For the first time in human evolution, the individual life is long enough, and the cultural transformation swift enough, that the individual mind is now a constituent player in the global transformation of human culture.
If you do not create your destiny, you will have your fate inflicted upon you.
The conscious process is reflected in the imagination; the unconscious process is expressed as karma, the generation of actions divorced from thinking and alienated from feeling.
One way to find food for thought is to use the fork in the road, the bifurcation that marks the place of emergence in which a new line of development begins to branch off.
Hominid and human evolution took place over millions and not billions of years, but with the emergence of language there was a further acceleration of time and the rate of change.
Idealistic reformers are dangerous because their idealism has no roots in love, but is simply a hysterical and unbalanced rage for order amidst their own chaos.
A World is not an ideology nor a scientific institution, nor is it even a system of ideologies; rather, it is a structure of unconscious relations and symbiotic processes.
The conscious purpose of science is control of Nature; its unconscious effect is disruption and chaos.
Unconscious Polities emerge independent of conscious purpose.
In the domain of cops and robbers, an interdiction serves to structure a black market and a shadow economy.
The more chaos there is, the more science holds on to abstract systems of control, and the more chaos is engendered.
Ideologies do not map the complete living processes of a World.
Catastrophes are often stimulated by the failure to feel the emergence of a domain, and so what cannot be felt in the imagination is experienced as embodied sensation in the catastrophe.
With the emergence of civilization, the rate of change shifted from hundreds of thousands of years to millennia. With the emergence of science as a way of knowing the universe, the rate of change shifted to centuries.
The teacher of history's work should be, ideally, not simply a description of past cultures, but a performance of the culture in which we live and are increasingly taking our being.
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