Dialectic Analytical Man

Darwin           tells us where we came from

Freud             tells us what to do about our quilt

Marx              tells us a utopian view of our future

Together they form the traditional Judeo-Christian Materialistic World View – Judeo-Christian Ethics.

Mathematical Challenges to Darwin’s Theory of Evolution

There is a monument at the Texas State Capitol of the Ten Commandments which the U.S. Supreme Court let stand in its Van Orden v. Perry (2005) decision. The Ten Commandments Monument also stands in Fargo ND’s Civic Center Courtyard. It can be seen in the far background behind the thesis Scherling imagines for this Ten Monument Poster, which he wrote about in this High Plains Reader essay. This poster is available by contacting Scherling.

A New Universal Spirituality in Fargo’s Civic Center Courtyard
By Steven A Scherling

   One year ago, during Fargo’s Ten Commandments Monument debate, a local professor supported his argument for removing Fargo’s Ten Commandments Monument with this reasoning, “Try to imagine you have recently escaped persecution in another country and are now a refugee in the United States. You travel to city hall or a courthouse to find a tablet saying, ‘Thou shalt not have other gods before me.’ What if you aren’t Christian? Are you going to feel as though you will get a fair treatment in this country? Your entire life has been one of fear of being hurt or killed for not belonging to the accepted group. And you escape that, only to find an apparent requirement to belong to another group” (Reasons clear why marker should be removed, Forum 9/03/03). His rationale is that emigrants and refugees entering public buildings should not have to pass any such religious monument so remove them all.                   

    I tried putting myself in refugee shoes, walking into Fargo’s Civic Center courtyard for my first civic experience, and thought about what I would like to greet me. Instead of having no references to the center of life, I would prefer to see the Civic Center courtyard displaying monuments to the many ways men and women have found to touch center ground – place monuments to all beliefs and to “no belief”, if no belief is possible. For me the most welcoming reception would be to see all religions openly acknowledged – this would tell me that Fargo’s belief systems are encompassing and accommodating. And this seems to be the issue – are we open and tolerant to all beliefs?

    This summer I was working on a Fargo photo collage and when I took a photo of the Civic Center, I saw an opportunity to state my opinion photographically. With a panorama of the Civic Center at the top and the green lawn extended downward, I placed at the poster’s center a photo of the Ten Commandments Monument. I then selected saying from the other religions Houston Smith, author of The Religions of Man, discusses to surround the Ten Commandments Monument photo. These saying may not be the ones others would choose to represent these faiths but they have similar themes.

   I had the opportunity while at UND in the 1970s to attend visiting lectures by Houston Smith and in the last chapter of this book he suggests that at the core of man’s religions we find the same underlying truth. In Smith’s final chapter, he asks us to ponder, “how do these religions fit together? In what relation do they stand to one another?” He poses three answers and suggests a direction forward. The first is that one religion is clearer and superior in expressing religious truth. The challenge here is to live to the depths of them all in order to make this judgment. The second is that in “all important respect they are the same” – each contains a version of the Golden Rule, sees man’s self-centeredness as source of his troubles and seeks to help, and acknowledge a universal Divine Ground from which man rose and good is sought. The challenge is again to fully understand them and then decide how to fit them together.

    The third answer stands in contrast to the first two, in that, not all religions say the same thing but they do have a similar unity. Nor does it find one tradition to be superior, for if God is a God of love, surely, He would be revealing himself to all others as difference necessitated. The third answer is the most challenging in that the light of man’s religions derives from the “same source.” Smith suggests the challenge in this third response is “whether our personal, autonomous reason is qualified to stand judgment on matters as important as these, picking and choosing what in other traditions is authentic and what is spurious?”

   Smith’s last question is, “What should be our approach to the religions of man from this point on?” Here I suggest Smith misses the point, in that we should not be about “picking and choosing” with “autonomous reason” but of exploring inwardly with symbolic reasoning our common source – our common collective unconscious. Smith’s suggestion that we must listen first to our own faith and then to others, left me wondering what listening involves. Smith views the “same religions source” as an objective rather than a subjective experience and thus left me looking for more direction.

    In the face of the threats Smith saw in 1958 from “nationalism, materialism, and conformity” (today add terrorism) he correctly calls attention to the urgency of opening a dialogue on “man’s spiritual life.” In spite of these plagues, Smith called this a potentially “great century” if, however, the scientific achievements of the first half are matched by “comparable achievements in human relations” in the second. What happened to Smith’s call for a basic change human relation? How do we rate the capacity of man’s mind today to destroy itself? Where have all the soldiers gone? Still going to fields everyone….

    Indeed, soldiers are still going, as suggested by C.G. Jung, in that the body count in the wake of 20th Century’s political faiths surpasses the slaughter left by the crusaders, inquisitor, and Holy Wars following the Reformation. Jung writes, “Not even the medieval epidemics of bubonic plague or smallpox killed as many people as certain differences of opinion in 1914 or certain political ‘ideals’ in Russia.” There certainly is an urgency to find common understanding – a new universal spirituality.

   In considering Smith’s approach to “religions from this point on”, I discovered John Dourley’s book, The illness that we are, to offer a point of departure. What is unique is Dourley’s thesis that a universal subjective symbolic reasoning process provides a way to deeply listen, understand, and dialogue about man’s common religious function. Symbolic reasoning addresses this key concern of Smith’s, “Who does not have to fight an unconscious tendency to equate foreign with inferior?”

    Smith closes his book with this Jesus saying, “Do unto others as you would they do unto you.” However, at a deeper level this Jesus saying, “First take the beam out your own eye,” has to precede “Loving thy neighbor as thy self” or “Doing unto others…” Symbolic reasoning is about “understanding the beams”, which in turn unveils the “unconscious tendency to equate foreign with inferior” or that “evil” is out there in an “empire” or “triad” and can be eradicated. A more universal spirituality might begin by placing many religious monuments in Fargo’s Civic Center Courtyard.

Scherling, S.A., 2004, Ten Commandments or a new universal spirituality in our Civic Center courtyard? High Plains Reader, October 14, Vol.11, Iss.6. p.3. www.hpr1.com.

Copyright © by Steven Arvid Scherling All Rights Reserved. Contact Scherling to order pints and posters. Steven.Scherling@gmail.com; 701.540.8454

This video is one of Milton Friedman’s ‘Freedom to Chose’ programs published in 1978 and that I used at the Chinese University of Hong Kong when I began teaching there beginning September 1979. Today, I re-watched this episode and realize Thomas Sowell is part of the discussion panel. Sowell was a strong supporter of Friedman’s ideas. At this time, I realized I was in the ‘belly of the dragon’ – China. Seems this debate today has not changed. Let’s listen in. Freedom to Choose – Milton Friedman on the welfare system and Thomas Sowell  

I re-visited the blog Integral Spirituality: No Boundaries posted on July 27, 2016 and realized that its theme is still unfolding. I sent my friend Ubaldo, a psychoanalyst, this Blog post to get a deeper understanding of this topic and this can be read in the commentary section.  I then posted Health and Self-Actualization and am now drafting ‘Health and Individuation’. The unfolding logic here is to compare Maslow’s ‘self-actualization’ and Jung’s ‘individualization’ processes for obtaining ‘psychoanalytical health’ – facing the dragon within.

My recent outreach to Ubaldo was hoping to rekindle a deeper interaction with him. However, something in our past dialogues triggered a hurt that he seems to have chosen to hang onto. This seems to be similar to what my grade-school friend Jim and I are experiencing – no interactions going on now for months. Ubaldo is a highly educated psychoanalytical professional and Jim a grade schoolmate, technically trained, IBM associate. It is obvious that I need to look within in order to restore psychoanalytical health. This is a good New Year’s Resolution! However, this can not be done alone – needed are friends – all of us need the ‘other’!

I had two dreams in the night as I continued reading Moore’s book ‘Facing The Dragon’. Before getting out of bed, I lay there wondering what this Morning’s Page would be like. With all the had gone on in the night, I need not have worried about writing this morning – it just flows out and onto the page, just as Julia Cameron says it does in her book The Artist’s Way I follow Julia’s suggestion every morning and just begin my ‘morning page’ after getting a cup of coffee. What follows just bubbles to the surface as she writes should be the way morning pages emerge.

What captures my imagination this morning, is Moore identifying the challenge now facing the United States. This challenge “is to rediscover ways to use ritual processes and mythic vessels to contain and channel grandiose ‘god-energies’. We can do this in a conscious way informed by new psychoanalytic insights. Our forebears, lacking such insight, used myth and ritual to displace their grandiose energies onto their various tribal groups. They had no way of knowing that it was a bogus solution to achieve personal humility by displacing grandiosity onto the tribe, the royal personage, or the nation’s identity. Social displacement of grandiosity still leaves the grandiose energies intact and fundamentally unchallenged. They have, in effect, gone underground and achieved social and even spiritual camouflage and sanction. This kind of failed social displacement mechanism has been the engine behind all genocides, all racism, classism, sexism, nationalistic hubris, and religious and ideological warfare” (76). Moore notes that this is the same engine behind the Enron debacle and the 9.11 Twin Towers attack. (italics added)

I now suggest that this again is the same engine behind the 1.6.2021 U.S. Senate Chamber occupation? How so? I suggest that Trump’s instigation encouraging his supporters to forcefully enter and attack the Senate Chambers is a displacement of energies bottled up in the U.S.’s national identity, its nationalistic hubris? What we now hear in the news is the U.S. being compared to a ‘third-world banana republic ruled by a despot’, which Trump is showing us it is. The clear and present danger now being reported is that Trump’s 20 million ult-right supports are still behind a sitting U.S. President until January 20^th. Will Trump further move to reveal the banana republic that we really are? Even after this date, Trump it is suggested has a ‘marching army’ of supporters and the show goes on.

However, the point being made here is that Trump may be doing the U.S. an important service – exposing its hypocrisy, its nationalist hubris of who U.S. citizens think they are. The U.S. is not the beacon on a hill, giving all “life, liberty and the pursuit of happiness” that she thinks she does. Dragging Fargo’s Broadway, we observe rags-dressed Old Joe peeking into garbage cans or his lunch and then we glance across the street to see gray pin-striped suited Governor Doug Bergum entering the Ho Do for his martini lunch – what hypocrisy!

It is unlikely that Trump can imagine providing an empathic act for the Nation – suggesting the U.S. should be engaged in serious self-reflection. We now wait to see if Biden possesses the empathy we need.  Trump’s presidency’s end is just ahead and we pause as if frozen. We should not have to wait long for historians’ evaluations of Donald Trump Presidency, but there may be surprises. My Dragon is awake and I am learning to ride her. Eragon riding Saphira.

Sources:
Terrorists among us. by Carl Aabye & R.J. Letnes. 2003. [Remembering my friend Barry -I let us down.]
The Enemy Within: How a Totalitarian Movement is Destroying America by David Horowitz. 2021.

I started writing this Empathic Civilization Blog entry several years ago and for some reason did not complete it.  When it began, we were watching politicians, reporters, and experts talking about the shooting of Republican congressmen while practicing baseball and no one is addressing what someone mentions in passing as the systemic cause of American violence. “Systemic refers to something that is spread throughout, system-wide, affecting a group or system, such as a body, economy, market or society as a whole.” Wikipedia further defines systemic into three areas, medicine, biology, and other, which we will label as psychological. A psychological definition will help us construct a research framework to study American culture’s systemic risks. These eight definitions are inter-related and should be helpful in understanding not only the culture of violence but violence itself and needs to be processed into a research project framework. Some work lies ahead to implement this Systemic research strategy:

• Systemic (amateur extrasolar planet search project), a research project to locate extrasolar planets using distributed computing
• Systemic bias, the inherent tendency of a process to favor particular outcomes
• Systemic functional grammar, a model of grammar that considers language as a system
• Systemic functional linguistics, an approach to linguistics that considers language as a system
• Systemic psychology or systems psychology, a branch of applied psychology based on systems theory and thinking
• Systemic risk, the risk of collapse of an entire financial system or market, as opposed to risk associated with any one entity
• Systemic shock, a shock to any system strong enough to drive it out of equilibrium, can refer to a change in many fields
• Systemic therapy, a school of psychology dealing with the interactions of groups and their interactional patterns and dynamics

As we study these elements, look carefully for interrelationships keeping this definition of Complex Theory in mind:

Complexity theory is an interdisciplinary theory that grew out of systems theory in the 1960s.[1]:350 It draws from research in the natural sciences that examines uncertainty and non-linearity.[1] Complexity theory emphasizes interactions and the accompanying feedback loops that constantly change systems. While it proposes that systems are unpredictable, they are also constrained by order-generating rules.[2]:74
Complexity theory has been used in the fields of strategic management and organizational studies. Application areas include understanding how organizations or firms adapt to their environments and how they cope with conditions of uncertainty. The theory treats organizations and firms as collections of strategies and structures. The structure is complex; in that they are dynamic networks of interactions, and their relationships are not aggregations of the individual static entities. They are adaptive; in that the individual and collective behavior mutate and self-organize corresponding to a change-initiating micro-event or collection of events.[3][4]

After composing the above ideas in this essay, I took a break and watched the Morning Joe Show, where co-author Chris Fussell and foreword writer General Stan McChrystal were discussing how their new book tackles how to build a ‘Team of Teams. The  MJS staff wrote an excerpt from ‘One Mission’  stating this as the book’s mission:

“In 2014 I was invited to join my former commanding officer, Stan McChrystal, as a co-author in writing Team of Teams. Our goal in writing it was to offer our view on why the military models of the twentieth century were fundamentally misaligned with the realities of an information- age battlefield. The speed and interconnectivity of this new type of conflict forced the senior leadership within our branch of the special operations community to make a choice: lead us through a culture change or potentially lose the fight against Al Qaeda. They chose the former. Team of Teams explored a simple idea that sat at the epicenter of the challenge in making this culture change: How can large organizations move with the speed and agility of a small team? In that vein, our writing team laid out the reactive small-team dynamics that are so powerfully highlighted within special operations units, as well as in any number of other high-performing teams. We explained that a small team’s ability to quickly adapt comes from the combination of four key drivers.”

Gen. McChrystal and Navy SEAL Chris Fussell on leadership on CBS.

Joe in true fashion asked if this system could be applied to any organization and of course, the answer is yes. However, as smooth as this book might be, I have not read it yet, it does not seem to address the “systemic risk” of the U.S culture! As such, a smooth technique cannot fix a flawed system!

I am reminded of David Harvey’s work and this clip outlines the Crises of Capitalism. Here we see Queen Elizabeth’s reaction when she is told by her economists that the 2008 world economic crisis was due to the “systemic risk” inherent in capitalism. “What, systemic risk?”

What we saw the Republican shooter protesting was the sign he was holding, “Tax the wealthy as we used to do” – this is the big issue – the systemic risk in our economic, cultural system. It is the American capitalistic culture that is making us sick! So, how to go deep into fixing it is our challenge! I have not yet seen this being discussed in the news. Of course not, we were told to be aware of the “military-industrial-media complex”, and no way is Morning Joe going to shoot himself in the foot – committing class-treason is difficult.

Trump’s move away from globalization, toward nationalism, is absolutely wrong and dangerous!  Jeremy Rifkin’s work on “The Empathic Civilisation” is the framework moving to civilized globalization, we now wait to see if President-Elect Bidden will be able to lead this necessary change.

Finally, we have Ed Raymond’s HPR essay on Aggressive rats and monkeys, which is a look at what we are becoming. Ed writes this in his column on June 14th, 2017, which is an issue NIMH might re-visiting anew today January 14th, 2021. Covid19 should be reducing our “hyper-aggressive and violent behavior toward one another” thus moving us toward a more empathic civilization?

Over 50 years ago the National Institute of Mental Health used rats and mice to dramatically demonstrate how crowding affects behavior. Animals crammed into a small place with nowhere to go become hyper-aggressive and violent toward one another. As a farm boy I experienced horses, pigs, cows, and geese often fighting for a place at the feed trough.

The research proved that the greater the density the more deviant the behavior. If there is a common experience associated with large crowds, such as a popular rock band playing favorites before 50,000 waving and clapping hands, we love being in that atmosphere. But when you have 200 passengers boarding an aircraft, perhaps with a 100 different reasons for flying, the only common experience they have is the confines of the aircraft. (HPR).

We watched the attack on the White House, then live US House and Senate sessions on the ‘Trump Tragedy’, then watched Nancy Pelosi’s news briefing, where we witnessed someone fearing the remaining days of Trump’s presidency. My bookcase reached out to me with Robert Moore’s book ‘Facing The Dragon’ saying re-read me. I am now re-reading this book, where Robert Moore explores the spirit of grandiosity. Psychoanalyst Moore explores the spirit of grandiosity—the feeling you possess some tremendous hidden power—and its corrupted forms if it is not acknowledged and brought into its proper place in our lives, whether tamed or untamed. This is in part an analytical description of Trump’s mental state but Moore’s list of assumptions on the nature and dynamics of evil frighteningly describes Trump as evil! This ends with Robert Bly’s lecture on the ‘gift of grandiosity’, which I suspect is understood by President Biden. sas

The Nature and Dynamics of Evil:

1. Evil is a reality with an agency of its own.
2. The presence of evil can be felt in the enchanting power of denial on the individual, familial, cultural levels, the seductive power of what the philosopher and theologian Paul Tillich called “dreaming innocence.”
3. The chief tactic of evil is to present the human individual and community with a false, deceptive reorientation of reality. In short, it lies.
4. Evil, therefore, has the capacity to clothe and disguise itself in forms that seem innocent, good, or at least justified, and have a seductive attractiveness.
5. Being near this evil enchantment causes you to lose your powers of discernment and vigilance, and your spiritual and moral light grows dim. Its influence is contagious. Tribal peoples around the world recognized this danger and built an elaborate system of taboo and ritual “insulation” against it.
6. An evil presence can get inside your community, family, home, and body, and even into your psyche before you realize the danger exists. It is already “in the house” by the time you realize you have a problem.
7. Once inside, evil begins to erode the foundations of personal and social life by presenting itself as the true center of life. It functions as a “black hole,” a power vortex that, in effect, attacks Being itself. This is the human reality behind the biblical injunction against idolatry, “You shall have no other gods before me.” We can read it this way, “You shall not create bogus or pseudo centers for your life and society.”
8. Evil multiplies itself on your energy, your lifeblood, your creativity. It co-opts your good and often magnificent energies and potentials, and makes them serve hatred, sadism, oppression, and the destruction of health and life. It recruits and diverts the energies of life and creativity into the service of death.
9. Evil denies the reality of death and all human limitations. It makes an insatiable, limitless quest the substitute for legitimate expansion of the individual self. It puts polymorphous desires and pleasure in place of a social concern for the community and the consequences of one’s actions. It infects us with what Kierkegaard called “the sickness of infinitude.”
10. The presence of evil can be seen in its effects on the persons and community around it. It is not simply an idea or an absence of some positive quality. It is an active, aggressive, antilife force that attacks the health and vitality of everyone around it. “You shall know them by their fruits.” (5-6)

Robert Bly Lecture on The Gift of Grandiosity

I published these clips before and feel on this day January 6, 2021, when the Electoral College of the US formally confirms President-elect Biden’s win, a time to reconsider what Herbert Marcuse thinks.

Herbert Marcuse Interview about One Dimensional Man (1964)

Herbert Marcuse – Technology of Liberation (1967)

Herbert Marcuse – The Radical Movement: A Marxist Analysis (1971)

Herbert Marcuse and the Frankfurt School (1977)

Herbert Marcuse interviewed by Helen Hawkins (1979)

On 7/27/2017 5:40 AM I began drafting this Blog entry to my physician Stephen C MD: Good afternoon Stephen, I enjoy visiting with you and always bring a book to read before you arrive for our appointment and as always we briefly discuss what the book is about. I had Ivan Illich’s book Toward a History of Needs, with me the other day, it has been in my library for decades and I began several times to read it but I guess we were not ready for its message. I am finally getting serious about gathering together my mother’s Silver Dollar AA Newsletter columns for a book and the first column I read, she mentions Abraham Maslow’s Self-Actualization Need, which is central in my essay.

Now, what is this? It is Illich’s book, watching me from my bookcase suggesting it has something to contribute!” After reading a few pages, I realize this work is deep, complex, and very relevant to the need issues we need to address – in particular the need for health – the health care debate now raging, July 4, 2017, when this blog entry began and even more so now, January 1, 2021, as Covid-19 kills 1000 Americans a day. One issue before for us, “Is health care a right or a privilege?” Without ‘health’ there is no ‘self-actualization’ – there is no humanity, there is no civilization!

I cannot fully address the issues now, only suggest, that if we have a Constitutional right to life, liberty, and the pursuit of happiness it has to be a healthy life, health holds the ‘center’ point in Maslow’s theory – unless we are healthy, all of the higher-level needs, love, esteem, and self-actualization, which make up liberty and happiness are inaccessible! We have to be healthy in order to self-actualize – creating liberty and happiness.

So, the issue before us is to examine the processes involved in self-actualization. If the medical profession is not addressing this human need with every patient, it is failing us! Stephen, can you say you are filling this requirement with every patient? Yes, we explore this dimension of life during our meetings, however, this is at my initiative and I suspect you and your colleagues do not go into this with any of your patients! Am I correct? Illich, however, addresses this issue for us and offers a protocol to apply this medical procedure.

As I mentioned, Illich addresses all ‘professions’ but in particular the ‘medical profession’ as the source of our current dysfunctional healthcare culture. Stephen, I listened carefully to your description of the conflict you experienced in working overtime to cover patients and the push-back you received from hospital administrators concerned about the cost of having to staff those additional hours. As you put it, “hospital administers are money motivated, the profit motive controls the health care industry”. Later in the day, after our meeting, I re-opened Illich’s book on a history of needs and re-read the last paragraph I had read, it was in my mind when you were describing your experience, and now as I re-read it I realized it was what you were describing. Illich writes:

“Only during the last 25 years has medicine turned from a liberal into a dominant profession by obtaining the power to indicate what constitutes a healthy need for some people in general. Health specialists as a corporation have acquired the authority to determine what Health Care must be provided to society at large. It is no longer the individual professional who imputes a “need” to the individual client, but a corporate agency that imputes they need two entire classes of people and then claims the mandate to test the complete population in order to identify all who belong to the group of potential patients. And what happens in health care is fairly consistent with what goes on in other domains. New pundits constantly jump on the bandwagon of the therapeutic – care provider: educators, social workers, the military, com planners, judges, policemen, and their ilk have obviously made it. They enjoy wide autonomy in creating the diagnostic tools by which they then catch their clients for treatment. Dozens of other need – creators try: International Bankers “diagnose” the ills of an African country and then induce it to swallow the prescribed treatment, even though the “patient” might die; security specialist evaluate the loyalty risks of a citizen and then extinguished their private sphere; dog catchers sell themselves to the public has pest controllers and claim a monopoly over the lives of stray dogs. The only way to prevent the escalation of needs is a fundamental, political exposure of those illusions that legitimate dominating professions” (Toward a history of needs, p.29).

Ivan Illich gives this lecture on 09.12.1974 to mark the launch of his book Medical Nemesis: The Expropriation of Health in which he continues his critique of the medical profession and the ‘delusions’ of importance that exist in Western culture regarding the medical profession. Illich contrasts personal responsibility with individual impotence and questions the corporate indoctrination that reorganizes society within such excesses of professionalization. Here is Ivan Illich on the Medical Nemesis: The Expropriation of Health.

Life is a Test: Ivan Illich’s Medical Nemesis and the ‘Age of the Show’ is presented by Babette Babich Fordham University. It is a detailed presentation which was published on Nov 22, 2016 at the International Philosophy of Nursing Society; Keynote address 20th Annual Meeting in Quebec City, Quebec. This is Chapter 1, the remaining chapters can be seen following this one.

Stephen, I am not yet at the deepest understanding of “systems” producing the illness of which we suffer, however, it is obvious we suffer more each day. Thank you for watching my health! I expect soon to read your “Prescription for a healthy mind, body, spirit, and civilization”. Sounds like a title? What else you got to do on the lake? sas

Supporting Posts:

An Answer Lies In Crisis – What Covid-19 Pandemic Is Telling Us

The re-valuing of everything

The I Ching’s response to the question “What of the US Presidential Election?” was Hexagram 13 and its changing lines give us Hexagram 56. T’ung Jen / Fellowship with Men. Changing lines are not part of the reading of Hexagram 56 so, the main entry is only to be read. However, I always read the changing line entries looking for more wisdom on Hexagram 13 and how its issue is moving into the future. We see here the mention of “penalties, lawsuits, and prisons” which is now being discussed surrounding persons involved in this Presidential Election.

56. T’ung Jen / Fellowship with Men

 
above LI           The Clinging, Fire

below Ken       Keeping Still, Mountain

The mountain, Ken, stands still; above it fire, Li, flames up and does not tarry. Therefore the two trigrams do not stay together. Strange lands and separation are the wander’s lot.

THE JUDGMENT
The WANDERER. Success through smallness.
Perseverance brings good fortune
To the wanderer.

When a man is a wanderer and stranger, he should not be gruff nor overbearing. He has no large circle of acquaintances; therefore, he should not give himself airs. He must be cautious and reserved; in this way he protects himself from evil. If he is obliging toward others, he wins success.
A wanderer has no fixed abode; his home is the road. Therefore, he must take care to remain upright and steadfast, so that he sojourns only in the proper places, associating only with good people. Then he has good fortune and can go his way unmolested.

THE IMAGE
Fire on the Mountain:
The image of THE WANDERER
Thus the superior man
Is clear-minded and cautious
In imposing penalties,
And protracts no lawsuits.

When grass on a mountain takes fire, there is bright light. However, the fire does not linger in one place, but travels on to new fuel. It is a phenomenon of short duration. This is what penalties and lawsuits should be like. They should be a quickly passing matter, and must not be dragged out indefinitely. Prisons ought to be places where people are lodged only temporarily, as guests are. They must not become dwelling places.

THE LINES
Six at the beginning means:
If the wanderer busies himself with trivial things,
He draws down misfortune upon himself.

A wanderer should not demean himself or busy himself with inferior things he meets with along the way. The humbler and more defenseless his outward position, the more should he preserve his inner dignity. For a stranger is mistaken if he hopes to find a friendly reception through lending himself to jokes and buffoonery. The result will be only contempt and insulting treatment.

Six in the second place means:
The wanderer comes to an inn.
He has his property with him.
He wins the steadfastness of a young servant.

The wanderer here described is modest and reserved. He does not lose touch with his inner being, hence he finds a resting place. In the outside world he does not lose the liking of other people, hence all persons further him, so that he can acquire property. Moreover, he wins the allegiance of a faithful and trustworthy servant – a thing of inestimable value to a wonder.

Nine in the third place means:
The wanderer’s inn burns down.
He loses the steadfastness of his young servant.
Danger.

A truculent stranger does not know how to behave properly. He meddles in affairs and controversies that do not concern him; thus he loses his resting place. He treats his servant with aloofness and arrogance; this he loses the man’s loyalty. When a stranger in a strange land has no one left on whom he can relay, the situation becomes very dangerous.

Nine in the fourth place means:
The wanderer’s rests in a shelter.
He obtains his property and an ax.
My heart is not glad.

This describes a wanderer who knows how to limit his desires outwardly, though he is inwardly strong and aspiring. Therefore he finds at least a place of shelter in which he can stay. He also succeeds in acquiring property, but even with this, he is not secure. He must be always on guard, ready to defend himself with arms. Hence his is not at ease. He is persistently conscious of being a stranger in a strange land.

Six in the fifth place means:
He shoots a pheasant.
It drops with the first arrow.
In the end, this brings both praise and office.

Traveling statesmen were in the habit of introducing themselves to local princes with the gift of a pheasant. Here the wanderer wants to enter the service of a prince. To this end he shoots a pheasant, killing it at the first shot. Thus he finds friends who praise and recommend him, and in the end, the prince accepts him and confers an office upon him.
Circumstances often cause a man to seek a home in foreign parts. If he knows how to meet the situation and how to introduce himself in the right way, he may find a circle of friends and a sphere of activity even in a strange country.

Nine at the top means:
The bird’s nest burns up.
The wanderer laughs at first,
Then must needs lament and weep.
Through carelessness he loses his cow.
Misfortune.

The picture of a bird whose nest burns up indicates loss of one’s resting place. This misfortune may overtake the bird if it is heedless and imprudent when building its nest. It is the same with a wanderer. If he lets himself go, laughing and jesting, and forgets that he is a wanderer, he will later have cause to weep and lament. For if through carelessness a man loses his cow – i.e., his modesty and adaptability – evil will result.

11/2/2020 9:07 pm. I have been listening to the MSNBC news shows and decided to ask the I Ching in the morning this question:

What of the U.S. Presidential Election?     

In the night (12:30 am/11.03.20), I had a dream that I was with about 20 people crowded into a bus and required to arrange themselves to be able to survive together. I assumed a leadership role and slowly with everyone cooperating, we were able to work out where to sit and put our bags. I ended sitting in a key authority /power seat just behind the main door. I saw Fannie was in the long back seat, seems now sleeping. We were off to somewhere in space in time.

I was next up at 1:25 am preparing my book, The I Ching or Book of Changes Wilhelm/ Baynes, my Chinese coins, and notebook to record I’s answer. I then realized I wanted to wait until 2am so that at least the Mainland US was into 11.03.2020. I placed the coins on The Book of Changes, placed my hands over them, and lay my head down, imaging I was floating high enough to have a full view of the US. With a little shift in my view, I saw in the distances Alaska and Hawaii. I thought I was about over Kansas – no I did not see Dorothy or a Witch.

I received Hexagram 13 T’ung Jen / Fellowship with Men, with changing lines in the second line in the upper trigram and in the third line in the lower trigram. These changes produce Hexagram 56 Lu / The Wanderer. I read Hexagram 13 completely through and was concerned yet hopeful about the way November 3 would unfold. I went back to bed not reading read Hexagram 56. I rose at 5:30 am and read Hexagram 56. Here is the main entry for Hexagram 13. Although there were no changing lines involved in my result, I studied all changing lines and they give us more insight into what is unfolding today. I will add these later. 10:25 am 11.03.2020.

13. T’ung Jen / Fellowship with Men

above CH’IEN            The Creative, Heaven

below LI                      The Clinging, Flame

The image of the upper trigram Ch’ien is heaven, and that of the lower, Li is flame. It is the nature of fire to flame up to heaven. This gives the idea of fellowship. It is the second line that, by virtue of its central character, unites the five strong lines around it. This hexagram forms a complement to Shih, The Army (7). In the latter, danger is within and obedience is without – the character of a warlike army, which, in order to hold together, needs one strong man among the many who are weak. Here, clarity is within and strength without – the character of a peaceful union of men, which, in order to hold together, needs one yielding nature among many firm persons.

THE JUDGEMENT
Fellowship with men in the open.
Success.
It furthers one to cross the great waters.
The perseverance of the superior man furthers.

True fellowship among men must be based on a concern that is universal. It is not the private interests of the individual that create lasting fellowship among men, but rather the goals of humanity. That is why it is said that fellowship with men in the open succeeds. If unity of this kind prevails, even difficult and dangerous tasks, such a crossing the great water can be accomplished. But in order to bring about this sort of fellowship, a persevering and enlightened leader is needed – a man of clear, convincing, and inspiring aims and the strength to carry them out. (The inner trigram means clarity and outer, strength.)

THE IMAGE
Heaven together with fire:
The image of FELLOWSHIP WITH MEN.
Thus the superior man organizes the clans
And makes distinctions between things.

Heaven has the same direction of movement as fire, yet it is different from fire. Just as the luminaries in the sky serve for the systematic division and arrangement of time, so human society and all things that really belong together must be organically arranged. Fellowship should not be a mere mingling of individuals – that would be chaos, not fellowship. If fellowship is to lead to order, there must be organization within diversity.

THE LINES
Nine at the beginning means:
Fellowship with men at the gate.
No blame.

The beginning of union among people should take place before the door. All are equally close to one another. No divergent aims have yet arisen, and one makes no mistakes. The basic principles of any kind of union must be equally accessible to all concerned. Secret agreements bring misfortune.

Six in the second place means:
Fellowship with men in the clan
Humiliation.

There is danger here of formation of a separate faction on the basis of personal and egotistic interests. Such factions, which are exclusive and, instead of welcoming all men, must condemn one group in order to unite the others, originate from low motives and therefore lead in the course of time o humiliation.

Nine at the third place means:
He hides weapons in the thicket,
He climbs the high hill in front of it.
For three years he does not rise up.

Here fellowship has changed about to mistrust. Each man distrusts the other, plans a secret ambush, and seeks to spy on his fellow from afar. We are dealing with an obstinate opponent whom we cannot come at by this method. Obstacles standing in the way of fellowship with others are shown here. One has mental reservations for one’s own part and seeks to take his opponent by surprise. This very fact makes one mistrustful, suspecting the same wiles in this opponent and trying to ferret them out. The result is that one departs further and further from true fellowship. The longer this goes on, the more alienated one becomes.

Nine in the fourth place means:
He climbs up on his wall; he cannot attack
Good fortune.

Here the reconciliation that follows quarrel moves nearer. It is true that there are still dividing walls on which we stand confronting one another. But the difficulties are too great. We get into straits, and this brings us to our senses. We cannot fight, and therein lies our good fortune.

Nine in the fifth place means:
Men bound in fellowship first weep and lament,
But afterward they laugh.
After great struggles, they succeed in meeting

Two people are outwardly separated, but in their hearts they are united. They are kept apart by their positions in life. Many difficulties and obstructions arise between them and cause them grief. But, remaining true to each other, they allow nothing to separate them, and although it costs them a severe struggle to overcome the obstacles, they will succeed. When they come together their sadness will change to joy. Confucius says of this: Life leads the thoughtful man on a path of many windings. Now the course is checked, now it runs straight again. Here winged thoughts may pour freely forth in words. There the heavy burden of knowledge must be shut away in silence.
But when two people are at one in their inmost hearts, They shatter even the strength of iron or of bronze. And when two people understand each other in their inmost hearts, Their words are sweet and strong, like the fragrance of orchids.

Nine at the top means:
Fellowship with men at the meadow.
No remorse.

The warm attachment that springs from the heart is lacking here. We are by this time actually outside of fellowship with others. However, we ally ourselves with them. The fellowship does not include all, but only those who happen to dwell near one another. The meadow is the pasture at the entrance to the town. At this stage, the ultimate goal of the union of mankind has not yet been attained, but we need not reproach ourselves. We join the community without separate aims of our own.

To hold things and to be proud of them is not as good as not to have them,
Because if one insists on an extreme, that extreme will not dwell long.
When a room is full of precious things, one will never be able to preserve them.
When one is wealthy, high ranking, and proud of himself, he invites misfortune.
When one’s task is completed and his mission is fulfilled, he removes himself from his position. This is indeed the way of Nature.

Commentary

The dialectical approach is basic to Lao Tzu’s thought. The dialectical world is a world of endless movement between conflicting forces. When one extreme is reached, the dialectical process immediately reverses itself and extends to the opposite extreme. According to the Taoist teaching, when one reaches one extreme and yet is free from it, one enters the realm of the unity of opposites, in which both extremes are immediately and spontaneously identified. As Nishida Kitaro says:

That which exists in the actual world must be both subjective and objective, both universal and individual. Be including both these contradictory moments within itself, the world becomes a dialectical process (Nishida, Fundamental problems, 108).

One enters the realm of the unity of opposites when one transforms one’s limited ego-form self into one’s unlimited non-ego-form self. In Nishida’s words:

The activity of the self means the subjectification of objectivity and the objectification of the self. But at the same time, it means that the object subjectifies itself and the universal individualizes itself. Therein the self is lost, but the true self is found (Ibid., 77).

When one achieves the true self, one is no longer limited to one extreme or another; one is free from all extremes. This is the way of nature.

Kitaro Nishida

https://youtu.be/hC2PpRLm1x8

Tao Te Ching

https://www.youtube.com/watch?v=o2UYch2JnO4&t=760s

Dialogue [SAScherling]

I have read and listened to Erich Fromm for years and his book and in this interview To Have or To Be, he addresses the challenge the World is facing: we can continue consuming things, keeping up with our neighbors, or we can choose to understand who we are, how to be in our world, learning to be part of it – respecting and caring for what is ourselves. This is a BBC interview shortly after the publication of Erich’s book To Have or to Be in 1976. We can also read the following texts by Erich Fromm: 1) “Man Is Not a Thing”: http://www.theosophyonline.com/ler.ph… 2) “Psychology and Ethics Are Inseparable”: http://www.theosophyonline.com/ler.ph… 3) “Freud, Jung, And Ethics”: http://www.theosophyonline.com/ler.ph…

Resources:

Text:
Tao: a new way of thinking, with a Commentary by Chang Chung-yuan.
Shepherd. Harvey L. (2013, October 27) A Review of “Dialectics and Analytical Psychology: The El Capitan Canyon Seminar” The Jung Page. http://www.cgjungpage.org/learn/articles/book-reviews/764-a-review-of-dialectics-and-analytical-psychology-the-el-capitan-canyon-seminarq

Dialectical Analytical Man Posts:
Ethics of Individuation & Individuation of Ethics Posted on April 29, 2013
A New Depth Ethic Posted on September 18, 2013

Dialogue:
Shr Ling-yuan, SAScherling.