Category Archives: Trefoil

Adonai Echad

Judaism, Love, Spiral, Trefoil

If you have lived your life without a center, imagining other places that where you are, rehashing the past, fretting about the future, judging from from everyone else’s expectations and opinions but your own… absolutely, you must (re-)find your center, (re-)establish yourself in the now, learn (re-)learn to live in the threefold present.

It is a basic condition of spiritual life.

For those who have never had it, the experience of discovering I-here-now is miraculous. It is a miracle on the order of witnessing the genesis of the universe from nothingness. And the happiness and benevolence that floods in put one in a paradoxical state of gratitude toward a past to which one can never again choose.

Believing that a world-transfiguring rebirth is what religion is for is inevitable and nearly irresistible. It is self-evidently all-important, in a way that cannot, and indeed, should not, be doubted.

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Despite its apparent self-evident universality, this kind of work is not the universal, eternal goal of all religious work.

It is hard to imagine from a perspective of needing centering that finding one’s center is not every person’s primary spiritual problem, and it is not the dominant problem of every epoch.

Some people, and some times, have precisely the opposite problem, living only in the present, as if the threefold present is all that exists. They live solely in the here-and-now, pursuing only what they perceive as important, viewing life only from their own crystal-clear perspective, heedless of the future, contemptuous of the past, and giving little thought to the myriad centers existing around their own centrality.

For people in this condition, finding the beyond — the reality of reality beyond the periphery of one’s own experience is the one thing most needful.

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Due to an uncanny convergence of events, I’ve been meditating on this theme for a couple of weeks, and I’m going to speculate somewhat recklessly from what I think is a Jewish perspective.

Finding one’s center in the threefold present and learning to participate in life from this center — “I am here being” — corresponds to God as YHWH.

Learning to live from this center toward the myriad other centers (all of whom live from centers of their own) out into myriad overlapping peripheries corresponds to God as Elohim (whose name is plural).

Understanding that YHWH and Elohim is one, and dedicating one’s life with the entirety of one’s heart, soul and strength to living from this reality toward this reality, as a responsible citizen of God, embracing more and more through collaboration with my fellows — that’s the religious ideal that guides me.

 

 

 

The odor of burning rubber

Design Instrumentalism, Enworldment, Trefoil

When thinking about truth, we expect both clarity and effectiveness. These qualities are so expected, in fact, that they serve as criteria for truth. If they are present we assume what we think is true, and if we are surrounded by people thinking the same way we might even succumb to certainty.

Certainty is comfortable. We tend to try to stay in situations where we feel we know what is true, or at least have a gist of truth. Most of us, who work at living normal, orderly, productive lives, mostly succeed most of the time.

The life of a strategic designer is not like this. Strategic designers are routinely asked to help organizations innovate. This requires framing or reframing problems: re-conceptualizing known truths, or making sense of chaotic situations nobody understands or resolving conflicts where incompatible, incommensurable visions collide.

Working to discover/make (instaurate) a concept that manages to produce all three qualities at once — clarity, effectiveness and consensus — is tricky work. Normally it is necessary to try on and discard multiple framings that only produce only one or two of these qualities before one comes along the fully resolves the problem.

This process is instructive if we are observant and ready to meta-reframe what we think is going on. In other words, this activity of frame instauration can produce philosophical shifts. These experiences and my attempts to account for them have shifted my own understanding of pretty much everything.

What have I taken from all this shifting? First, I know what it is like to shift between frames. I know what it does to my experience of whatever problematic situation I am trying to understand and I know what it can do to my experience of the world, instantly, all at once, as a whole. I also know what it is like to do without a frame, and the harrowing things that does to my experience of the world. I am used to radical surprise, of having (literally) inconceivable possibilities become conceivable, and along with it, all kinds of ideas that were standing in front of my face, invisible, staring me in the eyes while I was rooting around in the shadows for knowable unknowns. I have a very vivid sense of pluralism, and of a transcendent ground from which truth in all its pluralistic glory emerges.

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An urgent question to ask: If an explanation is clear and effective why would anyone refuse to accept it?

A better reframing of this question is: What good reasons might a person have for refusing to accept a clear and effective explanation?

This question becomes even more effective if it is asked from a pluralistic perspective, assuming that multiple true answers are always possible because questions can be framed myriad ways.

What follows below is my answer to this question.

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It is important to us that our truths are clear; that is, they give us the means to think about our situations. This means, first, being able to ask a question that can be answered. Not knowing an answer to a question can be frustrating, but at least we know what the problem is. Perplexity, the incapacity to find the relevant question in the face of a crisis, is unbearable, when this happens we become anxious that we do not have the truth.

It is important to us that our truths are effective; that is, they work properly, orienting us to the situations we find ourselves in and enabling us to anticipate and respond to what is going on. If we lose this ability and we are constantly surprised and our responses falter we begin to suspect that we do not have the truth.

It is tempting to settle with truths that are both clear and effective, and for a long time many of us have, on principle, rejected all truth criteria but these. But there is another criterion that is just as important: it is importance itself.

It is important to us that our truths are significant; that is they make our own situation important to ourselves, and inspire us to care about it, whether caring means loving or hating, embracing or opposing. If we lose the capacity to sense significance in our situation we will become indifferent, and here we ought to learn to suspect that whatever truth we have is not worth keeping.

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I know a lot of people right now who feel irritated, agitated and dissatisfied. If they are not angry or sensorily stimulated or intoxicated, they are just blank in a horrible way.

These same people are certain they know the truth, and everyone they know agrees with them that they know the truth, at least the most relevant aspects of the truth. Part of the truth they know is that philosophy is an inferior precursor to science, a cousin to religion. Both philosophy and religion opine, speculate and invent, where science demonstrates and establishes truth. It never occurs to people who know these things about science and philosophy to think about how they think, because we’ve figured that out, and we can skip to the scientific bottom line and just scoop up all the factual information science has made available to us.

So, they know a lot of true facts, and they know where to go to get more.

But what about all this ennui?

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I heard somewhere that when we lose our sense of smell, we do not simply smell nothing. We smell something resembling burning rubber. It drives people into depression and sometimes to suicide.

Perhaps the moral blankness we don’t feel when we lose the capacity to sense importance is like the burning rubber we don’t smell when we lose our sense of importance.

 

Faith space

Philosophy, Spiral, Star, Trefoil, Wheel

Normally I don’t publish this kind of disorganized mess, but today I feel compelled to reflect on what feels like a constricting world, where liberal space from others is increasing scarce.

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A person’s beliefs are not the same as that person’s faith.

Here is why I make the distinction: Beliefs are the product of innumerable choices, guided by attitudes that precede belief. The attitudes manifest primarily as our intuitions of relevance and value, and they pre-consciously influence what we are inclined to regard with interest or complacence, what we accept or question, what we embrace or push away.

Our practical responses are similarly guided. We are pre-consciously inclined to behave in particular ways to different kinds of beings and situations.

Before birth, long before we think or begin making conscious choices, a complex feedback process of perceiving, reacting, recognizing, responding has begun, and this process simultaneously produces us as people and our situation as the world we inhabit and the relationship between enworlded self and the world in which the self emerges is faith.

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The best conversations sound out harmonies and cacophonies among faiths, faiths felt to inhabit an impossibly deep, dense, vast reality — a reality which monotheists like to emphasize as one, which polytheists like to emphasize as plural, and which pluralists like emphasize as simultaneously plural and unified.

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When talking with people of other religions I often detect a shared faith, even despite divergent beliefs. They’re “coming from a good place.” Or their “hearts are in the right place.” This place is what I call faith. And the goodness and rightness seems for me to have much to do with a desire for more than what their beliefs can grasp or possess. This is what I experience as liberal, and, for me, it has less to do with what one confesses or professes, and more to do with hospitality, mobility and spaciousness of soul.

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It is not enough to be a mystic, to believe that there is more, to sense that that a beyond exists. It is necessary to desire it and want more and more of it, even though that means almost renunciation of many mystic virtues. A liberal soul does not have special divinatory or gnostic powers, or some special relationship with god that makes one immune to vulnerability, loneliness, anxiety, uncertainty or forsakenness. A liberal at heart might be a mystic turned inside out — …