The theme of today’s posting was suggested by the commentary to the earlier post on “Too Much of a Good Thing”, in which C.S. Lewis’s use of the term “Tao” was raised. I wondered why Lewis, a devout Christian as we know, would have preferred the name “Tao” over “Logos“, since they are equivalent in meaning. A comparison of some of the fragments of Heraclitus (who first used the term “Logos”) with the writings of Lao Tse on the Tao pretty much confirms that the Logos, the Tao, and (in some contexts) the “Dharma” of Buddhism are the same. In the passages cited from Lewis in the comments, you could substitute “Logos” or “Dharma” for “Tao” without any loss of meaning.
I’m not sure who should be credited with the phrase “the shock of the real” (but it is, apparently, the American environmentalist Edward Abbey from his book Desert Solitaire). It’s a very good phrase. It’s basically the meaning of the word “apocalypse” and has been borrowed extensively by others too to describe the bursting of bubbles of all kinds. “Shock” has become something of a theme of Late Modernity or the post-modern condition — Alvin Toffler’s Future Shock, Naomi Klein’s The Shock Doctrine, or, indeed, “Shock and Awe”. Shock might even be said to be the essence of “the New Normal”.
The phrase “shock of the real” brings to mind the Tarot card called “The Fool”.
The German forester Peter Wohlleben has aroused the ire of some scientists, as reported in The Guardian, with his book on The Hidden Life of Trees. Some scientists, it seems, have accused Wohlleben of writing “fairy tales” about the inner life of trees and forests.
This controversy is, in some ways, an excellent illustration of the dichotomy of the “outside” and “inside”, or of the explicate and implicate, or subjective and objective orientations that was raised in the comments to the previous post. I only know of the contents of Wohlleben’s book from hearsay, but the notion of “the secret life of plants” or plant consciousness is hardly a new one, even among some plant ecologists.
I mentioned earlier that I was reading George Morgan’s The Human Predicament: Dissolution and Wholeness (1968), and excerpted a couple of quotes from the introduction to post in the comments to the last post on Smith’s “Invisible Hand”. I do recommend Morgan’s book in connection with Gebser studies, since The Human Predicament can be considered a more extended treatment of — or contribution towards fuller understanding of — what Jean Gebser means by the “disintegration” of the consciousness and personality structure of modern man, ie, the “perspectival” or “mental-rational consciousness structure”.
It strikes me that the word “frenzy” best describes the current situation — frenzy being the marker of our “chaotic transition”, or of Jean Gebser’s “maelstrom of blind anxiety”, or of Peter Pogany’s “havoc”, or of Nietzsche’s anticipation of the “madness” that would attend his anticipated “two centuries of nihilism”. The contemporary terms being used for this frenzy are, of course, “irrational exuberance” or “animal spirits”.
It’s in respect of this “frenzy” (which some describe as “the Crazies”) that I want to return to something I posted some time back, and entitled “The Most Haunting Words in All Literature”, because for me the words were, and remain, daunting and haunting.
Globalisation. “A rising tide lifts all boats.” It was always a lie — a propagandistic slogan only — from the outset, for even its proponents described it in terms of “creative destruction”. There would be “winners” and “losers”. But in public, they overplayed the “creative” and downplayed the “destruction” bit, and they did so in the context of an “age of diminishing expectations” as Christopher Lasch called the period.
“Neo-liberal globalisation” isn’t, actually, the most accurate term for this process. “Globalised neo-liberalism” is the more accurate term. “Globalisation” is actually the creative aspect of this process. Neo-liberalism is the destructive aspect. But these two processes — one creative and integrative, one destructive and nihilistic — have become conflated as the meaning of “globalism” itself.
Trapped in the Mirror was the title of a book on narcissism by Elan Golomb. It’s a very good title. Unfortunately, as I recall it, the book never really fulfilled the potential suggested by its title, largely because of its limited clinical and psychological focus on the individual where it could have broadened into the historical, sociological, or cultural context. Christopher Lasch attempted to do this with The Culture of Narcissism. Even then, I think, Lasch, despite the excellence of his sociological insights, erred in thinking that this, too narrowly, was a problem peculiar to “American Life in An Age of Diminishing Expectations”, as the subtitle has it.
Narcissism is the state of being “trapped in the mirror” and is the human, all-too-human condition. It has been that since human beings became self-conscious. It was just what was formerly called “idolatry”, which is the same state of being “trapped in the mirror”. If it were not the human condition, the ancient myth of Narcissus and Echo would not have been composed, and an event like the “Axial Age” of the prophets would never have occurred. It is narcissism that lies behind the legendary “Fall of Man”, and the Fall of Man was to become trapped in the mirror. This is also referred to as “the Fall into Time”, or “The Kali Yuga“.