adrian – Page 6 – Genku World

Intelligence and Uncertainty

Posted on November 24, 2020 by adrian

Not knowing or not understanding creates a vacuum in consciousness. The make-belief sense of “I know” becomes broken and reality becomes, again, unknown, uncertain, and inaccessible.

Most humans cannot tolerate this state of uncertainty. They have the need to have the sense of knowing, the sense of having access to reality and to the world in which they perceive that they exist.

Instead of being in the state of vacuum, staying in the state of not knowing, and enduring a period of uncertainty, they rush to filling the vacuum with misinformation or misunderstanding, which confirms to and is consistent with their preconceptions.

The highest form of intelligence is the ability to endure—actually enjoy—uncertainty, and to stay in the evolving process of eternal quest. There is never the absolute certainty in the phenomenal world, and therefore the knowledge and the understanding also grow and evolve with the quest that is never ending.

You will change your mind and you know that the knowledge you have is always tentative—an experimental hypothesis.

Beyond this, there is a transcendental world of the Absolute and of the Absolute Certainty—the groundless ground of Being of the phenomenal world, about which only Silence can speak.

Wisdom to Be the Solution

Posted on November 24, 2020November 24, 2020 by adrian

“A man will renounce any pleasure you like but he will not give up his suffering. Man is made in such a way that he is never so much attached to anything as he is to his suffering.” —George I. Gurdjieff

Over the decades, countless times, I have observed: When a real solution is presented to people, instead of executing and effectuating that solution, they almost always choose to perpetuate the problem which they say they want to solve.

Thus, the same problem, the same suffering, persists, in different guises and disguises, in indi-viduals’ lives, in organizations and institutions, in communities and societies, and in the world.

The real problem is not that you have problems, or the real suffering is not that you experience suffering, but that you are unable to solve the same problem, or that you are unable to overcome the same suffering.

There are few exceptional people, organizations, and communities that take on the challenge of executing, effectuating, and enacting a fundamental lasting solution.

They become the solution. They become resilient and antifragile against problems that always arise in life, in business, and in society.

To be the solution of this kind in this way requires a wisdom, and to develop this kind of wisdom requires that you grow and evolve to a higher level of consciousness by letting go of your known self-identity and familiar lifeworld.

YIN (陰) and YANG (陽) of REALITY

Posted on November 18, 2020 by adrian

PART 1 — Yin (陰) & Yang (陽)

It is commonly accepted that the female/yin (陰) is receptive while the male/yang (陽) is aggressive.

However, in the scientific terminology, the yin force (magnitude + vector) is the decentric radiational action (positive) followed by the concentric gravitational reaction (negative), whereas the yang force is the concentric gravitational action (negative) followed by the decentric radiational reaction (positive).

We can initiate the rhythmic pattern of expansion and contraction either from expansion (radiation) or from contraction (gravitation). The yin movement starts with expansion-radiation, whereas the yang movement starts with contraction-gravitation.

Thus, the vectors of reaction, not of action, designate the characters of yin/female and yang/male, because the reaction (effect/impact) is usually more visible than the action (cause/impetus). Therefore, the female is negative and receptive, while the male is positive and aggressive.

This principle of the nonvisible action/cause and the visible reaction/effect also applies to the affairs of the world. When you look at the world affairs, we see the reactions and fail to see the actions, and therefore tend to confuse the two.

Real wisdom lies in the ability to see the causative nonvisible action that has brought about the effective visible reaction. The real leader, and the master strategist, engage in the causative, nonvisible action and foreknow the visible reaction that will follow.

The world is extremely complex, requiring a consciousness capable of perception and thought complex enough for the comprehension thereof. Most people misconceive the world because their paradigms are too simple or simplistic, while they are usually not aware of this fact.

Such a comprehensive consciousness capable of complex perception, conception, and thought is aware of 陰 (yin) in 陽(yang) and 陽 in 陰 and 陰陽 as not-two. That is to say, such a comprehensive consciousness is aware of the invisible (action/cause) in the visible (reaction/effect), the visible in the invisible, and the visible and the invisible as not-two.

This consciousness that sees the dyad of 陰陽 (yin-yang) is the third element of reality comprising a triad.

PART 2 — I Ching (易経), Tao Teh Ching (道徳経), & T’ai Hsüan Ching (太玄経)

The ancient Chinese scriptures I Ching (易経) and Tao Teh Ching (道徳経) were systems of numerology-qua-cosmology that formed the basis of the philosophy of life. Of these two, I Ching is based on a binary logic (yes & no/yang & yin), whereas Tao Teh Ching is based on a ternary logic (yes & no & maybe).

As 道徳経, T’ai Hsüan Ching (太玄経), the most esoteric scripture, is also based on a ternary logic, using 始 (beginning) 中 (middle) 終 (end) or 天 (heaven), 地 (earth), 人 (human). 始 or 天 corresponds to ‘yes’, 終 or 地 corresponds to ‘no’, and 中 or 人 corresponds to ‘maybe’.

The subject of 易経 is the phenomenal (現象) world, while the subject of 道徳経/太玄経 is the noumenal-cum-phenomenal (実在 + 現象) world . Metaphorically speaking, the mathematical equations in the realm of 道徳経/太玄経 may contain imaginary numbers, but the actual measurements in the realm of 易経 are always in real numbers.

The phenomenal universe is binary through and through, wherein the primordial binary or dyad is the dyad of matter-motion (matter = mother & motion = pattern = pater/father). Matter-motion is substance-energy or particle-wave as well.

The noumenal dimension (mind/consciousness) enters the generative equation of the phenomenal world and participates as the observer-chooser (volitional consciousness). Thus, the human, as a volitional consciousness, becomes the third element, forming a noumenal-phenomenal triad, that observes the dyadic world and chooses one out of two possible alternatives.

The dyad may be two opposing contradictory ideas. Then, we position our conscious mind one level above this ideological dyad, and either commit to one ideology over the other or develop a new idea that is a higher synthesis of the dyad on the reality/perception one level higher, on which level there will emerge another dyad.

Whenever and wherever the human being participates in the dyadic phenomenal world, there is always a triadic structure being formed, and the phenomenal process becomes a mentational process. Therefore, in the philosophical or cosmological formulations of the Eastern and the Western traditions, triad or trinity is always found and used.

According to太玄経, 始 (beginning) 中 (middle) 終 (end) constitutes the cycle of human action, wherein the beginning and the end require a decisive action (決断/決定), the realm of 易経’s binary logic, while in the middle, the freedom or freewill element of maybe or indeterminacy should be exercised, that is, we should consider, examine, and think through all the relevant alternatives.

“The universe can best be pictured as consisting of pure thought, the thought of what for want of a better word we must describe as a mathematical thinker.” —James Jeans

And this cosmic mathematical thinker thinks in terms of three (and six and nine) as Nikola Tesla stated.

The ancient Hindu cosmologists formulated a unique trinity by synthesizing various personifications of the Hindu Deity into the Trimūrti (tri; three, mūrti; form), the threefold Supreme Deity, symbolizing the eternal regenerative process of the universe, consisting of Brahmā, Viṣṇu, and Śiva, in which Brahmā is designated as the creator, Viṣṇu as the preserver, and Śiva as the destroyer-transformer of the universe.

Real revolutionaries, such as the Founders and Framers of the United States, are each a Trimūrti incarnate, that is, an embodied trinity of Brahmā, Viṣṇu, and Śiva. The authentic revolutionaries of today, therefore, need to be able to create anew (Brahmā) the United States of the 21st century by preserving (Viṣṇu) what works, i.e., the system based on the principles of the Constitution, while creatively destroying (Śiva) what does not work (‘functional deficits’).

Those who cannot see the creative context in which the revolutionaries work and operate, can only see the destruction, Śiva devoid of a creative context and without the unity (tri-unity) with Brahmā and Viṣṇu. They form a reactionary force and resist change, even if they may call themselves liberals or progressives.

Two is the minimum number required for the formation of a unit, whereas three is the minimum number required for the formation of a structure, which is defined as the stable pattern. For example, a triangle is stable while a stick is not.

The unstable but dynamic two-party system inside the unstable but dynamic two-chamber (bicameral) Congress (Legislative branch) constitutes only one branch inside the stable triadic structure whose two other branches are the Executive and Judiciary branches.

Four is the minimum number required for the formation of a system, which is the first subdivision of the universe, dividing the universe basically into the inside and the outside (six, more precisely speaking). In geometry, the tetrahedron (a tetrad) is the minimum system, while the triangle is the minimum structure.

If we consider a nation as a system in the larger system that is the human world existing in the universe, then the fourth body of the system “nation” or “federation” (according the U.S. Constitution) will be the People, with the other three being the Legislative, Executive, and Judiciary bodies.

The existing nation system is suffering from multitudinous complex functional deficits, while the people individually are suffering from various kinds and degrees of self-actualization deficits. We the People, as the fourth vertex (and vortex) of the nation system, individually and collectively, each and together, must take responsibility for the alleviation and elimination of both the functional and self-actualization deficits.

We are each a potential revolutionary, a Trimūrti incarnate. For a brief moment of time in which we exist, being a revolutionary is an excitingly creative way to be human. To be a revolutionary is to be a weaver of common human destiny and a maker of common human history.

To be a revolutionary is to be a cosmically monadic being, partaking of the dyadic world by forming a triadic relationship therewith and by creating a tetradic movement thereof, and making a new history and building a new world.

The wisdom of 易経, 道徳経, 太玄経, along with other wisdom systems of the world, can be harnessed for the creation of a new world, a new civilization, the likes of which has never existed before, because it will be a synchronous integration of inner and outer revolutions, of self-awakening and world-awakening. It will be the sychrodestiny of the self and the world in the fulfillment of their sacred destinies.

The Road to Freedom

Posted on November 18, 2020 by adrian

Yesterday has no power over today or tomorrow. The past has no power over how we live our life in the present or in the future. The past appears to have power only because we give it power. The power does not come from the past, because the past does not exist in reality. The past exists only as memory and memory exists only as reference. Memory has intrinsic utilities, but no inherent power. Without memory we lose the sense of temporal continuity and of temporal self-identity. Also, we use our memory to guide our present action. Yet, memory in itself has no power to dictate or determine our present action. We are in truth free to begin our life anew right now. And to know this is the beginning of freedom.

Authentic freedom is not a static condition which, once achieved, can be retained but a dynamic state which must be attained ever anew. The locus in which we attain freedom is always and only the now, which is never a part of time. The now in which we attain freedom is not a moment in time but the momentum arising in the eternal that produces reaction past and resultant future in the apparent flow of time. Thus, to be free is to be in the now—the atemporal and eternal now.

The question arises: How can we be in the now and be free? The answer is simple: We can be in the now and be free if we remain an agent of responsibility. Responsibility is the ability “to promise” or “to make a commitment” (spond) “anew” (re-). Responsibility thus implies the ability to create a future anew through making and acting from a new commitment. A new commitment here means a commitment that is made anew at every successive moment in time until a situation arises wherein an entirely new kind of commitment is called for.

Responsibility arises as intention not in time but in the now as the momentum of the eternal. Responsibility is the felt-intentionality that transforms being into existence and potentiality into actuality. In responsibility, we stand alone on the leading-edge of creation and emergence as a participant in the creation and a catalyst in the emergence. With responsibility, we become the generator of time and not are bound by it.

When we are not responsible, we react. When we react, our life becomes a repetitive extension or karmic reenactment of our past. Reactivity is of time, while responsibility is not. Reactivity arises as a momentum in time, while responsibility arises as a momentum of the timeless. The reactive mode of being is the basic mode of victimhood in which one perceives oneself to be helplessly swept away by the external forces of nature, society, or history. A victim is he who, having forfeited his innate responsibility, sees himself not responsible for his lot in life. A victim is first a victim of his past which, he thinks, has inevitably led him to where he is for which he claims no responsibility. A sense of being a victim, or victim consciousness, is rooted in the deep recesses of our psyche because we presume that the past determines the future while we know that we cannot change the past. Yes, it is true that we cannot change the past, but it is not true that the past determines the future.

The state of being an agent of responsibility is termed “agency.” Agency is the opposite of victimhood. The unpaved road to freedom is the upward path of transformation from victimhood to agency. If you find yourself powerless and unfree in some areas of your life, it is a sign that you are prevailed over by some victim consciousness. Regardless of the situation, so long as we perceive ourselves to be a victim, we are relinquishing our power to change the situation and to move forward with our lives. When we attain the state of agency, we become an agent of change. Even if nothing external can be changed in a certain situation, we can still be totally free, because when we are responsible, we can intend the situation to be exactly the way it is. We thus become the master, no longer the slave, of the situation. When we intend a situation or our life as such to be exactly the way it is, we become filled with gratitude for all that is given to us and bestowed upon us. Then, we become completely reconciled and at peace with the whole of existence.

The most spiritually powerful expression of responsibility is the act of forgiveness. Forgiveness means to give light for darkness, to give love for hatred, and to give awareness for ignorance. To forgive means to give truth for falsehood, to give goodness for evil, and to give beauty for ugliness. It means to give goodwill for ill-will, to give generosity for miserliness, and to give joy for misery. Through forgiveness, we responsibly disrupt the chain reactions of darkness and hatred and intentionally transform them into evolving circles of love and light. Because forgiveness is an act of responsibility, the moment you forgive, you become free. You receive freedom, as it were, as a gift for all that you give in your forgiving. This is freedom as grace.

The road to freedom is the road of freedom. It is unpaved because it is a roadless road created only in and through your journey. Because of the nature of freedom wherein creativity essentially inheres, the road of freedom is the road you construct along your journey. You are fully responsible for creating your road to freedom. Freedom is thus conditional and you must earn it, even as grace, through your responsibility. If you claim full responsibility for the entirety of your life, right now you will be free to begin your life anew. And if we each claim full responsibility for the entirety of human life on this planet, right now we will be free to begin a new human history.

The Bodhisattva of the 21st Century

Posted on November 17, 2020November 17, 2020 by adrian

One of the most noble concepts that Buddhism has explicitly introduced is that of the Bodhisattva.

The Buddha was a revolutionary, just as the Christ was. The concept of the Bodhisattva constitutes an essential element of that revolutionary consciousness, which was later fully developed in Mahāyāna Buddhism, and which has continually evolved with time as humanity has evolved in consciousness and society in complexity.

The Bodhisattva is the spiritually awakened individual who is actively engaged in the work of giving form to a vision. The Bodhisattva is the spiritual visionary who is in action to transform humanity and to elevate human consciousness.

The vision differs in detail from one Bodhisattva to another, and yet it is fundamentally the same: the spiritual transformation of humanity and the evolution of human consciousness; while the form that each Bodhisattva gives to his or her vision is uniquely individual.

The Tibetan (Vajrayāna) Buddhists translated the term ‘bodhisattva’ into ‘byang-chub sems-dpa’ (while the Chinese and Japanese Buddhists only transliterated it – 菩提薩埵).

Byang-chub (bodhi) connotes “the ultimate depletion of all impurities and the resultant transparency of Being, concomitant with the irrefutable understanding and comprehension of Reality”, while sems-dpa (sattva) connotes “an individual with commitment, courage, daring”.

Byang-chub sems-dpa (Bodhisattva) is an individual (real or imaginal) who dares to direct his/her mind and consciousness to the Source to attain the whole being’s self-refinement and consummate perspicacity with which to engage in the transformation of humanity and world with commitment and compassion.

The Bodhisattva’s initial aim is to “the ultimate depletion of all impurities and the resultant transparency of Being, concomitant with the irrefutable understanding and comprehension of Reality”, while his/her primary commitment is to the transformation of humanity and the evolution of human consciousness.

The Bodhisattva is not of the world nor is he/she in the world. For the Bodhisattva, the world is in and of him/her. For the Bodhisattva, world-transformation is the natural extension of self-transformation, and the evolution of human consciousness is the further regeneration of self-evolution of consciousness.

The 21st century calls for new generations and new breeds of Bodhisattvas—spiritually awakened, intellectually enlightened, and emotionally intelligent visionaries whose intelligence is illumined with love and whose action is charged with compassion.

Freedom from the Political Matrix

Posted on November 17, 2020March 15, 2021 by adrian

“Question authority. No idea is true just because someone says so. Test ideas by the evidence gained from observation and experiment! If a favorite idea fails a well-designed test, it’s wrong!”—Richard Feynman

For a thinking person, any kind of involvement in politics is an unpleasant experience, because thinking is essentially a solitary individual activity, while politics is always a collective group activity. In politics, crowd psychology forcefully takes over individual psychology, collective unintelligence over individual intelligence, and collective unconsciousness over individual consciousness.

“The principal strength of socialism lies in the fact that it is championed by minds sufficiently ignorant of things as they are in reality to boldly venture to promise mankind happiness. The social illusion reigns to-day upon all the accumulated ruins of the past, and to that illusion belongs the future.The masses have never thirst after truth. They turn aside from evidence that is not to their liking or taste, preferring to deify fallacies, if fallacies seduce them. Whoever can supply them with illusion is easily their master; whoever attempts to destroy their illusions is always their victim.”—Gustave Le Bon, The Crowd: A Study of the Popular Mind (1895)

“The conscious and intelligent manipulation of the organized habits and opinions of the masses is an important element in democratic society. Those who manipulate this unseen mechanism of society constitute an invisible government which is the true ruling power of our country.”—Edward Bernays, Propaganda (1928)

Since these books were written, nothing has changed. We who are on the path of awakening have a challenge: that is, to individually resist the force of crowd psychology, collective unintelligence, and collective unconsciousness, and to think and act authentically on the basis of our individual intelligence and consciousness.

The century-long, systematic, systemic “liberal”, that is, collectivist, education has created a massive Stockholm Syndrome amongst the victims. As the result, the “liberals” have become not only the victims but also the perpetrators of the indoctrination program and promoters of the collectivist ideologies of the oppressor.

At the heart of tyrannical extremist collectivism—”liberalism”, “progressivism”, socialism, communism, fascism—there is self-hatred in various forms, expressions, and manifestations such as envy, jealousy, guilt, shame, rage, inferiority/superiority, and so on. This deep self-hatred inextricably coexists with the ‘victimhood consciousness’ and the introjected identification with the perceived victims and projected hatred toward the perceived perpetrators.

The Matrix (of the movie “The Matrix”) is a world in the language/symbol-mediated secondary reality with the secondary cognition/cogitation/perception that is ruled and run by the globalist collectivist elite who do not care about their herd but only use them to perpetuate their power and control. Even if you are consciously anti-Matrix, once you become recognized, famous, or successful in the Matrix world, the psycho-structural matrix of the Matrix will subconsciously capture you and hack you, and sooner or later you start serving the purpose of the elite of the Matrix.

We can transcend the world of the Matrix only individually as a sovereign individual. Collectivism subverts this very ability, which is the essence of human dignity.

We each needs to be authentically committed to self-honesty, self-integrity, self-responsibility, and ever-greater truth. We each needs to be free of victimhood consciousness. We each needs to know his/her self-worth and has real self-respect, independent of other people’s opinions. We each needs to let go of the temptation to be recognized or successful according to the Matrix’s hierarchical social value system. We each needs to have the courage, valor, and fortitude to be true to “thine own self”.

This is a lot to ask of other people but not a lot to ask of yourself, if you are committed to be free.

One feature of the new trans-Matrix individual consciousness is its freedom from believing as such. There are countless many different belief systems existing in the world and yet the mechanism of believing is common to all. On belief and believing I wrote the following:

All beliefs are pretense; they are pretense of knowledge where real original knowledge is absent. All beliefs are borrowed; they are borrowed from others belonging to the same community of believers who share the same belief.

All believers are collectives, not individuals; their self-identity is defined by the collective to which they belong, while their relative self-worth, their sense of pride and superiority, is determined by the socially agreed-upon esteem of the collective.

There are many different belief systems existing in the world; yet the mechanism of believing is common to all. Genes are replicated; while memes are recreated. This recreation of memes is what believing is. The mentality of believing is the mental metaprogramming wherein believing, memetic recreation, takes place as mental programming, mental conditioning.

The potential creativity of humanity is 99% entirely and exclusively used for memetic reaction. This is why there are only very few who are truly creative or imaginative. And only the individual, not the collective, can think, create, and imagine.

The mental metaprogramming and programming takes place collectively. The awakening, the liberation from the believing and beliefs, takes place individually.

Alone you become awakened and free. You are alone, but you are never alone in your aloneness.

The Matrix is multi-layered. Even those who are cognizant and aware of the first layer, become easily captured by the second layer, a meta-layer. This is the reason that it takes a real intransigent lifetime commitment to and vigilance for liberating ourselves from this world of illusion-delusion-collusion.

One dimension of this commitment to the trans-Matrical movement of freedom toward freedom is to attend to our own cognitive dissonance. When we hear or read something that goes against our beliefs, we experience a cognitive dissonance. Most people reactively dismiss or deny the validity of it to stay in their mental comfort zone wherein they will remain metaphysically asleep.

The cognitive freedom from all forms of beliefs and from the mentality or the metaprogram of believing starts with questioning everything, including and especially our own beliefs, assumptions, and worldviews. This questioning is the primary function of philosophy as a discipline while it is the essential feature of the scientific attitude.

When we can learn to make political science a more rational and evidence-based science, and when we can use the scientific method in politics more adeptly, and when we can bring the scientific attitude to politics in alignment to what works and what is true, we will become far more efficient and effective in the management of political and societal affairs.Only then, we will become able to create a trans-Matrix, extra-Matrix, and post-political society and civilization.

Politics, Nonsense, and the Task of a Leader

Posted on November 14, 2020November 14, 2020 by adrian

Looking at the human nature and the political games the humans play, we can observe the following:

Human beings are status-seeking beings. Ergo, most humans seek to achieve as high a social status as possible.
In order to achieve and maintain the highest social status possible for themselves, most humans would willingly sacrifice personal comfort, happiness, enjoyment—that is, they would willingly endure suffering.
Correlatively, human beings are power-seeking beings. Power is centripetal. Power tends to become concentric and concentrated. Ergo, power holders seek to concentrate power unto themselves.
Power holders seek to attract and then keep subordinates not on the basis of competency but on the basis of loyalty in order to maintain and concentrate power.
They entice people to be loyal by way of providing them with a higher social status which would be extremely difficult or impossible for them to achieve otherwise.
Nonsense is a more effective loyalty-generating and group-organizing tool than that which makes sense or the truth, because any rational person can believe in what makes sense, but to believe in nonsense requires blind loyalty above rationality.
Ergo, believing in nonsense is an unforgeable demonstration of (blind) loyalty.
A belief in nonsense serves as a political uniform. And if you have a uniform, you have an army.
Believing in nonsense debilitates the individuals’ rational sense-making ability by corrupting their intellectual integrity and honesty, concomitant with the corruption of moral integrity and honesty.

A leader needs to recognize this aspect of the human nature and to discipline himself or herself not to use power politically. Instead, the leader needs to learn to use his or her power:

To empower others so that the power is optimally distributed—that is, to make power radiational and centrifugal, instead of gravitational and centripetal.
To attract and keep colleagues and subordinates not on the basis of blind loyalty but of professional competency.
To engender true loyalty on the basis of alignment in mission and value, and of mutual respect, trust, and enjoyment.

To use power in this way requires wisdom. To develop a network of wise leaders on a planetary scale is the path to take that will save humanity from self-destruction caused by the environmental pollution of proliferating political nonsense.

Author: adrian