Author Archives: unfurledgirl

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Trust Project

Thoughts on the Trust Project

 

Sometimes I have dreams that are just words, written or heard.  Several years ago I had a dream where these words came to me – “Ride the dragon on the street”.  I was so drawn to this phrase that I have it printed on my checks.  Trusting, I believe, is a form of riding the dragon on the street.

 

My project is about investigating trust.  Experiments with trust.  Embracing engagement and abandon, playing with taking more risks.  Exploring the other side of caution and carefulness and thoughtfulness.  Exploring releasing myself more fully into things, processes, hands I can trust.  Including my own.

 

At times I’ve thought I need a “flinging” practice.  Learning to fling, blurt, uncork, let loose, be wild, be carefree.  Speak without having it all thought through.   I still don’t know what this specific practice might be, but I like the sound of it.

 

Starting in mid-December I had a variety of significant experiences over a couple of weeks.  These were strong moments – a vivid shared world created in improvisational dance, being deeply seen and responded to by my mentor, a powerful new form/technique emerging in my therapy practice, measurably being of serious help to different friends during times death and crisis, an outpouring of creative work in an audio project that woven together passions of reciting poetry and music, being trusted at a new level with a close friend.  So many gifts.

 

I decided I needed to note these occurrences, to help me bask in them and appreciate the big dose I was being given.  The small yellow tablet is right here next to my laptop.  At the top of the page I wrote Gifts and then wrote Dec. 23, Sunday, Contemplative Dance Practice with Aaron, Alia, Victoria and others, a world created, free.  I’ve kept my Gifts log daily since then.  In formulating my thinking here about the Trust Project, I’ve scanned back through the Gift log.  These were all luminous moments.  Several of the gifts involved an aspect of trust or risk.  I hadn’t seen that before.

 

Thinking about how to document the process in a simple format, I created a template of the basic elements that shape and inform these experiments in trust:

 

Who/what trusted –

Context –

What I did –

Outcome –

What is at risk -

Type of trust/risk, level –

 

What does trust have to do with “…that shining something which draws me on, which I feel in the bones of the earth and makes our existence luminous”?  I haven’t been able to articulate it completely, although I have no doubt they are bound up together.  But it came to me just now – lack of trust impedes, mightily, my ability to experience this aliveness.  And the presence of trust invites the shiningness.

 

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Listening as Perception, Letting Something Enter

New organs of perception come into being

as a result of necessity.

Therefore, increase your necessity, so that

you may increase your perception.

—Rumi

 

What is listening?  Sticking, at the start, with the literal, common understanding of it, it has to do with sounds, entering into us; hearing through the ears, the auditory aspect of the world.  Something entering us, us perceiving something.  So it’s a mode of perception.  Communication can be a central element, not limited to talking and humans, but communication as in hearing the rain falling on the leaves outside your window and so perceiving something the natural world is expressing.

 

Perception seems to be at the heart of it.  Where things enter into us, where we are permeable.  Portal places, within our organism.

 

There is something central about the aspect of inside and outside, me and not me.  It’s something (on one level) outside of us, entering into us. George Lakoff calls this the first metaphor, the primary metaphor, in and out.

 

Thirty years ago I took a night class in sign language and become so drawn to the people in that world that I went back to school and became a sign language interpreter in the Deaf community.  For Deaf people, listening means watching.  In this world, istening changed modalities.  It was no longer auditory.  It was now visual, very precisely using physical space and movement.  Literally, the space in front of oneself, and on one’s hands, body and face, was the location of language. So this surfaces many different, intriguing aspects.  One is the shift from one sense modality to the another, from the auditory to the visual world. What does the act and quality of listening mean, in the visual world, with the addition of language to that ordinarily non-language realm?

 

It’s fascinating to ponder.  In the auditory world, the language portion of that world, we have the two halves of speaking and listening, expressing and taking in, we are very familiar with this.  In the visual world, is there a corollary?  Expressing ourselves, visually (just keeping it to the very personal and local), does that equate to how we visually present ourselves physically – clothing, hair, body condition, posture, movement choices, animation of the face?  OK, nothing really new in that.  But what about the other half, what is it within us that takes that in?  Reads that?  *Listens* visually?  That doesn’t seem to get much press.  I don’t even think we have a word for it, the way there is the word listen in the auditory world.  I think when people talk about “really” learning to see, we are pointing in that direction.

 

Then, the plot thickened even more.  I got involved with the Deaf-Blind (DB) community.  DB people use sign language to speak, to express themselves.  But to listen, ahh, the modality shifts again, in an extraordinary way.  DB, who can’t hear language, or see language, shift to the tactile realm.  When you’re talking with a DB person, you use sign language, making signs with your hands while they lightly rest their two hands on top of and around your two hands, and they “read” or “listen” or perceive the meaning you are communicating through your hand shape, direction and locality of where you are moving your hands to.

 

So when you are talking (signing) and they feel your one hand snap your finger twice, they know you are saying something about a dog (that’s a sign for dog).  Listening for DB people, listening in this same, basic sense of taking in language for the purpose of communication and meaning, means sensing physical hand shapes and movements.

 

Besides this just being a quite concrete real world expansion on the idea of listening, to me it serves as a great metaphor.  It speaks to me of the expansion of listening and opens into more questions.  What within us listens?  How much of us listens?  What are we listening to?   Which seems almost the same as saying, what are we attending to?  Is there a difference between listening and paying attention to?  What is speaking to us?  What are the common things that can go wrong with listening?  Does our sense of inside and outside, what is us and what is not us, shift through deep listening?

 

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CA Bk 4 pg 1-60 …shining something that draws me on

 

…that shining something which draws me on, which I feel in the bones of the world, which comes out of the earth and makes our existence luminous.

I can feel it, nearly always, before I start.  Or, rather, I do not usually let myself start until I can feel this thing.

 

Ahh, do I feel that now?  Can I send this post without feeling that?  Can I call that up on demand?  How does one deal with the reality of time constraints?  The practical demands of having therapy clients at 11:30 and it is 8:55 and I am not yet dressed or bathed, have neither vitamins or lunch ready for the day, and it will be after 3pm when I my schedule opens up again, when I can turn to grocery shopping and packing to go away for the weekend.  But I hope to get much of that done this morning. And now, as I feel into what I”ve written thus far, I feel I’ve been swept up on the functional and utilitarian world.  I wanted to bring in the concrete details.  But there are other details, other things I can notice.  I”m sitting up in my bed.  What is the most alive thing i perceive around me?  I hear birds singing out in my backyard.  Where do I see myself reflected, in my environment?  Hmm.  If I had to pick one thing…   It is a different way to look at my environment.  I am drawn to two things.  One is a large picture book of birds, 2 feet x 3 feet, that I keep propped up in the corner.  There is a life-sized close-up photograph of a hawk perched in a tree.  the second item is a large mirror with a thick, 3 inch border with much detail, burnished in color.  Something about that border, I can see myself in that.  Maybe even more than in the hawk photo, because it is an actual thing, not just an image.

Got a little swept away, in a different direction, in searching for that and describing that.  Forgot about the pressure and what I need to do.  That shining something that draws me on…  How to bring awareness of that into my day, today?  How to look for it, be curious?  How to “tune” myself to listen for that, navigate by that?  To get all the details of life done AND be drawn by that?  To find that in the daily and functional necessities?

So I just sat here and mused for 5 or 10 minutes.  Shinningness.  Thought about how it is something we both look for, and create, move towards creating.  Then thought about the always-already.  Shinningness. Latent shinningness.  Latent shinningness and actualized shinningness.  Realized Shinningness.  Shinningness existing in all things.  In me, in you.  WAiting to be … uncovered, discovered, unveiled, exposed, acknowledged, unfolded.  Owning the possibility of our shiningness.  I will now arise and clean this shinning body, dress for shinningness, take vitamins and chia seeds to support this shinning, pack up all the things, computer, phone, files, coat, apple and more, that will help shinningness to relax and be fully in her day.

 

…the one thing I could trust was a small voice, a tiny soft-and-hard vulnerable feeling…

 

Book 4       The Luminous Ground

 

Preface      P 2-3

What I call the I is that interior element in a work of art, or in a work of nature, which makes one feel related to it.  … It is the spirit which animate each living center.

 

…”I” It is that shining something which draws me on, which I feel in the bones of the world, which comes out of the earth and makes our existence luminous.

 

…sublime interior…

…existence shimmering in reality…

I can feel it, nearly always, before I start.  Or, rather, I do not usually let myself start until I can feel this thing.

 

It is vast and impersonal.  Yet it is personal, relating to every person.

 

P 5

…the one thing I could trust was a small voice, a tiny soft-and-hard vulnerable feeling…

 

p 8

…a personal nature in what seems impersonal…

 

Chapter 1         Our Present Picture of the Universe

 

P 13

The self does not figure into the present world picture as a real thing.  Nor does consciousness.  Nor does love.  Nor does the experience of unity.

 

P 19-20

(Tacit assumptions of our present universe, which CA strongly questions, disagrees with)

…value is subjective…

The basic matter of the world is neutral with regard to value.

 

Matter and mind, the objective outer world and the subjective inner world are taken to be two entirely different realms, different in kind and utterly disconnected.

 

The intuition that something profound is happening in a great work of art is, in scientific terms, meaningless.

 

The instinct that there is some kind of deeper meaning in the world is scientifically useless.

 

Chapter 2       Clues From the History of Art

 

P 34

We… feel a special relatedness within ourselves and to the world, while we are in the presence of these works.

 

P 45

…to create living structures, we need a vision of the universe in which meaning exists, in which a vision of relatedness and self have a primary place.  But it must be a vision whose feelings, whose depth of understanding, is as real for us – true and vibrant and real as a part of daily life in the third millennium – as much as God was at home in Mozart’s heart.

 

Chapter 3       The Existence of an “I”

 

P 52-54

…give us a new picture of the way self and matter interact….

 

…we are able to distinguish, with rather consistent results, configurations that are more or less like our own selves…

 

Which of the two is more or less like my eternal self?

 

…a way of reaching consistent and reliable judgments about the quality of things, objects, artifacts, buildings…

 

…an objective way of measuring the life in things…

 

P 57

…the relatedness between myself and a thing in the world which encourages my relatedness is the most fundamental, most vivid way in which I exist as a human being…

 

…our ability to experience the relatedness …is damaged when we live in a world of objects and structures that are non-living structures.  …the daily proximity with so many non-living structures …dominates our awareness, cauterizes the person and the person’s capacity to enter into this relatedness…

 

…it is the presence of living structures in our built world that decides the extent of our relatedness with earth.

 

P 58

…we must learn to acknowledge the experience of relatedness with living things and the depth of this relationship.

 

P 59

…again and again …to what extent do I feel a personal relationship with it?  To what extent does it serve as a pool in which I can see my dreams, sorrows, the beauty of the world?

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CA – Pg 249-299 – honestly make me feel a tremor

This is radical.  And so resonates with what I know of the further path and process of development.

The powerful center is now surrounded and embedded in a field of other centers: it disappears and gets its life, most strongly, in the end, because it disappears.

And this

The main job, of any task of creating centers is always to melt away the divisions between things.

They are related, yes?

Look forward to our call later today…  Maybe we can play with this idea, experience it???

 

The rain has started here in gray Seattle…

 

Chapter 9

The Whole (Each Step is Always Helping to Enhance the Whole)

 

P 255

…in every wholeness, in every structure, there are latent centers.  These are centers caused by the overall configuration, dimly present in the structure, yet not fully developed.

 

P 256-266

(how does one start out) …a morphological ripple is a partially generated form, in which some global configuration exists in the space under consideration, but it is not yet clearly located or dimensioned or even characterized – it is a fieldlike configuration which, though fuzzy, firmly sets some features of the whole and plays a decisive role in giving character and feeling to the end result.

 

(start with) a word picture…  in words…  A picture on paper of computer representation …says too much and often therefore contains information and decisions which are arbitrarily added and which have not …come form the use of structure-preserving process.    …the vision in the mind’s eye contains little that is not actually generated by the living process.

 

How do you determine these steps which must be taken, and their sequence?  …you move with certainty.  That means you take small steps, one at a time, deciding only what you know.  You try never to take a step which is a guess or a why don’t we try this?  …the content of each decision should be limited to a particular subject…  …the scale of the decision, on the contrary, should be rather large.  At the beginning, especially, you need to work mainly with the largest questions.  Many of the issues you need to settle, in the early stages of your work, have to do with the whole, the global quality of the design.

 

It is always crucial to take a good first step.  …to take a good step, the main problem is to avoid taking any of the many possible false steps.

 

They turn out bad mainly because they were unexaimined experimentally.  …(not taking the time to seek out) which has the deepest feeling: hence, which of the possible steps does the most to extend and protect the world in that place.

 

I ask myself what is the biggest difference this canyon might have, as a whole, compared with the way it is now.  What could we conceive that might be better, as a whole, than it is today?  Here I was asking myself for changes in the whole, that would improve our feeling about the whole, that would make us respond to it, as a whole, with deeper feeling.

 

What are the features of the canyon as a whole, that could intensify it as a whole?

 

…the road is already a center now, but that it is not a very inspiring one, it does not help to form a vision of the valley as a beautiful and living whole.

 

I ask myself what the whole would be like if it had the most profound feeling as as whole I can imagine.

 

…the whole generates the details.

 

Chapter 10

Always Making Centers (So That Every Center is Shaped by the Next Step in the Differentiation)

 

P 268- 269

…many of these centers which are present when a structure has life are not chiefly obvious distinct components but very often nearly invisible pieces of space whose “centeredness” acts within a shape to make it a good space, acts between elements of space to make positive space, or acts in such a way as to make almost invisible harmonies, relationships, and comfortable not-separateness in space as a whole.

 

Centers …are not in any normal sense building blocks.  They … allow a whole to unfold with damaging the wholeness.  That is because centers are above all, labile, …they are not things but regions, qualities, focal points of centeredness…

 

This is not a process of adding a building block of some kind.  It is a question of injecting a field-like centrality into the existing wholeness at the point where it can do most good to enhance and sustain the structure of the wholeness as it was before, while also now nudging it forward to a new, more living state.

 

…the part gets shaped by its position in the whole…

 

P 279-285

What do I need to do to it, to give it more life, to make it more a picture of myself?

 

The powerful center is now surrounded and embedded in a field of other centers: it disappears and gets its life, most strongly, in the end, because it disappears.

 

I am just trying to make things, which …will most honestly make me feel a tremor, make me feel that my life is (even if only slightly) illuminated by the existence of this thing.

 

Does it start to make me feel that life can be worthwhile?  Does it make me tremble, and feel on the edge of the chasm o life, so that all the uncertainty and fear of everyday life, is wrapped up, made worth something, summarized and justified, by the existence of this thing?

 

Most of the time the answer is, No. …But sometimes, if I feel even a little tiny bit of yes, I can move the building towards the yes. …But I haven’t done anything until, because of the existence of the center emerging in my care, my life is more worth while than it was before, and my knowledge of the meaning of existence has become more real.

 

Being afraid of such magnificence is only the sad underside of our too mundane late 20th century.

 

…sometimes I might get a great insight by removing material or structures.

 

…centers (patterns)…

 

…the potential to become beautiful if detailed well…

 

(Possible problems)  4 main weaknesses

Lack of smaller centers

Centers being image-like copies of other centers

Centers do not emerge from the surrounding wholeness

Centers do not help form any larger centers

 

P 294

The main job, of any task of creating centers is always to melt away the divisions between things.

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CA – Where is paradox?

Something arose for me in reading yesterday that I had not considered before.  I was reading about coherence and sequence and how one step always leads to another, knowing what to do next, emergence, each step gets rid of everything that is not required.  It suddenly came to me – what about paradox?  What about the different things grinding up against each other, that seems to be present, at some points, along most paths to growth and transformation?  Is there a piece missing here?  Does it show up further in, or in Book 4?  Is Roughness (or pain, grief, conflict, struggle, surrender, giving up identifications with the currently constructed reality) given it’s due?  In most transformative processes, in my experience, this is a central dynamic.

 

On another note…

Being afraid of such magnificence is only the sad underside of our too mundane late 20th century.   p 281

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CA Day 34 – Julie – p 179-248

 

 

Chapter 6

Generated Structure

 

P 188

The primary way in which complexity of structure reveals itself, is in the internal density of significant relationships which exist.

 

P 201

…each differentiation adds relationships and brings more interdependence among the centers.  …the structure slowly becomes this with relationships.  …This cramming of complexity brings with it a need to constantly clean out any non-functionalities and leave only the most simple possible geometry in place.  It is simple structures that allow for maximum relationships.  The transformations called Simplicity, Inner Calm and The Void have as a  direct function the task of keeping a structure clean of useless debris and open to the possibility of further useful differentiation.  In short, then, to make room for more and more relationships, there is a cleaning process going on in parallel with the differentiating process.

 

Chapter 7

The Fundamental Differentiating Process

 

P 204

(the living) process preserves the wholeness of what was there before.  Yet …the transformations also have the ability to create something entirely new.  …it respects what is there before, yet also manages to take the structure in a new direction, towards something that was not there before.  It does this by …pulling out latent aspects of the structure which are there already.  …But they are not yet visble of manifest.

 

P 216

We try to identify the sense in which this structure is weakest as a whole, lacking in coherence or feeling.

 

Chapter 8

Step by Step Adaption (Gradual Progress Towards Living Structure)

 

P 230

…the core of all living process is step by step adaption…

 

P 235

…to create a living center at all – …I must try to do it in the actual place and be thinking while I do it.

 

P 237

The process must go gradually, in a way that allows assessments, corrections, and improvements to be made about the degree of life which occurs throughout the structure, at all scales and at all levels.

 

P 240-241

It must lack a fixed, predetermined end-state.  …the field of centers which is at the hearts of living structures …is inherently unpredictable in the precise definition of its end state.

 

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CA Day 27b – Julie -Onto-genetic = developmental?

P 176

A descriptive program describes an object in some detail, whereas a generative program describes how to make an object.

This is fascinating to me.  Descriptive – the what.  Generative – the how.  This generative aspect also seems related to onto-genetic.  Bonnie, how would you describe the meaning of onto-genetic?  It seems to be another word/concept of the idea of a developmental approach.  There also seems to be something in -

onto-logic – related to being, already there, or set…

onto-genetic – related to becoming, or in process

And another question I’ve been wondering about -

why do you use the form onto-genetic rather than ontogenetic?

And same with onto-logical vs ontological?  Inquiring minds…

Chapter 3

Structure-Preserving Transformations in Traditional Societies

P 84

(Perceiving wholeness) is highly dependent on the observer’s degree of awareness.

P 86

Any part of the world we build will have life if it is created by structure-perserving transformations, and will not have life if it is not created by structure-preserving transformations.

P 87

The building arises from the process.

P 98

…what is done next always has a natural and comfortable relation to what existed before…

Chapter 4

Structure Preserving Transformations in Modern Society

 

Chapter 5

Living Process in the Modern Era

P 173

(objects and places that have life in them)

What they all have in common is that they are virtually unhampered by concepts…  …motivated by practical concerns and each step takes care of something not taken care of in the moment before…  Each process does something, just one thing – which is important, practical and creates good feeling.

Part Two

Living Processes

P 176

A descriptive program describes an object in some detail, whereas a generative program describes how to make an object.

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CA Day 27 – Julie – about the 15 transformations

Following suit with Richard, because I am a little behind, I am just going to post the quotes from CA.

 

Chapter 2

Structure-Preserving Transformations

 

P 52-53

Every nature process is somehow smooth…  …a smooth transformation preserves structure and wholeness…  ..structure-preserving transformations…

 

(structure-preserving transformations, the latent possibilities/centers)

…beg for intensification or elaboration…

…locus of intensity…

…taking the whole and intensifying that.

…it arises from the structure as a whole, not from a fragmented portion of the structure.  And it arises from a process that enhances and embellishes the whole.

…(are not) losing or going away from the structure of D1 (original center)

…nothing entirely new has been injected – the newness has been created by intensification of what exists.

 

P 54

… novelty …invention …creation …(these)arise because there is invisible or semi-visible structure present and active, within the structure that exists…

 

P 55

…the wholeness which exists contains a seed or a direction that points the way towards those transformations which are kind to it and ways from those transformations which are unkind to it.

 

P 53

(Just) trying to make a strong center (won’t do it)…  The center he created has too little to do with the context of the situation where he created it.  (It has) …less relation to the grass, flowers, driveway around it.  It did not arise from the wholeness of its location.  ..it is more isolated, more self-aggrandizing …exaggerated and less helpful.

 

P 63

…the effect of this one bad transformation is very hard to recover from.  (With non structure-preserving transformations) we have lost touch with its underlying origin in reality.

 

P 64

…the system acts in such a way as to remove as few symmetries as possible, and then rearranges itself with all the remaining symmetries left intact.  … a minimum change argument: the system acts to preserve as much of its structure as possible.

 

P 65

…the system wants to preserve as much symmetry as possible.

 

…as system of centers which is stronger, crustier, and more imbricated.

 

P 66

(talking about the development of new centers)

…any perturbation or irregularity which develops near A causes the start of a latent center B.

…a scale at which it does not disturb and yet actively enhances the first center

 

p 74

…structural similarities or echoes…

 

The Void

Part of the process of structure-preserving requires cleaning out from time to time…

 

P 75

Simplicity and Inner Calm – cleaning out of irrelevant structure…  …nothing unnecessary remains present and …all irrelevant or confusing centers that irritate the structure or reduce the value or importance of other centers are removed.

 

P 76

Not-Separateness – … it brings out the underlying unity which exists in any system.

 

P 77

…the 15 properties, not merely results of structure-preserving transformations but as …particular type of structure-preserving transformations…

 

…both property and transformation.

 

Levels of Scale – …the hierarchy of scales that exist in a given wholeness

Strong Center – most fundamental of all transformations…  more differentiated, defined, integrated

Boundary – differentiated from it’s surroundings

Alternating Repetition – repeating pattern of similar entities

Positive Space – creating new centers in the space between centers…  One of the most powerful of the 15

Good Shape – …any loosely formed shape is made more marked, stronger

Local Symmetry – …an internal axis of symmetry

Deep Interlock – esp. in boundary zones…

Contrast – increasing the distinction

Gradient – transitions of shape and character

Roughness – irregular variations…  intentional irregularity to find the most regular fit…  and to permit things to work out successfully and simply…

Echoes – family resemblences

Void – getting rid of garbage…  …creating a single, homogenous zone in  place

Simplicity – cleans, simplifies  …by removing unwanted centers, differences, …complexities  …reducing…

Not Separateness – knitting…  the center gains more of the sublte substance form its surroundings, and at the same time the surroundings gain more of the substance inherent in the center.

…2 distinct entities (a center and its context) are made –

more connected

more similar

more different

more interlocked

more reminiscent of reach other

more complementary

more distinct

less distinct

more united

 

 

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This action reveals what I value (hmm, congruence…)

Here are some posting from the other side that speak to me.

 

JB talks about valuation and emotion – the process of valuation is  …an integral part of the same stream that produces perception and action.  Bonnita says – this primary layer of value for JB is existence, so to be is to feel/value.  All this, to me, points to CA’s deep feeling that wholeness produces.  I don’t think CA has used the concept of valuing but it’s implicit throughout.  His system seems to be saying – this is where value resides, this is how value gets constructed, this is how value is created and preserved.

The process of valuation…  The process of valuation…  It just seems one could apply CA’s whole scheme to this – that value (aliveness) is constituted through attending to wholeness and centers, which in turn are created through the 15 transformations.

 

And then our valuations.  How is value expressed?  I am surprised the concept of attention, the where/how/why of it, has not arisen in either author (that I know of).  There is a great line in a Mumford and Sons song, Awake my Soul, that often goes through my head -

Where you invest your love

You invest your life

This rendition of it just speaks to me of such aliveness, I want to share it

 

The end part of this quote moves me quite powerfully -

To be compassionate, and authentically so, is for self-realisation to actively engage the realisation of the other, to merge self and other as best one can in this world. The mark of the superior soul is the resolution of self and other in conduct sensitive to the potential out of which we all, each moment, arise, undivided by arbitrary boundaries created in the inevitable loss of potential and the continuous vanishing of concrete actualities.

It speaks to me of what I was writing recently, of experiencing, in a more immediate and felt way, of beginning to know the limits of my life, in many varied parameters.  In the larger scale, of *knowing* that my number of years (in this bodily form) are limited, maybe 23 years, to just go by statistics, maybe way less, maybe 10 or 20 more than that.  But then, in a much more close in way, it’s coming home more to me, what I am NOT doing, by choosing to sit here in bed, first thing this morning, and write this post.  All of the other things I will not write today, all of the friends I will not talk with, all of the beauty outside that i will not experience, all of the Thai cooking I will not do, all of the dances I won’t make.  I will do other things.  I will talk with you all on the phone today, I will see therapy clients and, hopefully, make a difference there, I will answer email and make plans to meet with a significant new financial client, I will do dishes and once again have a clean sink (I hope), I will walk outside (I hope) and feel the sun.

 

From JB…

there are no objects, only events,

 

an object is always an event. It is not a slice in time but has a temporal history, minimally the change that actualises the object, it’s momentary becoming-into-being. The event is the development of the object in a succession of phases over a duration of existence.

 

An ostensibly stable object such as a rock or a tree, not to mention a particle or a person, is as much an event as a hurricane. (!!)

 

As energy is the seed of emotion, duration is the seed of idea. Energy becomes feeling, duration becomes category. Or, put differently, becoming (process) is feeling, being (state) is idea.

 

emotion is the experience of process

 

 

A genuine whole is not a container of parts but a potential to give rise to them.