Showing posts with label dualism. Show all posts
Showing posts with label dualism. Show all posts

Tuesday, February 24, 2026

Reality Beyond Words

     From before recorded history, mystics in the form of shamans, medicine women & men, sages, saints, alchemists, various varieties of artists, and most recently quantum physicists have been pointing out how reality is INFINITELY greater and FAR more complex than we can describe, or even imagine
    Our
 mind filters out (blocks from our consciousness) most of our perceptions, to prevent us from being overwhelmed, thus allowing us to focus only on what's necessary for survival. So our mind is both an information 'receiver', and a 'reducing valve.' 

    Our society's mindset has become far too narrowlyself-destructively, self-centered - using Iain McGilchrist's profound understanding, 'Left-hemisphere dominant': http://www.johnlovas.com/2024/03/knockin-on-heavens-door.html Our current mindset is 'Unwise' both in terms of secular academic wisdom researchhttp://www.johnlovas.com/2021/06/loads-of-information-some-knowledge.html as well as humanity's timeless wisdom traditions
    Wisdom traditions can be compared to politics. Many politicians put self-interest & their own party's success, ahead of the welfare of their country. Such "partisanship" - a form of individual & group narcissism - is tearing the US apart. However, some politicians are decent mature human beings, who take their job seriously, primarily serve their country's, & ideally the world's, best interests
Wisdom traditions, taken seriously, guide practitioners toward ethical behavior, unconditional love of self & others, and the capacity to gracefully navigate life's most difficult existential challenges. Like politics, religions (both often working as one) have a shameful history of incompetence, corruption & criminal behavior. Nevertheless, both politics and wisdom traditions - when taken seriously - are vital & irreplaceable for a deeply meaningful life.
    Clearly both individuals and society have a duty to deeply care for, to wisely nurture, themselves & each other. 

    It takes a certain type of intelligence to quickly become a billionaire, to become a populist dictator, to become a wealthy slum lord, or 'succeed' in any other criminal activity. But to mature into a peaceful, generous, collaborative, loving, nurturing human being requires a rare & infinitely more precious quality: wisdom
    Our
 society has almost completely forgotten about the value, or even the meaning of wisdom. As a result, we're democratically electing an increasing number of world leaders who have all the attributes & more of Batman-movie villains, but none of the attributes of wise leaders such as: Mahatma Gandhi, Václav Havel, Nelson Madela, Jacinda Ardern, etc.

    We MUST re-educate ourselves about, and individually & collectively embody wisdom in order to heal our broken Earth so that our children, grandchildren and as yet unborn future generations can survive & even thrive

    A senior nondual teacher - Tony Parsons - points us towards wisdom which is nondual. Our dualistic minds find nonduality paradoxical at best. The most highly spiritually-evolved mystics & saints of all our wisdom traditions have always lived & pointed toward nondual wisdomBUT even their own 'conservative' religious institutions have been systematically persecuting & murdering them out of fear, ignorance & jealousy
    HOWEVER
, we're NOW at the tipping point where the hubris of our common dualistic 'cleverness' MUST evolve, or more accurately, shift into nondual wisdom before humanity extinguishes itself
    This provides
 some sense of the direction in which Parsons is pointing: 

    “It seems that in the boundless energy that is oneness there can also arise a contracted energy which brings about apparent self-awareness. A powerful and convincing sense of self-identity seems to arise together with a belief in personal free will and choice in what is experienced as a real life story. All of these personal experiences can only apparently arise in what seems to be a very real but dualistic reality in which everything appears to be separate. This sense of separation can bring with it a sense of loss and a need to seek guidance, an understanding or a path or process that can promise fulfillment. There are attempts to seek unity which are totally futile because the separate seeker is apparently the very dualism from which it is trying to escape.” 
    Tony
 Parsons https://www.theopensecret.com/ 

 

      What goes on in these (Tony Parsons) meetings is not so much to do with conceptual clarity. It is to do with an energetic shift, it’s to do with energy. Basically, the energy of being separate is contraction. At a very early age there’s a contraction of energy into a sense of a center, ‘I’m “me.” Oh! Now I’m “me”!’ Basically, the apparent separate individual in the dream is in the contracted state – ‘I’m in here, this is my boundary, and everything else is out there.’ And it can seem threatening, or not
    So
 what happens in these meetings and, interestingly, directly after them, is that somewhere that contraction meets boundlessness. That boundlessness isn’t anyone’s; it’s just boundlessness. The speaker is speaking to itself. The speaker is meeting nothing and speaking to nothing. So conceptually, there can be a clarity about that. The most powerful thing in these meetings is that the contracted state can open out into boundlessness. It’s an energetic shift.” 
    John David interviews Tony Parsons in 2007 • Wisdom of the European Masters https://www.youtube.com/watch?v=dvokZJjemfg

 
    “What we’re talking about here is just an energy that can’t be known. The energy of empty fullness. It’s a mystery. It can’t be understood. I use the word energy as everything. All there is, is energy. All there is, is everything and anything. For me energy is a good word, it’s like aliveness. All there is, is aliveness or energy. This is it
    This is energy in the form of a room, people, breathing, thinking, feeling, sitting on a chair. It’s simply energy happening. And that energy is absolutely boundless. Nothing influences it. It’s completely free and wild. It appears as everything and nothing. It’s a mystery
    And because it’s free, it has no purpose or meaning. There’s no meaning to any of this. This aliveness is utterly, wonderfully, meaningless. 
    But because it’s free energy, it can also be limited. And so in its apparent limited form, nothing is real, everything is only an appearance. In its apparent limited form, what arises in the human being is a self-awareness. At a very early age after birth, suddenly, there’s a sense of self-awareness – a sense of ‘me,’I am real.’ And that child goes into the world full of other apparent individuals, who also feel that they are real, so it lives, in what I call, ‘a dream.’ It lives in a dream of you could say, of ‘dualism.’ He’s in the dream of being separate. I am a separate individual. The world is something that’s happening to me. So that sense of awareness keeps me separate from everything. That wouldn’t necessarily be recognized by most people, but that’s actually what happens. That’s the dream state of individualism. Most people in the world you could say feel as if that is absolutely real, being a separate individual in the world. 
    What’s being suggested here is that that whole idea, that whole sense of being separate, and being individual, and having free will and choice, and living in a story that seems to be real - all of that is a complete & utter dreamt illusion. Most people think it’s real, but what’s being suggested here is that it’s an illusion, and there’s something else, another possibility which completely explodes the whole idea of individuality or separation.

    So we could talk about how the individual seems to take form, what it’s like, all the belief systems it collects around itself to believe in its life and its story. We could talk about that. And it’s possible, that in just talking about it conceptually, and hearing a few suggestions that come from somewhere else, it’s possible that that whole belief system of separation, that whole belief system of individuality of awareness, can unravel. It may not

    But
 the other thing that can happen is, where there’s an openness to something that’s beyond the sense of self, when there’s an openness to another possibility – a terrible possibility, but a possibility nonetheless. There could be something energetic that’s very freeing and boundless about that energy, and then, the contracted energy of being the self can melt or fall back into that whole, because the contracted energy is also oneness. Contracted energy is also the boundless in the contracted form
    There
 is nothing that is right or wrong. There’s nothing above or below. There’s nothing that’s here or there. There just is what is and is not. That’s the mystery we’re talking about. And again, it cannot be known. So what you will go away from here is with absolutely nothing at all. There’s nothing to learn or understand about what we’re discussing here. But something could possibly apparently collapse – but only apparently collapse. It’s the restricted feeling of being an individual in the world that’s separate.

    This is not a teaching. There’s nothing to learn. It’s just a communication. It’s an illumination of what seems to be the human condition, and a suggestion that something else that’s completely beyond that but somehow by confronting can also unveil liberation. But you can’t do anything about it. The you that thinks you can do something about it simply can pour water and benefits. Yeah, it’s this. It’s this. It’s nowhere else, it’s this.

    Q: When the contracted sense of separate self falls away, are there any physical manifestations that you or others can notice?

    Tony Parsons (TP): No, not necessarily. The physical thing that can happen when the whole contracted sense of being a ‘me’ collapses – but only apparently collapses – the body relaxes, because all the time in there’s a sense of me, and the me is trying to maintain its image in the world, who’s trying to play the game of the world, so there’s a lot of tension and fear involved in that, which suddenly falls away, so there’s a relaxation. Noticing that there’s a lot more energy, just available, not to anyone, because it takes a lot of energy to be a ‘me’ in the world, to try to make that illusion work.

    Q: I’m here to ... – I’m probably wrong,

    TP: There is no wrong.

    Q: OK, I’m looking for something

    TP: You’re looking for a better experience

    Q: No actually, I wondering if I’m looking in the right direction

    TP: There isn’t one. So seekers, people come here, apparently come here, seeking a better experience or a different way of living for themselves which will support and bring them a better experience of life. That isn’t available here. This is about death. It’s about the end of that which seeks to find a better experience. This is about the death of that which feels it is separate that’s what can go on here. But there’s no one that can do anything about that.

    Q: So what is the point?

    TP: There is no point. This is a meeting which is absolutely, completely, pointless. It’s of no value to the seeker at all.

    Q: Will it make someone’s life better?

    TP: No it won’t. It won’t make your life better. First of all, it will point out what you may hear, that you don’t have a life, and so the whole idea of your life could be better by being here completely collapses.

    Q: Will I be a better person? 

    TP: No, you certainly won’t be a better person. If anything, you’ll be a bit worse. You won’t be anything. What possibly could happen is the sudden collapse of the idea that there is anyone to be anything or to get anywhere. It’s the collapse of the whole sense or illusion that you are someone, who by applying a certain principle or process, can reach somewhere called ‘be better.There isn’t a better or worse. There isn’t an inner or outer. There isn’t an upper or lower. There is only what is. This is what is. This is what is and what is not. It is and it isn’t. It’s empty performance. It’s a mystery, and you’ll never understand it. I don’t. It can’t be known.” 
    
Tony Parsons – London, June 2018 https://www.theopensecret.com/ (ABOVE first 12 minutes, BELOW remainder of 2hr mostly Q&A)


Friday, February 21, 2020

Meditations: Structured & Unstructured

     “There are many types of meditation practices in various traditions and also outside of traditions. They generally fall into one of two categories: structured or unstructured time sitting in silence and being still.
     Structured practices include concentration practices, such as counting or focusing on the breath, reciting a mantra, or visualizing the guru, and they are used for gathering the scattered mind and developing the ability to focus the mind in one place. They are useful practices in that they initially show the seeker how very active the mind is. They will frustrate the seeker at first; he will be sure he is not doing the practices correctly because his thinking keeps interrupting his focus on the object of concentration.
     Over time, concentration practices do quiet the mind, and they have been shown to have benefits in reducing stress, lowering blood pressure, and bringing moments of calm into a troubled life or a restless mind. If these are the goals, they are quite useful. If you are a seeker of the Truth that frees one from one’s ‘self,’ however, they may or may not lead to liberation, since the ‘meditator’ may continue to feel separate from the meditation.
     Unstructured meditation is an invitation to simply sit without attempting to control anything that arises. It is an invitation to be – to be the silence, not the one who is trying to be silent; to be the awareness, not the one who is trying to be aware. It is not about controlling experience or maintaining a certain state of consciousness. True meditation reveals what IS before any ‘state’ of consciousness. There can be moments where there is no thought, no ego, and no time. We are conscious, if even for a moment, of being what we ARE.
     This type of meditation occurs when consciousness sinks into the unknown, into the depths of silence, where there is no ‘meditator.’ It is a deep listening to silence. Whether thoughts appear or do not appear is not a concern. We are not efforting to maintain a ‘state,’ but rather coming to rest in our natural state. This form of meditation does not engage the ego, as do so many structured meditation techniques. Of course, in the beginning you will encounter the noise of your ‘narrator,’ but you are not engaged in battle with your thinking. In fact, as consciousness comes to rest in its home ground, we discover that thought cannot interrupt the awake silence we eventually discover is our true nature. It is just another phenomenon that comes and goes in the Heart of Awareness.
     This kind of meditation can render the ego more and more transparent, since we are no longer striving to make something happen. It is a beautiful opportunity to unhook from our digital and virtual worlds, from our goal-oriented minds, and simply rest as what we are. We begin to see that when we are not struggling against our thoughts or feelings, something knows how to realign itself with its true nature. In this type of meditation, we also come to connect with the deep well of silence and wisdom into which we can drop our most important existential questions. Into this depth of knowing, we can inquire: Who or what am I, really?

       Dorothy Hunt. “Ending the Search. From Spiritual Ambition to the Heart of Awareness.” Sounds True, 2018.

Fogo Island, Newfoundland

Monday, May 30, 2016

The Imaginary Birth of the Self and the World


     There is no separate entity that experiences and there is no object, person, mind, body, world or other that is experienced. 
     The mind, body, world, people, places, objects and entities are all abstract conceptions that are superimposed by thinking onto experience itself. 
     There is only experiencing from moment to moment and this experiencing is one every-present seamless whole. 
     From time to time this ever-present seamless totality, out of its infinite creativity and freedom, takes the shape of thinking, which goes something like this: ‘I, the seamless totality, am not the seamless totality. I am this little fragment, this little cluster of bodily sensations, and everything else that is not this fragment, is not me.’ 
     With this thought the apparently separate inside self and the apparently outside world, including all ‘others’, are simultaneously born. 
     From this moment onwards the world becomes the known, the experienced, and ‘I’, which has apparently contracted into a tiny location somewhere behind the eyes or in the chest area, becomes the knower, the experiencer, the thinker, the feeler, the chooser, the doer. 
     The ever-present seamless intimacy of pure experiencing gives birth to two apparent things, a subject and an object. Experiencing seems to become the experiencer and the experienced. However, this separation never actually takes place. It is a virtual birth. 
     If, as a result of this imaginary separation, objects are considered to be real, aware presence will be conceived as their witness. However, if we take our stand as this witness and go deeply into the experience of the apparent object, other or world, we do not find anything subjective there. We find only knowing, only aware presence. That is, aware presence finds or knows itself. 
     As objects lose their apparent object-ness in clear seeing, so aware presence loses its apparent witness-ness and stands revealed as pure awareness alone, pure presence.

      Rupert Spira. “Presence, Volume II: The Intimacy of All Experience.” Non-duality Press, Salisbury, UK, 2011.


 

Saturday, May 21, 2016

The Birth of Dualism in the West


     “For the West, however, the possibility of such an egoless return to a state of soul antecedent to the birth of individuality has long since passed away; and the first important stage in the branching off can be seen to have occurred in that very part of the nuclear Near East where the earliest god-kings and their courts had been for centuries ritually entombed: mainly Sumer, where a new sense of the separation of the spheres of god and man began to be represented in myth and ritual about 2350 B.C. The king, then, was no longer a god, but a servant of the god, his Tenant Farmer, supervisor of the race of human slaves created to serve the gods with unremitting toil. And no longer identity, but relationship, was the paramount concern. Man had been made not to be God but to know, honor, and serve him; so that even the king, who, according to the earlier mythological view, had been the chief embodiment of divinity on earth, was now but a priest offering sacrifice in tendance to One above – not a god returning himself in sacrifice to Himself.
     In the course of the following centuries, the new sense of separation led to a counter-yearning for return – not to identity, for such was no longer possible of conception (creator and creature were not the same), but to the presence and vision of the forfeited god. Hence the new mythology brought forth, in due time, a development away from the earlier static view of returning cycles. A progressive, temporally oriented mythology arose, of a creation, once and for all, at the beginning of time, a subsequent fall, and a work of restoration, still in progress. The world no longer was to be known as a mere showing in time of the paradigms of eternity, but as a field of unprecedented cosmic conflict between two powers, one light and one dark.”

       Joseph Campbell. “The Masks of God: Oriental Mythology.” Viking Compass Edition, NY, 1962.


Friday, May 13, 2016

Beyond Suffering


     Francis Lucille : “… to experience suffering is a trap. I agree. It’s a self-created trap into which we have fallen. But, it is at the same time, also the trap and the ladder by which we can escape the trap. Because what suffering does to us is give us a desire to get out of it, the energy to get out of it. 
     That’s the ancient truth of the Buddha – the Four Noble Truths: #1 there is suffering; #2 there is a cause for it; and (#3) there is a way out of it – the ladder, right? If we were in the trap of ignorance, and if we weren’t experiencing suffering, there would be no incentive to liberate ourselves from the trap. So in a sense, the suffering we experience in ignorance is the beacon that indicates the exit. So from my vantage point, there is no problem with suffering ... 

     I define consciousness as that which is hearing these words in this moment. That has no states. That which perceives a state is not itself a state. That which perceives the states is itself not a state. That which perceives the phenomena is the noumenon, it’s not a phenomenon. [[ wiki: noumenon is a posited object or event that is known (if at all) without the use of ordinary sense-perception. ... generally used in contrast with, or in relation to phenomenon, which refers to anything that can be apprehended by, or is an object of the senses.]] So that which perceives a state is not a state. Of course if you read books on psychology, you will (read about) all kinds of states of consciousness. But here we’re talking apples and oranges then, because the way I define it is as that which perceives the states. And that which perceives the states - the perceiver-in-chief if you will - is not a state.
 

     Questioner suggests that when you speak of a perceiver and the perceived, there is dualism. 
     Francis Lucille : I would agree with that. The distinction between the perceiver and the perceived is, if you will, a pedagogical one. 
     If it is your experience that there is only one reality, then you are perfectly happy, at peace, there is no suffering, there is nothing to be sought, and there is nothing to be taught. 
     So the teaching only emerges when there is a student who emerges. And the student emerges as a separate entity. So then the teaching has to take the claim made by the student, of being a student & therefore a separate entity, at its face value, in order to be able to communicate. So then the teacher tells the student, ‘OK, you believe to be a separate self. What does it mean to be a separate self? You are that which perceives, right? Because you claim you are the body here, that perceives the world around you. Or you claim that you are the mind, this private, separate mind that perceives the thoughts. 
     But if you look more closely, the thoughts - you are the perceiver of these thoughts; this world, this body – you are the perceiver of them. Therefore, just as you claim that that which differentiates you from the world is the fact that you are the perceiver of it, and the world is the perceived. If I take you at your logic, following your logic, it follows that you are not your thoughts, your sensations, your perceptions, but you are the consciousness – whatever that is – that perceives them. 
     But then if you look at this consciousness, that perceives them and which defines you, which is really your centrality, this consciousness is devoid of any qualities because all qualities are perceived. Therefore you cannot any longer make the claim that it is separate, that it is limited. And then, once this is understood, this paves the way, makes possible the moment there is the understanding that that which we are - this consciousness - is devoid of any shape or form, or name, that makes possible the realization that it is universal.
     Because up until that moment, we were superimposing limitations onto it. At the moment we make this distinction between that which is perceived and that which perceives, that eliminates the possibility of any superimpositions, therefore of any limitations. That’s the theoretical aspect of it.
     But that points inwards towards an experience, which is real. Because the experience of consciousness is not a thought, it is an experience. And that’s how it gets started. Up until that moment, you are not on the way. You are on the way to the way, but you are not on the way. The point of entry in the way is through this experience of consciousness divested of any superimpositions, because then it knows its autonomy, it knows its reality. 
     Then you are told, ‘Wait a minute, now that you know you are real – as consciousness – that you are not making it up, that you as consciousness are real, you also have another intuition, which is that there is only one reality. Because everything is interconnected, everything is part of one single reality, therefore, this consciousness you know now to be real, must be this reality. So it must be the same consciousness that shines in all beings. And it must be the same reality-consciousness that we perceive as this universe. So then that’s when really non-duality really takes all its meaning – non-duality means there are not two realities. It means there is only one reality. Therefore, whatever is perceived, is consciousness and consciousness alone – or – reality and reality alone. 
     So my definition of consciousness, if you will, would be the reality that perceives, that which perceives reality, that which perceives in reality, that which truly perceives the reality it perceives. And there is only one reality. But what is important is the experience of this reality. And the experience of this reality is more readily accessible from within as that which perceives, than it is from without as that which is perceived. So we experience it first as that which perceives, and then we understand that everything that is perceived is nothing else than it. 
     And therefore the words from the Koran ‘Wherever the eye falls, is the face of God.’ Everything we see is divine reality, divine presence. But we cannot readily and easily go there through the external path. The teaching in a sense is accomplished through the teacher seeing the student as God, or as this reality if you will. And that in a sense communicates itself. That awakens within the remembrance of the divinity of consciousness. 
     There is this beautiful saying by Rumi ‘The gaze of Shams Tabrizi (Rumi’s master) has never contemplated an ephemeral mortal thing without making it eternal.’ In the Indian tradition there is also the saying ‘To see all beings in the self, and the self in all beings.’ All of that is the same and it is really the essence of the transmission - for those who are open to it, which is of course the precondition. 

Francis Lucille, 2 hour, unedited dialogue, Temecula, CA, March 22, 2014

Sunday, March 29, 2015

The Problem of Evil - a Zen Perspective

     "In Zen language, 'the great death' stands for the nondual sense of life as one. All things, good or bad, desirable or undesirable, express that oneness. To experience the great death is to see, face to face and for oneself, that everything is real, everything is true, everything is just as it is. ...
     The great death, oneness, enlightenment, total acceptance of reality beyond good and evil - this is a necessary step in Zen or any other profound spiritual practice. But although this may be ultimate, it is only a step. Zen calls it 'the great death' for a good reason. It is a kind of 'death.' It requires a complete letting go, a complete relinquishment, in trust, of everything that one has identified as one's life.
     To be truly alive, as Zen sees it, one has to die - to let go of life. But until we are physically dead we can't remain dead. We have to be alive. We can't remain in the darkness and purity of beyond-good-and-evil. We have to arrive in the daylight of this physical, limited world of distinctions and moral choices. Difficult though it may be, there is no escape and no alternative. And yet we celebrate. Having died the great death, we know what a miracle it is to be alive, and how strange and marvelous it is - even with its difficult and sad challenges, which are themselves miraculous."

       Norman Fischer "The Problem of Evil" Shambhala Sun, May 2015. http://www.lionsroar.com/category/shambhala-sun/


     The 'great death' also appears in other wisdom traditions: 
     “At three o’clock, Jesus cried out in a loud voice, ‘Eloi, Eloi, lema sabachthani?’ which is translated, ‘My God, my God, why have you forsaken me?’” (Mark 15:34; Matthew 27:46)
http://www.americancatholic.org/Messenger/Apr2004/Feature1.asp

MLPhoto88   www.dpreview.com

Sunday, February 9, 2014

Self, Self-transcendence & Nonduality

     The image of each of us having two sides - front, being the way others & how we usually conceive of ourselves; and back, which is infinite, timeless, silent, beyond concepts - is surprisingly powerful & useful.

Nonduality: Hameed Ali Explores the Illusive Self
http://fora.tv/2012/10/25/Nonduality_Hameed_Ali_Explores_the_Illusive_Self



William McIntosh   http://www.flickr.com/photos/mtsacprof/





Nonduality: Hameed Ali Explores the Illusive Self
Read more at http://fora.tv/2012/10/25/Nonduality_Hameed_Ali_Explores_the_Illusive_Self#z4hJvIgb2A2q0aJP.99

Saturday, December 14, 2013

Mindfulness & Healing Artificial Splits: Sacred-Profane, Man-Nature ...

     "Quasi-religion involves 'groups and activities which deal with the sacred but are anomalous given the American folk category of "religion" [ie they lack formal organizational components, particularly a church].'
     ... quasi-religious phenomena ... can be just as sacred or spiritual as 'sacred' ones. (and may elicit) spiritual experiences that rival and perhaps even surpass the sacred nature of much formal religious observance.
     An important component of the quasi-religious reaction against modernity is the deep ecology movement whose operative assumptions lead to its central thesis: In order to prevent a generalized ecosystems collapse before the mid-twenty-first century, humankind must experience a change in consciousness comparable in its intensity & comprehensiveness to the cultural shifts accompanying the agricultural & industrial revolutions. Transcending what deep ecologists see as environmental tinkering in the form of limited, disconnected laws & policies ('shallow' ecologies), this change in consciousness centers on healing humankind's alienation from nature in terms of a dualistic subject/object split that permits violence directed towards the earth, justified by the drive for material accumulation.
     In their pursuit of resources to heal what they see as alienation from nature, deep ecologists have focused on Eastern religious traditions, particularly on meditative phenomena. In a meditative experience, following deep ecological assumptions, the dualistic, subject/object split of Western science and materialism is assumed to recede, to be replaced by a sense of unity with one's natural environment. Deep ecologists, then, see meditative experiences as a primary vehicle for humankind to transcend anthropomorphism and find a wider identification with nature, culminating, by definition, in an ecocentric worldview."

       Brinkerhoff MB, Jacob JC. Mindfulness and quasi-religious meaning systems: An empirical exploration within the context of ecological sustainability and deep ecology. Journal for the Scientific Study of Religion 1999; 38(4): 524-42.

     See: http://healthyhealers.blogspot.ca/2013/01/going-against-grain-egocentric-vs-going.html
 
lljohnson   www.dpreview.com

Thursday, November 15, 2012

Transcending the Duality of Agency & Communion

     "Agency is about getting ahead, dispositions that individuate and advance the self; communion is about getting along, dispositions that contribute to a social collective. ... “The villain is unmitigated agency. The moral imperative is to try to mitigate agency with communion."

     "agency and communion are, for most people, modular — psychologically, one is active at any given time; their integration is the exception. What the virtuous have done that other leaders have not is reconciled the duality of human existence."
        Frimer JA et al. Hierarchical Integration of Agency and Communion: A Study of Influential Moral Figures. J Pers 2012; DOI 10.1111/j.1467-6494.2011.00764.x

     “Agentic heroes separate to fight the dragon; only heroes on the higher, mythological level, integrating agency and communion . . . raise their swords to battle the real dragon within.” 
        Nasby W, Reed NW. The inner and outer voyages of a solo circumnavigator: An integrative case study. Journal of Personality 1997; 65: 757–1111.

Fall in Nova Scotia