Life in the Fast Lane That’s Under Construction and Riddled With Mishaps and Distractions: What I’ve Been Thinking About, But Not Getting Done — PART 1

My Blog entries came to a screeching halt a year and half ago, although it seems much longer to me. Time seems to be moving very quickly and very slowly at the same time. It seems like I have a birthday every few months, but then events that happened not very long ago seem to have happened a much longer time ago. I blame some of this on age, but I’d rather not dwell too much on that three-letter word. My body is screaming at me that I’m getting older, but my mind — for the most part — still feels like 40. My life seems to have veered into two, or maybe more, intertwined worlds. One world is a surreal visionary combination of Salvador Dali, Ingmar Bergman, and Federico Fellini with twists of Luis Buñuel and David Lynch, while the other world is intensely real — whatever that means — and riddled with the suffering indicative of being alive, while also riddled with moments of joy and clarity. Surprisingly, these seemingly different worlds occur in conjunction with one another. The last year and a half, but actually more like seven years, has been a joyful, painful, insightful, and very bizarre and surreal period of time.

In the midst of caring for one of my sons, who’s been chronically ill for 18 years and living his own version of a real—surreal, painful—joyful life, my own body’s aging issues — daily headaches, brain fog, and ongoing muscle and joint revolts, and a wide assortment of everyday life issues with home and car repairs, fighting with corporations who wrongly bill for services or goods not provided, and other issues that seem to be indicative of collapsing social systems. During this particularly intense past 18 months, I haven’t been particularly productive in terms of writing or working on other projects. I’ve started writing a book that has been gurgling along for a couple of decades. But, this project seems to have fallen into a rut in the fast lane construction zone. I’ve started a couple dozen articles and blogs, but they are backed up in long lines of bumper-to-bumper traffic. I’ve also dabbled in several photographic and multi-media projects, but most of these are still in various stages of development.

How do you like these excuses for not accomplishing anything?

But, this very question is a symptom of our real—surreal world. “Accomplishing” is like the gnawing desire to speed along in the fast lane… weaving in and out of traffic… avoiding any connection to the real people in their cars, while tail-gating and cutting them off, barely avoiding collisions, just to get where you’re going a minute or two earlier. But, it’s an adrenalin-rush… that could be deadly… but rarely resulting ins a traffic stop and speeding ticket. Yesterday, I was keeping up with the flow of most of the traffic in a 65 mph speed zone, but going 75 mph, when a state trooper drove by going at least 85 mph. He or she was just cruising by and not in pursuit. “Accomplishing” something just like trying to get somewhere faster and “better.” It’s factory work on steroids. Wanting to produce more, more, more, while desiring more, more, more money and “stuff.” While I was seemingly not “accomplishing” much over the past year and a half, I actually did quite a bit. I help my son with food, appointments, shopping, house repairs, and, I really hope, with maintaining some sense of well-being and some progress (whatever this is) in dealing with his wicked illness that most doctors just don’t understand, and don’t want to understand. I did more plumbing in his house, my other son’s. house, and my own house in the past couple of years, than I’ve done in my entire life… and, of course, I really dislike plumbing… much more than electrical, which isn’t far behind, structural, and painting. And, my aging body doesn’t like any of them any more. I hope I helped alleviate some of the intense stress for my wife in dealing with many of the same issues. However, I also managed to think about all sorts of topics and issues, I want to develop into various writing and/or multimedia projects. I have taken notes and written paragraphs, taken photos, recorded videos, and sketched out various ideas. Will I “accomplish” anything? Well, I already have. I’ve delved into many topics, read more in these areas, and hopefully learned something in the process. But, hopefully, I will produce some of this material for public consumption, but most will probably stay in my notebooks. I still love physical notebooks, but also use notebook apps on my phone and computer. But, there is something deeper, more flexible, and more aesthetically pleasing and stimulating about writing with various colored pens and pencils in real paper notebooks. Many of my notes will never move beyond the notebooks, but will always be there to ponder and expand upon. Others may make their way to documents or other types of projects. But, for me, time is running out…. it’s something I ponder more often now as age is taking on a new meaning that is both real and surreal at the same instant.

And, the idea of using AI to write blog entries and papers is somewhere beyond abhorrent, repulsive, and frightening.

Writing is a wonderful process that involves something like pulling teeth, sitting in a sauna then diving into cold water, and watching the sun rise over the ocean beach with the vibrancy of many lives waking up …. birds flying and singing, fiddler crabs looking for food, insects combing the beaches, fish jumping out of the water, and, maybe a deer or two walking along the dunes. Writing is both difficult and easy. It is cathartic, stimulating, clarifying. It points out very clearly what you don’t know. It helps you explore new crevices in your world. Writing is a set of processes of learning and growing. AI is none of these things. It’s hollow, lifeless, value-less, ….. (add your own descriptors and 4-letter words).

A BRIEF OVERVIEW OF SOME OF MY THOUGHTS & PONDERINGS OVER THE PAST 18-MONTHS

BOOK — LEARNING & EPISTEMOLOGY — BUT WITH A MUCH CATCHIER & CREATIVE TITLE

Girls playing around with science. ©2012 Jeffrey W. Bloom

Sounds boring and lifeless, but I’ve been trying to bring this project to life. I want to push away from the jargon and stifled writing styles of academia — styles of writing that are mindless, but formulaic and easy to do. What I’m trying to do in this book is look at learning as a fundamental set of processes that are descriptive of all living things. This perspective tries to stretch our understandings of shared experiences, but also our understandings of diverse and wonderfully complex differences. “Epistemology” is used, from the perspective of Gregory Bateson, to describe how we and all living things organize our own personal and socially-shared knowledge. I’m hoping this book will be of interested and helpful to teachers, future teachers, parents, and researchers, if they can stand reading a less formally and academically written book.

PROBLEMS WITH DIFFERENT FORMS OF GOVERNMENT

Washington,DC, Vietnam War Moratorium. © 1970/2023 by Jeffrey W. Bloom

This is not at all in my area of expertise, but has become a growing and increasingly important issue to ponder. We’re now in the midst of crumbling political, economic, and social systems…. and not just here in the United States, but in countries around the world. Democracy seems to be completely unstable, with no viable ways of self-correcting. Autocracies are gnawing at the bit and threatening democratic forms of governments from both the inside and outside, like internal and external parasites. But, those autocracies that do exist are not doing well either. The entire set of nations is wobbling out of control. Our futures are more uncertain than ever before. And, all of this uncertainty and crumbling of social and political “structures” are occurring in a world of dwindling resources, a population that is completely unsustainable, and a growing divisiveness among people within nations and between nations. There is no ONE solution… and even MANY solutions may not be enough. So many intertwined and interdependent patterns of being and living and believing and thinking and desiring … And, to make it all work again is seemingly out of reach. Change can’t be forced upon others. Change happens whether we like it or not. And, all of humanity is unable to control the change. It seems that all we can hope for is to somehow find a way to get along with each other and to develop the flexibility to adjust to the changes occurring throughout the biosphere. Empathy and a sense of humor may be very helpful in this regard.

LEARNING & THE FEAR OF LEARNING PARADOX

I continue to be flummoxed by the fear of learning that appears to be ubiquitous within the United States, and many other countries. I can understand, but do not like or support, governments that intentionally dumb down children and adult students, so that they pose very little threat to the perpetuation of the power elite. But, people’s fears of learning is baffling to me. We have the capability of learning all kinds of things, but what we learn doesn’t necessarily have to threaten our personal or culture beliefs or our ways of being. We are quite capable of learning about autocrats without becoming an autocrat, or learning about psychopathology without becoming a psychopath, or learning about all religions without believing in one or any of them. Of course, this paradoxical situation is much more complex and is a situation I continue to explore.

THE DISCONNECTS & SCHISMOGENESIS BETWEEN SCIENCE & THE GENERAL POPULATION — OR — MISUNDERSTANDINGS OF SCIENCE AS PROPAGATED BY SCIENTISTS, SCIENCE TEACHERS, THE MEDIA, & POLITICIANS

Very little attention is paid to how scientists and the institutions of science have perpetuated and continue to perpetuate certain misrepresentations of science, barriers to understanding science as a process, and barriers to understanding scientific concepts. Scientists, as well as teachers, the media, and politicians exacerbate these disconnects, misrepresentations, and barriers to varying degrees. In addition, the institution of science and its members often portray themselves as intellectual elites and use ways of communicating that prevent even the educated public from understanding almost anything that is communicated. Science teachers pass on the same misrepresentations, since the vast majority have learned from the very scientists who perpetuate the somewhat misleading nature of science and scientists. The media and politicians can and often do twist everything about science even further out of whack. People are left confused, misled, and in a very mucky muddle of misunderstandings. No wonder people don’t trust scientists and doctors and are drifting into “anti-science” stance.

A 10-year old’s drawing of a scientist.

PANDEMIC OF DISTRUST

For millennia, distrust seems to have been a staple of leaders… from family clans and tribes to nation. But, in the everyday lives of people, trust was a necessary ingredient of relationships with others. Of course, the whole notion of “trust” has issues. Putting total trust in someone else, even in oneself, can be risky. There is a long history of a trusted leader turning around and killing his or her “trusted” advisor. Personally, I trusted my Doberman Pinscher more than I’ve trusted just about any person. And, I suspect she trusted me more than any other person, but I’ll never know. As for trusting oneself, I keep a little slogan by my desk and try to remember to repeat it to myself often: “Don’t believe everything you think.” My own thoughts can certain turn around and bite my butt, poison me, or lead me astray. However, relationships that depend on a fair degree of trust are beginning to fall apart as that trust is being destroyed. We see this collapse between doctors and patients, journalists and readers, parents and children, teachers and children, law enforcement and citizens, politicians and voters, priests—rabbis—pastors—mullahs—gurus—other-spiritual-leaders and their followers, and so on. What happens when such relationships fall apart? We’ve seen some of the consequences, but how have you experienced this collapse in trust? Although the demise of trust can have huge effects on large groups of people, such loss of trust can have very deep and devastating effects at a very personal level.

THE POLITICS OF HEALTHCARE & THE PROPAGATION OF LYING & DISTRUST: THE PATHOLOGIES OF DOCTOR—PATIENT RELATIONSHIPS

Photo of an Ivory Skull. From the Wellcome Collectoin.

As politicians, the judicial system, and law enforcement systems take more and more control over healthcare, doctors, nurses, pharmacists, and other healthcare workers are being caught up in incredibly awful double binds. They have to dispense medications according to some randomly formulated algorithm that has no relationship to the complexity of and variability among individual patients. Doctors can have their licenses revoked or end up in prison for caring about his or her patients and for making informed decisions about their care. Patients can end up in prison or psychiatric wards for trying to deal with their health issues when doctors can’t take the types of steps that need to be taken. And, then there is a public uproar about sick people committing suicide or becoming addicted to some street drug, when the care they need isn’t and can’t be provided. And, it’s the rare health professional who has some understanding about what “addiction” is and is NOT. Certainly, politicians, media pundits, and media commentators are clueless. Addiction is a deeply transcontextual or multi-contextual issue. While the “object” of addiction, such as oxycodone or morphine, is always blamed as the great evil monster, the object is only a part of the complete story. Addiction always involves the context of one’s own cognitive contexts. We are very good at making up stories and justifications for our actions, and justifying the taking of a particular drug is just one of many rationales for any kind of addiction. But, there are always one or more other contexts involved in addiction, as well. Someone, who is under incredible stress in the workplace or living in a dysfunctional family or trying to cope with being stuck in poverty or whatever, can often be driven to finding some way to cope with all these intense situations through addiction. Addiction is a way of learning to cope. It may not be a very healthy way of learning, but it is nevertheless a way of learning. And, most of us are addicted to one or more “things,” though we probably don’t want to admit it. Some common “objects” of addiction may include, Facebook, texting, Fox “News(????),” electronic games, gambling, TV, shopping, chocolates, anger, sexual gratification, hate, guns, aggression, our own ideas of who we are, and on and on. — And, here we are in the middle of a dangerous muddle of double binds, fear, anger, desperation, confusion, agony, despair, and nowhere to go, no one to trust, and seemingly helpless to make a difference.

THE DYNAMICS OF RELATIONSHIPS, IDENTITIES, & PERSONAL FEELINGS ACROSS GROUPS AND COMMUNITIES — THE STICKINESS, STUCKNESS, SUCKINESS, BUT HOPEFULNESS OF PEOPLE IN GROUPS

More and more frequently, I find myself pondering how humans almost always find ways to make things very difficult, painful, stressful, and confusing for themselves. I don’t think bacteria, fungi, plants, or any other kind of animal is quite as adept of creating such bizarre situations for themselves. Pondering such contrasts seems to lead back to the question of “what is intelligence?” Somehow one’s ability to survive as both an individual and as a group or species should be a characteristic result or process of intelligence. If that is the case, bacteria, fungi, many plants, and many animals seems to be much more intelligent than us. At the same time, there are glimmers of hope, when people’s courage, creativity, empathy and compassion, insight, and selflessness shine through and illuminate, even if just for a moment, our lives as humans. The processes involved in these contrasting tendencies are fascinating and complexly intertwined in ways that are often quite befuddling. But, maybe this befuddling quality is where human creativity and hope lie… if we can just figure out how to manifest this creative befuddlement in ways that will help humanity survive.


I’ll post Part 2 of this list of ideas I’ve been pondering as soon as I can. Please stop back, leave comments &/or questions, and share your thoughts and experiences.

The Poison That Can Be Money

A couple of days ago, I took my wife for a diagnostic procedure, which us older people usually takes 3 hours or so. And, since anesthesia is usually involved, she could not drive herself. So, I packed up some readings and my computer and drove her to the facility. Conveniently, there was a nice looking breakfast—lunch (and self-described) diner right next door. And, even better, they had outdoor seating. I ordered an Hawaiian omelet, which I thought was a bit pricy, but it sounded delicious. When it arrived, it took up over half of a 14-inch plate with the other half stacked with hash browns, I realized the price was not bad at all. It could easily have been brunch and dinner, but I devoured it in one sitting. The owner stopped by to see how I was doing. I gave him accolades about the food and service, and asked apologetically for him to kick me out, if he needed the seating. He smiled and said they’re open till 4:00. He lied, they close at 2:30, but his heart was in the place he liked. After my wife’s procedure, she was craving French fries. So, we stopped by this little gem of a restaurant. I ran in ordered some fries. When they came out of the kitchen, he handed me the box and a muffin. He didn’t want to charge me for any of it! I told him, “no, here’s $5. I’ll feel better supporting a great business.” He begrudgingly accepted the money, then said, “I have a rule to put people before business.” I smiled and told him I’d be back. My wife loved the fries, too.

This encounter reinforced something that I have been thinking about for a while. And, that is, how the pursuit of money can be poison.

Over a year and a half ago, I decided to start a little online store with books and other goods that could support people interested in complex living systems, learning, teaching, and inquiring. These kinds of stores require no particular investment and no inventory. You provide links to the goods, and you get a commission on the sales. “Easy enough,” I thought. It was a lot of work putting the store together. And, once together, it required regular attention. Once this store went ‘live,’ a subtle change descended upon me. Every encounter with a friend or new acquaintance slowly became an opportunity to draw in a new customer. After a while, I noticed that I was thinking about how to promote my store, when I was having deep and immensely interesting conversations with people. Resentment started to build, as friends did not help me promote my store. I was turning into a money-monster.

So, I decided to scrap the store altogether. “Screw it,” I said to myself, “it is not worth the loss of relationships.” Just as I made this determination, a friend sent me a note about how wonderful my bookstore was. “Nice, but yuck!” So, I made a determination. I dumped all of the store items, except books, which are one of my loves. And, I repeated over and over again to drill it into my head that, “I don’t care if anyone ever buys a book from this store. I’m just going to leave it here as a service. And, I’ll just buy books from my own store. And, that’s all okay.”

Working for money is one thing. My father labored in a factory most of his life. I’ve worked in all kinds of jobs, including factories, retail, real estate, and then schools and universities. People who work at some occupation earn money, which usually is not enough to live on. But, it is honest work in which one is compensated. The real estate job I had was not one of them. That was my first introduction to the poison of money. Commission sales, running your own business, and the big corporate money contexts carry a huge potential for the pursuit of money poisoning one’s own psychological state and all of the relationships one has. The little restaurant owner I described did not allow his business to undermine his caring for relationships. I have known a few business owners like this, but they certainly do not seem to be in the majority.

Rural Poverty in the Deep South, 1972
Homelessness, Hopelessness, and Complete Despair in New York City, 1975

However, there is even a sense of money as poison among working class people. But, it is a different sort of poison. Living paycheck-to-paycheck is difficult. If we find ourselves in this sort of position, we are always under stress. Such stress can affect our relationships and our senses of self-worth. This poison is more insidious in many ways. It eats away at the core of our beings. And, those people living in extreme poverty, including the homeless, are experiencing another type of money-poison. The poison of having no or not nearly enough money to survive. The effects of this situation are beyond terrible. No human being should have to live like this, no matter what the circumstances.

Wars are fought over money. Wars make some corporations huge amounts of money. Crimes are committed for money… either out of greed or desperation. Marriages and other relationships fall apart over money. And, misery is propagated over money.

The question we all need to ponder is “how can we not allow the toxicity of money to ruin our relationships, our society, and our global community?”


The Intended Results of Our Education System

The following very short commentary is in response to a Facebook post. This post is just a photo collage of recent statements made by Congresspeople in the United States.

Downloaded from Facebook, 6-14-2021.

The desired results of an education system designed to “educate” children just enough to be able to work, be obedient, and conform to the norm (whatever that is), but not educated enough to think critically, creatively, or in any depth at all. This was the agenda from the beginning of education in this country. It’s been continued and refined. Now, it’s done by:

  • “teacher accountability” = making teachers into technicians with no ability to make informed decisions about doing what is best for children,
  • “high stakes testing” = avoids deep, interconnected learning;
  • “teacher-proof curriculum” = another way of making teachers technicians, &
  • “standards” = another way to dumb down children, so they don’t question, won’t follow their curiosities and passions, won’t think deeply, and will only learn simplistic and fragmented information with little or no meaning or relevance to anything in their present or future lives. 

Please don’t blame teachers. They are fighting to keep their meager incomes and do their best in awful circumstances. But, please do blame your politicians, school boards, and most principals. However, we are all to blame for not speaking up, for not communicating with our politicians, and for electing our politicians. Parents need to work together to help teachers teach in ways that will really help children develop to their fullest potentials as learners, thinkers, and creators. Parents! You do have the power to make changes when you come together!

The Comfort and Discomfort of Scripts

Over the past few years, my friends and colleagues in the International Bateson Institute and particularly Nora Bateson have been talking about the nature and dynamics of scripts. In the cognitive psychology literature, “scripts” are discussed as ways in which we reduce cognitive load in our everyday lives. Some examples include:

  • The first time our parents take us into a bank and teach us to set up our own account, we have to learn every step of the process. As we go through the process of dealing with bank transactions, we no longer have to think through every step. We’ve learned the script or steps and ways of talking that allow us to complete transactions without having to devote much thinking about the process.
  • The same sort of scripts are learned as we go to grocery stores with our parents. We pick up on how to complete the shopping process so that little thought is needed other than remembering what we need to buy. 
  • When we first learn how to use a computer or a smart phone, we need to go through step-by-step learning processes. As we gain comfort and knowledge with the processes, we no longer need to think about the basics of using a computer or phone. 

If you have travelled to a very different culture, where the scripts may vary, sometimes in subtle and sometimes in not so subtle ways, we may confront the cultural variation of our own scripts. When I was visiting Malaysia, I bought a greeting card for a colleague. However, after purchasing the card, I realized it had the wrong message on the inside. When I tried to exchange the card, the store refused. My whole script short circuited. Although a really minor issue, my script destruction amplified the whole situation. The “you bought it, you keep it” no-return-script never occurred to me. My reaction to a script-short-circuit was actually quite embarrassing.

Squirrel breaking script and swimming across lake.

However, scripts are much more than these procedural sorts of automated behaviors. Scripts can be tightly intertwined with our various identities. They can manifest in a mother or father identity, in a student identity, in a teacher identity, in any professional identity, in a religious identity, in a victim identity, in a bully identity, and so forth. Depending on the context we are in, these identity scripts can dominate how we talk, how we walk, how we act, and how we relate. 

I’ve certainly relied on these scripts throughout my life, but I’ve never been particularly comfortable with them. I don’t know why I’ve been uncomfortable. Scripts usually provide a certain degree of comfort. They can provide a sense of safety, where we don’t have to expose our vulnerabilities, and we can function in our familiar contexts without much effort. 

As a teacher at all levels (grades 2 through 12 and university), I tried not to “be” in the typical teacher role of authority figure and controller. It just did not feel honest. When I did fall into those teacher scripts, it never worked out that well, and were probably some of the most embarrassing moments for me. Although students and other teachers may not have perceived these as embarrassing moments, they tended to be excruciating for me. The same sort of issues occurred as an academic, when I went to conferences and presented my research. At professional conferences, with 20,000 people acting out their scripts, the few of us who resisted the scripts did not particularly “fit in.”

I often found it most comfortable to sit somewhere in these monster hotels that were hosting the conferences, while drinking coffee and watching “the suits” (I never wore a suit) with their noses scraping the ceilings as they walked by. While sitting in these hotels, a few people would sit nearby and start up conversations, many of which were script-less and quite interesting, even when talking about our research. It was just a situation of people relating as real people. And, with the regularity suggested by probability, a small number of my script-less friends would walk by and join me. These moments of sitting on the side-lines were probably the most valuable and interesting parts of the conferences. Sitting in sessions where people just talked at the audience, did their dog and pony show, and took up more than their allotted time to give their talks were painfully dull and uninspiring. 

Old car beaten up by the “scripts” of the ecosystem.

In the times of pandemic, I, like so many others, have been spending a lot of time on Zoom. Most of these Zoom meetings have been surprisingly and wonderfully inspiring and script-less. We talk with one another about substantive topics, relax, drink coffee or some other beverage, and just be ourselves. There is no strutting, no avoiding our vulnerabilities. We just relate to one another. Then, I was invited by someone in one of those meetings to another Zoom meeting with a different group of people. I joined in and started talking in my usual unscripted fashion, and quickly realized I was the only one not scripting. It was a shock to my system. It was the reverse of acting out one script in a context where that script didn’t work. Just like in Malaysia, I was flabbergasted by the mismatch of scripting. In this new meeting, I found myself in a group of people scripting and expecting scripts, while I just tried to avoid scripting. It was quite awkward and the contrast just about knocked me off my chair, which would have been a great marker of that contrast during the meeting. 

As I continue to play around with this dynamic of non-scripting and scripting, I’ve been thinking about how interesting it would be for others to explore this as well. Maybe we can have some unscripted conversations here on this blog. 

Karma: It “Is” & Isn’t What You Think

The word “karma” has become fairly common in English conversations. However, like far too many other words in common and not so common usage, I get the distinct feeling that what others mean when using “karma” is not at all close to what I mean when thinking about or using this word. This gap in meaning can be so problematic that I tend to avoid using this word at all. So, I’d like to explore this meaning-gap issue, this word, and the concept to which it refers in some detail. 

Let me begin with some mullings on the nature of meaning. The term “meaning” is another relatively slippery word, especially when combined with the baggage carried by words that often accompany “meaning.” For instance, in contexts in which I worked in education, “meaning-making” was bandied about as if everyone understood exactly what that means. — You can see the circularity coming! — The idea of “making” has all kinds of baggage from mechanistic senses of intentionally constructing something to a general sense of intentionality and personal “agency,” which is another heavily loaded word I try to avoid. With these pitfalls in mind, let me try to provide a sense of “meaning” that has as little baggage as possible. 

“KowEkvusnru,” a randomly typed set of letters, has no particular meaning, while “F*@k” may communicate a bit of meaning even though this set of letters and symbols do not explicitly spell an English word. We infer meaning from our personal experiences. The word “president,” on the other hand, can trigger all sorts of meanings, again, depending upon our personal and social experiences. Does everyone hold the same “meaning” for president? Is your meaning for president the same now as it was 10, 20, 30 years ago? I suspect the answers to both questions are “no.” In fact, meaning seems to morph all of the time, depending on the physical, cognitive, and emotional contexts in which we are functioning at any particular moment. At the same time, there may be aspects of meaning that are persistent over time. Our prior experiences, particularly those that have had a large impact on us, and knowledge, whether accurate or not, can provide some degree of consistency. 

From my research with children and adults, I found that meaning includes much more than what has been emphasized during our experiences with school. Meaning is more than the “official” knowledge of a particular subject or field of study. Meaning can involve emotions, values, aesthetics or senses of beauty and ugliness, a huge range of biases, a range of belief frames, a huge variety of interpretive frameworks, humor, fantasy, hopes and fears, desires, imagery, memories of personal experiences, and all sorts of tenuous “understandings” of our world that may or may not be accurate, but which we assume are self-evident truths. In other words, meaning is a complex and fluid, ever-shifting set of “information” that provides rich contexts around all sorts of words, ideas, and experiences at any particular moment. 

With that little divergence into meaning, let’s move on to karma. There seem to be two common frameworks, lenses, or filters that affect people’s understandings and meanings associated with “karma.” Theistic religious traditions seem to contribute some sense of external authority exerting a moral evaluation and pay-back to the meaning of karma. You are getting what you deserve from your actions. The positivistic and mechanistic paradigms or worldviews provided by the philosophical work of René Descartes infiltrate much of our thinking, including karma as a simple cause and effect mechanism. We punch someone. We get punched back. But, both of these filters over-simplify and distort the notion of karma from Buddhist and Hindu perspectives, although the Hindu perspectives may occasionally be influenced by the theistic lens. 

The 7th stage or “nidana” of the cycle of Karma: Feeling.

In order to understand karma from the perspective of Buddhism, we need to situate this concept in a bit more context. Some of the fundamental ideas in Buddhism are based on egolessness. “Ego,” from a Buddhist perspective, is not the same as ego in Western psychology. In Buddhism, ego has to do with our patterns of clinging, attachment, and attempts to solidify our senses of self and of our world. Achieving a state of egolessness does not mean you don’t know who you are or how to function in the world. Such a state is probably just the opposite. We see our patterns of thinking and manifesting clearly, but without any attachment or desire to maintain them. And, we can function in the world with greater clarity and compassion. The practice of Buddhist meditation is really about simplifying, seeing clearly, and sharpening our perception and innate intelligence, which can lead to a cessation of clinging to all of our strategies for maintaining a faulty sense of solid self and solid entities in our world. 

Within this context, the notion of karma involves more of a sense of patterning, as presented by Gregory Bateson and, his daughter, Nora Bateson. This patterning is situated in the way we think. We may find that we tend to respond in certain ways to other people. We may find that we do not open up to others and are always covering up certain things and are always manifesting in a certain way. Maybe we are always critical of other people and focus in on their perceived weaknesses. Or, maybe we are always trying to please others and to be liked. We may find that we are always angry, whether we manifest that anger or not. We may feel misunderstood, marginalized, or victimized and react to these feelings with anger or avoidance. These patterns of thinking and acting are difficult to change. If you have ever had or been around a male dog that was neutered too late in his life, you may have noticed how this dog continues with the same hormonal-affected behaviors it had before being neutered. The patterns of behavior had become so embedded in such a dog’s thinking that they continue after removing the initial hormonal factors. In people, patterns of thinking, reacting, acting, and so forth also become deeply embedded. This is karma. We keep heaping it on ourselves as we go about our everyday lives. 

We also may have heard of “good karma” and “bad karma.” Good karma can be patterns of always trying to help or care for other people. Bad karma can be patterns of aggressive attitudes, thoughts, and behaviors toward others. Although “good karma” is better than bad karma, from a Buddhist practitioner’s perspective, both are problematic. From this view, good karma may continue to build up our sense of ego. We may see our good karma as a way of enhancing our senses of self to which we continue to cling as some sort of confirmation. 

An angry group of men in New York City. PHOTO: © 1975 by Jeffrey W. Bloom

Our accumulation of karma may bite us in the butt, which is more closely associated with the popular usage of the word “karma.” However, as you may have gathered, the accumulation of karma, especially bad karma, can have all sorts of effects on oneself. By always trying to take advantage of others, metaphorically or literally stabbing others in the back, criticizing others, demeaning others, and so forth, one’s life has to be pretty miserable. Think of someone who manifests such bad karma — there are certainly a lot of well-known examples — and imagine that you are that person. When I’ve tried that, I seem to immediately get claustrophobic and want to escape! The suffering must be incredibly intense. But, what seems to happen all too often in such personal contexts is for the person to keep returning to the same strategies and patterns of thinking, while assuming such strategies will offer some sense of relief or success. 

Karma, from this perspective, is really just another way of looking at the feedback loops, non-linearity, and perpetuation of the system from the perspective of complexity. Complex systems are living and/or social systems that self-maintain, self-generate, and self-perpetuate themselves. In many complex systems, such as ecosystems, they maintain their continuity over time by adjusting to changes. Even, after major catastrophes, such systems, if they are not destroyed, may return to a healthy state after a long period time. However, it seems that in the complex systems of human beings, such systems can diverge into more pathological or unhealthy self-maintaining systems. Our political, economic, educational, and the other social systems, which are all intertwined and interdependent, can veer off from what may have been a well-intended system to one that perpetuates further problems and suffering for those participating in and living in those systems. So, there seems to be a sense of social karma, as well. 

Shock of the Other: Poetry and the Loss of Imaginable Worlds

This morning I was talking with some people (a fiction writer, techie, and retired elementary teacher) at a local dog park. The topic of reading books came up, I think when someone passed by and mentioned reading a book. We commented how great it was that there are still people reading. At that point, I mentioned OpenCulture.com and a page that list Patti Smith’s favorite books. I wasn’t sure if they knew who Patti Smith is, so I said that she was the grandmother of punk rock, but started out as a poet. The moment I mentioned “poet” everyone groaned and ranted about how awful poetry was.

The shock of the other always leaves me speechless and dumbfounded. And, it’s an epistemological shock, too. I’m left trying to figure out what just happened. In this case, I was left pondering how people come to hate poetry. And, the only thing I can come up with is lack of exposure to poetry that was more relevant to them and to never writing poetry as a way to explore experiences, emotions, textures, etc. They were taught about poetry as something external and disconnected to their own experiences.

So, we end up with people who are missing entire worlds — real and imagined — that could expand their horizons and provide ways of understanding ourselves, others, and our worlds. I’m sure they’ve never read or listened to Patti Smith, John Giorno, Gregory Corso, Ann Waldman, and Diane DiPrima. Listening to these poets may change you life, but at the very least affect you. If you listen to John Giorno’s “Suicide Sutra” (not embedded here) and are not left feeling raw afterwards, that would be odd indeed.

Patti Smith reading poetry in 1975.

John Giorno reading “Thanx for Nothing”

Variation, Diversity, and Survival

What far too many people seem to forget (or they never knew in the first place) is that variation is key to the survival of living things. From an evolutionary perspective, genetic diversity is necessary for the survival of species. If there is too much similarity or too little variation, species have very little to draw upon for adaptation. In fact, we know what happens when too much in-breeding occurs among animals we raise and among human beings. We need genetic variation just to stay reasonably healthy, not to mention adapt to changing circumstances.

In sociocultural contexts, the same idea applies. Variation and diversity is healthy. New and different ideas can breathe life into situations that can become quite stale or stuck. Creativity and problem solving need variation. Democracies need diversity. Businesses and institutions of all kinds need diversity.

We need diversity and variation in people and ideas, because they help us grow. They help us expand our horizons, our understandings, and our appreciations. They help us develop empathy and compassion. They help us develop wisdom.

Acura: Social and Environmental Irresponsibility

Wow! Acura must be going for the award of most socially and environmentally irresponsible. They’ve gone from Acura as the ultimate in aggression to Acura (and everything else) as the mark of extreme luxury. If we all follow their examples, we’ll self-destruct sooner than later.

Welcome to my new Blog

Welcome to my new blog. At this point I do not have a great deal of time to add new content on a regular basis. However, I will be moving my entries from my previous blogs over here. Please check in occasionally and feel free to participate and comment.