriptures, the Hermetic writers, the Sufi literature, the Bible, the Chinese mystics, and the writings of Eckhart, Boehme, Blake, Swedenborg, and, of course, his years of study with Jung."

    Those names are a pretty impressive list - soi disant.
    Last edited by R_Baird; 02-22-2016 at 12:16 AM.

  5. #5
    Join Date
    Jan 2015
    During the era of Nicoll there was a decidedly wrong-headed approach to disabilities including mental health issues he might have tried to help Ouspensky with. I advise or recommend reading R. M. Bucke's history and seeing the movie Beautiful Dreamers for the uplifting side of the matter. But I also agree with this article that points out it was British and American intelligentsia and scientists or doctors who thought eugenics was the way to go. Germans were no different, and there is merit in the superficial ideas they expressed which we still need to face with gene-therapy opportunities and the risks of runaway parenting of people who cannot be properly cared for in a world where people live over 200 years of age - soon.

    Know what is in front of your face
    and what is hidden from you
    will be disclosed.

    – Gospel of Thomas

    But here is some real history and how these ideas started.

    "It may appear on the surface that the UK and USA have nothing in common with Nazi Germany, a regime that is estimated to have killed 200,000 disabled people and forcibly sterilised twice that number.

    However, there is a dark side to the history of the two partners in the "special relationship" that has quietly been forgotten and swept under the carpet. It is a history that is deeply uncomfortable, disturbing and shameful and which seems to contradict the values America and Britain claim to uphold. This makes it even more vital that light is shone upon this history. Even if it is painful to do so, the past must be confronted and acknowledged.

    This story begins 150 years ago. In 1859 Charles Darwin published his groundbreaking book Origin of Species which expounded his theory of evolution by natural selection. It wasn't long before scientists and political theorists began to apply Darwin's theory to human beings. With the spread of ideas about "the survival of the fittest", social Darwinists started to question the wisdom of providing care to the "weak" on the grounds this would enable people to live and reproduce who were not meant to survive. They feared that offering medical treatment and social services to disabled people would undermine the natural struggle for existence and lead to the degeneration of the human race.

    Such views took hold not only in Germany but also particularly strongly in America and Britain. The existence of disabled people was increasingly seen in the UK and USA as a threat to social progress. Darwin himself wrote in his 1871 treatise, The Descent of Man, "We civilised men.... do our utmost to check the process of elimination; we build asylums for the imbecile, the maimed and the sick.. .Thus the weak members of society propagate their kind."

    It was a British man, not a German, who first came up with the term eugenics in 1883. Francis Galton was a cousin of Charles Darwin and he became obsessed with Origin of Species, especially its chapter on the breeding of domestic animals. This inspired him to spend much of his life studying the variations in human ability. He wrote: "The question was then forced upon me. Could not the race of men be similarly improved? Could not the undesirables be got rid of and the desirables multiplied?".

    Galton was convinced a person's mental and physical abilities, like the plant and animal traits described by Darwin, were essentially inherited from one's parents. He grew concerned that eminent British people were marrying late and having too few children. Galton wrote in his 1869 book Hereditary Genius: "Let us do what we can to encourage the multiplication of the races best fitted to invent, and conform to, a high and generous civilisation, and not, out of mistaken instinct of giving support to the weak, prevent the incoming of strong and hearty individuals."

    Galton argued that early marriage between healthy, mentally strong families should be encouraged by financial incentives, and reproduction by the "feeble-minded" should be curtailed. In his mind, superior mental and physical capabilities were advantageous not only to an individual but essential for the well-being of society as a whole. To try to spread his ideas, he even wrote a novel Kantsaywhere, about a society ruled by a Eugenic College that followed a eugenic religion designed to breed fitter, more intelligent humans. Galton's views were not regarded as eccentric or offensive at the time. Far from it. In fact, he received many awards during his career. He was made a fellow of the Royal Society in 1860 and was knighted shortly before he died.

    Galton's writings played a key role in launching the eugenics movement in the UK and America. Supporters of eugenics called for government policies to improve the biological quality of the human race through selective parenthood. They linked physical and learning disabilities to a range of social problems including crime, vagrancy, alcoholism, prostitution and unemployment. Eugenics quickly gained many backers on both sides of the Atlantic, including leading politicians and opinion formers.

    It wasn't just figures on the extreme right of politics who backed the eugenics philosophy. Some of British socialism's most celebrated names were among the champions of eugenics - Sidney and Beatrice Webb (the founders of the Fabian Society, {who along with Bertrand Russell and G. B. Shaw founded the esteemed London School of Economics}), Harold Laski, John Maynard Keynes, even the New Statesman and the Manchester Guardian. They hoped that a eugenic approach could build up the strong section of the population and gradually remove the weak. In July 1931, the New Statesman asserted: "The legitimate claims of eugenics are not inherently incompatible with the outlook of the collectivist movement. On the contrary, they would be expected to find their most intransigent opponents amongst those who cling to the individualistic views of parenthood and family economics."

    Many early left-wing thinkers wanted government to direct social policy towards "improving" the human race by discouraging reproduction among those sections of society deemed to have undesirable genes. Supporters of state planning often found the idea of a planned genetic future attractive. As Adrian Wooldridge, author of Measuring the Mind: Education and Psychology in England 1860-1990, comments: "The Webbs supported eugenic planning just as fervently as town planning." Beatrice Webb declared eugenics to be "the most important question of all" while her husband remarked that "no eugenicist can be a laissez-faire individualist".

    Similarly, George Bernard Shaw wrote: "The only fundamental and possible socialism is the socialisation of the selective breeding of man." Bertrand Russell proposed that the state should issue colour-coded "procreation tickets" to prevent the gene pool of the elite being diluted by inferior human beings. Those who decided to have children with holders of a different-coloured ticket would be punished with a heavy fine. HG Wells praised eugenics as the first step towards the elimination of "detrimental types and characteristics" and the "fostering of desirable types" instead.

    None other than William Beveridge, the architect of the post-1945 welfare state, was highly active in the eugenics movement and said that "those men who through general defects are unable to fill such a whole place in industry are to be recognized as unemployable. They must become the acknowledged dependents of the State... but with complete and permanent loss of all citizen rights - including not only the franchise but civil freedom and fatherhood". A belief in eugenics was certainly not confined to the jackbooted far right.

    As the end of the 19th century approached, eugenicists were becoming increasingly influential in British politics. A Royal Commission on the Blind, Deaf and Dumb concluded in 1889 that intermarriage between these groups was to be strongly discouraged. Its report was based upon advice from Alexander Graham Bell, the inventor of the telephone, who had warned in his 1883 work Memoir upon the Formation of a Deaf Variety of the Human Race that the "passions of the deaf and dumb are undoubtedly strong". In 1896 a pressure group entitled the National Association for the Care and Control of the Feeble Minded was set up in Britain to bring about the lifetime segregation of disabled people. Its campaigning reached its peak in the run-up to the 1910 general election.

    Advocates of eugenics made significant advances during the Edwardian period. In 1907, the Eugenics Education Society was founded in Britain to campaign for sterilisation and marriage restrictions for the weak to prevent the degeneration of Britain's population. A year later, Sir James Crichton-Brown, giving evidence before the 1908 Royal Commission on the Care and Control of the Feeble-Minded, recommended the compulsory sterilisation of those with learning disabilities and mental illness, describing them as "our social rubbish" which should be "swept up and garnered and utilised as far as possible". He went on to complain, "We pay much attention to the breeding of our horses, our cattle, our dogs and poultry, even our flowers and vegetables; surely it's not too much to ask that a little care be bestowed upon the breeding and rearing of our race". Crichton-Brown was in distinguished company. In a memo to the prime minister in 1910, Winston Churchill cautioned, "The multiplication of the feeble-minded is a very terrible danger to the race"."
    Last edited by R_Baird; 04-09-2016 at 05:47 AM.

  6. #6
    Join Date
    Jan 2015
    I could place this observation in every thread and still have to place it in many posts. The issue is less a matter of how many Ph. D.'s we produce I think we should have more, but the courses he suggests should make up more than those focussed on paradigm methodology. Marks should go to those who ask new questions and challenge the teacher and fellow students to extend and expand their horizons and intuition.

    [COLOR="#800080"]"Historical speculation, philosophical argument, literary criticism, case histories, biography, semantic and semiotic analysis, ethnography - all these and more ought to be admissible as ways of telling our stories, and the less concern about method, the better. One becomes fastidious about method only when one has no story to tell.

    ...The alternative is to remain a shrivelled pseudo-science, useless for everything
    except the assembly line production of PH.D.s.

    Neil Postman.[/

    Can humans have a whole society or individual wisdom of women are not allowed equal access and encouragement of and for their minds? This is the question raised and answered by an original women's rights author in France where the remains of the Cathar efforts and Troubadours still resonated more than anywhere else in the Old World.

    " 1792


    by Mary Wollstonecraft


    M. Talleyrand-Perigord,

    Late Bishop Of Autun.


    Having read with great pleasure a pamphlet which you have lately published, I dedicate this volume to you; to induce you to reconsider the subject, and maturely weigh what I have advanced respecting the rights of woman and national education: and I call with the firm tone of humanity; for my arguments, Sir, are dictated by a disinterested spirit- I plead for my sex- not for myself. Independence I have long considered as the grand blessing of life, the basis of every virtue and independence I will ever secure by contracting my wants, though I were to live on a barren heath.

    It is then an affection for the whole human race that makes my pendart rapidly along to support what I believe to be the cause of
    virtue: and the same motive leads me earnestly to wish to see woman placed in a station in which she would advance, instead of retarding, the progress of those glorious principles that give a substance to morality. My opinion, indeed, respecting the rights and duties of woman, seems to flow so naturally from these simple principles, that I think it scarcely possible, but that some of the enlarged minds who formed your admirable constitution, will coincide with me.

    In France there is undoubtedly a more general diffusion of knowledgethan in any part of the European world, and I attribute it, in a great measure, to the social intercourse which has long subsisted between the sexes. It is true, I utter my sentiments with freedom, that in France the very essence of sensuality has been extracted to regale the voluptuary, and a kind of sentimental lust has prevailed, which, together with the system of duplicity that the whole tenour of their political and civil government taught, have given a sinister sort of sagacity to the French character, properly termed finesse; from which naturally flow a polish of manners that injures the substance,by hunting sincerity out of society.- And, modesty, the fairest garb of virtue! has been more grossly insulted in France than even in England, till their women have treated as prudish that attention to decency, which brutes instinctively observe."

    Beyond psychological forms and enneagramatical ways to determine personality - what are we doing to make use of ancient lattices and their energy wells Dr. Robins told us hold information much like a computer microchip? I suspect black ops equipment to access and use the World Mind as seen in Futurescape are being done.

    I do not find any cross talk or integration from Philosophical Plasticity people to Bucky Fuller's FORMS and functions. It is too bad - because the philosophers are taking out each other's laundry and not getting it really clean. But Jung is always (It seems) a part of what we are becoming.

    "© 2004 John Gaboury


    This is an analysis of the correlation and synergy between (1) basic psychological observations and theory, and (2) natural geometry.

    Both the triangle and square appear in nature. Buckminster Fuller recognized the tetrahedron as the basic building block of the universe. He also showed how two tetrahedrons form the basis of a stable cube. {And said the Great Pyramid as constructed in original form had two tetrahedra.} Metals have this structure. Metals conduct electricity. Our brain and body conduct psychic energy.

    The analysis relates Carl Jung's theory of Psychological Types to the stable cube, in which the forces are relatively balanced.

    Then the analysis gives a new perspective on Type theory, one which gives strong credibility to Remo Roth's emphasis that awareness of emanations from the Body Soul or Gut Brain are critical for wholeness. If we have only four of Jung's eight functions in our mind (Head Brain), two introverted and two extroverted, where are the other four? The analysis indicates they are the functions of the Gut Brain.

    In an attempt to focus on what is being discussed, not what it is named, the exposition tries to avoid mixing theory with cultural issues. All four functions (Sensing, Intuition, Thinking, and Feeling) as well as Introversion and Extroversion are in both the Head Brain and Gut Brain. For this reason, the terms Logos Psyche and Eros Psyche are not used. Logos seems to be associated with Thinking, and Eros Feeling. Nevertheless, a few implications for cultural issues in general are discussed towards the end of the analysis.....

    The Star of David may be considered a special view of the two tetrahedrons in the stable cube. It is the view from one of the cube’s vertices. Since this cube vertex is in the center of the star, it and its opposite vertex, which is also in the center, do not participate in the formation of the star. However, the cube is still there along with the two tetrahedrons.

    If you look from one of the vertices of the cube, and look in upon it, it is easy to ignore your own position in the pattern. It is also easy to “purify” the image and ignore the far point in the center.

    The Star of David becomes a cube with eight vertices when the center point is included and all 6 points of the star are connected directly to each of the other 5 points.

    Each vertex of the cube is also a vertex of one of the tetrahedrons. From Figures 1 and 2, you can see that from this point a tetrahedron looks like a triangle.

    Flat representations of reality often distort and obscure as much as clarify. This case shows that even the center can represent two (or more) points. If the ego’s (or Head Brain’s) dominant function is the nearer of the two center points of the star, then we can say the dominant function can be represented by one of the vertices of the cube. What does the far point, the opposite vertex of the cube, represent?
    Last edited by R_Baird; 03-11-2016 at 01:00 PM.

  7. #7
    Join Date
    Jan 2015
    The very word 'whole' says so much about how the concept needs to be rather than Holy or full of holes, so please do not spell it with the un-holy wording or you might attract that kind of energy - full of holes.

    "McGilchrist argues that throughout history the two brains have been in a kind of rivalry punctuated by brief periods when they worked together. Neither he nor I am saying that we should jettison left brain or ‘survival’ consciousness in favor of the right. Both are necessary and we wouldn’t have them if they weren’t. But he does argue that there has been a gradual shift in emphasis toward valuing the left over the right, and that we are increasingly creating a left-brain dominated culture that is slowly squeezing out the input from the right. The fact that the most respected intelligences of our time – scientists – tell us that the universe is “pointless” seems evidence of this. Breaking down the whole into bits and pieces in order to understand and manipulate it (technology), we lose sight of the connection between things, the implicit meaning that the right brain perceives but which it is unable to communicate to the left, in a language it can understand. Poets, mystics, artists can feel this whole and try to communicate it, but the left brain only acknowledges ‘facts’ and dismisses their entreaties as well-meaning moonshine.

    So where does this leave us? For one thing, recognizing that the kind of consciousness associated with mystical experience and gnosis is rooted in our own neurophysiology, and cannot be dismissed as delusion, mere emotion, or madness allows us to approach the question of gnosis in a way that the proponents of episteme cannot ignore, even if they do not agree with it. If, as McGilchrist argues, the right brain holistic perception is fundamental – is, as he calls it, the Master – then we can begin to see how the left brain analytical perception rose out of it, developed as an evolutionary aid to survival. (It is, perhaps, the source of the ‘ancient wisdom’ of the Hermeticists and other mystery traditions.) We can see that our present left-brain oriented consciousness is not, as mentioned earlier, consciousness per se, but has antecedents in earlier forms of consciousness. And if we recognize, as many have, that this utilitarian focused consciousness, while working wonderfully as a tool for survival, has been gradually eliminating the kind of right brain perceptions that give life a sense of meaning, we can see that this imbalance needs to be redressed. McGilchrist points to several periods in history when, as mentioned, the two worked together, with remarkable results:

    Classical Greece, the Renaissance, the Romantic Movement.

    And in our own experience, we can find moments when this happens too: moments of insight, ‘peak experiences’, creative moments when the big picture and the detail come together, when the particular seems to express some universal, and when the whole cosmos seems to reside in our own imaginations. (Poets may receive inspiration from the right brain, but they need the left in order to capture that inspiration in words.) McGilchrist argues that the times in western history when a creative union between the two hemispheres of the brain were reached were triggered by the urgent need for them to work together. Crisis, he says, can bring about the completion of our ‘partial mind’, as the poet W.B. Yeats expressed it. We are not, I submit, short of crises. Let us hope McGilchrist is right and that the evolution of consciousness, spurred by the challenges before us, unites our two sides in a creative gnosis for the twenty-first century.""

    I sincerely hope he and Mc Gilchrist are correct about our brain structure changing to allow integrating and that the resultant integration will allow soul or spirit to inform the brain or mind. I suspect we have the means to make this a machine reality even if it is not biological. That means we will be second rate sentient beings on our own planet.

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