Spirituality., or sP
One of the primal sources of all our ways of knowing,
this ancient progenitor is the most likely formative precursor
to knowledge itself. Most of the other gardens, as well as the
general character of knowledge and its transports, bear the family
resemblance to this progenitor and its goals.
o:O:o
This garden, in relation with the gardens of common
knowledge — is the source of all the others, because these
two, married within the lives and experience of our ancestors, were
the real progenitors of science, art and philosophy. sP garden concerns
itself with contact with lineage-sources in domains that are far
from the common superficial concerns of animals, at least from the
perspective of human animals. They are also, in general, far from
the concerns of theory — depending upon and valuing direct
experience — at least in their more vital and communal forms.
This garden and its many eccentric and exotic organs
are concerned with stories of arisal — where things
came from — original purposes and emergences, as well as stories
and vehicles for the retention and elaboration of forms of knowing
considered ‘rationally impossible’. Thus it is a largely
historio-experiential garden.
Our myths and the foundations of our metaphors of
self must either refer to a sentient plenum — a living universe
as a sort of single animal or organ in one, or else a mechanical
universe — one devoid of character and primarily resultant
from trends, circumstances and starting positions. Yet both of these
may be exceeded merely by including them in a circle of similar
perspectives — and then exceeding the sum of that ring. This
is the perennial hope and goal of sP, to offer access to new and
ancient transports of direct experiential and personal connectivity
— with our sources, their lineages, and their ways of knowing.
The primary organs in spirituality tend to be clustered around theory,
experience, ritual (preserved histories), stories, and simulations.
Yet the vast core of these traditions lies at once
near at hand and entirely (almost completely) hidden from our general
understanding and access. The reasons are complex in some ways but
can be fairly easily exposed:
1. Materialist or objectivist philosophies, backed
with the momentum of prosumptive organs such as material commerce
and banking, easily accrue the predatory momentum to entirely or
almost entirely subsume most active or communal exploration of sP’s
terrains.
2. The existing monolithic historical religions so
vitally dominate our cultures, planet and living experience —
when all they are essentially doing is offering us ‘a metaphor
for what we are and where we come from’ and ‘a metaphor
of our purpose’. How did these behemoths come to be so vastly
and often devastatingly credentialed when almost -none- of them
actually offer direct experiential contact with that which they
appear to be advertising for?
3. Some organs in the gardens of sP can appear as
tyrannically concerned with the domination of terrain as any other
possible predator, and many of the primary religions of the modern
moment are literally ‘more predator than garden’ at
this point, due to the predilection of the predatory elements for
combat, and the comparative solicitude of the ‘truer’
or more real aspects. This makes it extremely hard for any individual
or group to ‘see past’ the vast throngs of terrain predators,
into the real sources and gardens of sP, its histories, epics, and
real potentials.
4. The vitality of the giants in sP is based entirely
on their constantly attenuating their active ability to supercede
any contention in all possible domains, as well as upon
the unique and personal vulnerability of our human lives, cultures
and societies to ‘copying’ stories of circumstances
in which spectacle is broadly presented.
Fundamentally, the truth about our sources and the
sources of our human intelligence, emotion and ‘spirit’
has been buried. Whatever buried it proceeds to successfully
confuse us — yet it must be true that we each actually
contain and constantly elaboratively express what we are
and are sourced in.
This general truth is vastly lensed toward
tangibility when we assemble in common agreement, with or without
our modern ideas, religions, and ‘spiritualities’.
Selected noticings about this garden:
sP’s dominant organs are extremely promiscuous
terrain predators. The non-dominant organs tend to humbly carry
the treasures which the dominant organs lay claim to. Throughout
human history, the various families of this garden have been extremely
active as combatants.
sP’s earliest precursors, in union with the
precursors to the gardens of common knowledge and art, are the foundation
from which both pHilosophy and the sCiences emerged as children.
sP’s organs will naturally vie for control of
resources within this garden, as well as those of other gardens
where possible. sP is like its two children in that it would generally
prefer to dominate over all transports and ways of knowing.
On occasion, this garden does put up a contender for unification,
but these are often from the most dominant and predatory aspects
of the garden, and thus actually serve the opposite of the goals
at the core of the brighter and more vulnerable (read: less warlike)
elements.
If objectivism is correct, it must have somehow managed
to be born of a false parent — since it could not exist until
both spirituality and philosophy had been born into more formal
embodiments from their precursors. It cannot be true that the sources
of objectivist or materialist philosophies were in fact sole
Most accessible and secret domains of sP have ‘many
faces’, not all of which have much to do with sP at all. Many
of these organs are actually ‘sieves’ for the insincere
— they will remain in the superficial and dogmatic domains
of pursuit and understanding, instead of traveling to the sources
and direct experience of what is being proffered conceptually, theoretically,
or dogmatically.
An example would be the difference between someone
who calls themselves ‘Christian’ according to liturgical
agreement with some ‘church’, and a person who actually
adores Christ, has no ‘name or church for this’, and
wanders around healing animals and people throughout their whole
life without ever even being noticed. There is always a ‘hidden
church’ of direct experiential understanding and access.
The predatory organs of sP mimic this ‘core
element’ and then attempt to ‘appear bigger and more
true’ in the domains of cK, so that they can acquire the service
and cognitive resources of those who are hopeful of experience,
but will settle for dogmatic codicil if pressured, or if authentic
experience is not readily available. Usually, this lack of availability
is due only to the absurd and vastly inflated dogmatisms of the
predatory organs who are, singularly and in concert., ever more
adeptly concealing the transports and ways of knowing that lead
to direct contact rather than servitude to codicil or liturgy.
An estimate of religious populations from 1997 (ancient
history) is shown here:
world
religions.
