The Stave In The Wheels
Unless they are specifically prevented from doing so, all systems will spontaneously righten themselves. The universe is a self-organizing, self-correcting, and self-rightening process. All systems are self-organizing, self-correcting, and self-rightening—unless something interferes with the self-organizing, self-correcting, and self-rightening process. The current power-structures in the human world are actually preventing the self-organizing, self-correcting, and self-rightening process of humankind from happening.
The political, social, economic, and cultural patterning (and hierarchy of expectations and demands) of collective human life-systems is organized in the likeness (and by an extension) of the functions of the human brain and nervous system.
Capitalization, Underlining, Quotation Marks
Adi Da uses capitalization, underlining, and quotation marks to distinguish between ordinary speech (which describes the conditionally manifested reality.) and speech that describes the Non-conditional Reality. With the use of capitalization and underlining, Adi Da expresses a different view of the world, in which Truth and the terms that relate to that Greater Reality are given more significance than the language of the separate ego and the conventional world. With quotation marks, Adi Da often communicates that some ordinary term, commonly presumed to point to something real, is, in Reality, only an illusion. He also uses quotation marks to point to a specific, technical meaning he intends. (Please see specific terms in the glossary.)
The human brain and nervous system is, characteristically, patterned to allow (and to seek, and to reward) a limited range of possible experiences and possible forms of “knowledge”—and the human brain and nervous system is also, characteristically, patterned to avoid (and to prevent, and even to punish) experiences and forms of “knowledge” that are not within the otherwise limited range of allowable (and, thus, seekable and rewardable) experiences and forms of “knowledge”.
Thus, and likewise, and by extension, all collective human political, social, economic, and cultural life-systems are (in accordance with the particular “personality profile” of the particular system in each case) strictly organized to allow (and to purpose, and to reward) only certain limited possibilities of experience and “knowledge”, and, otherwise, to disallow (and to restrictively prevent, and to punish) all possibilities of experience and “knowledge” that do not correspond to the designs of the particular case of human collectivity.
If this understanding—rather than any misunderstanding, or mere idealism—is brought to the examination of the totality of all collective human life-systems (political, social, economic, and cultural), then it is possible to re-design, re-orient, and liberate that totality (and every particular case within it) to a universal collective human life-pattern that is based upon the presumption of prior unity (and of inherent inclusiveness), and that is designed both to maximally allow (and promote, and reward) fullest right and true experience and “knowledge” and to disallow (and to restrictively prevent, and to punish, or, certainly, to not-reward) modes of experience and “knowledge” that are merely negative and, altogether, dissociated from the “Perfect Knowledge” of Reality and Truth.
The Global Cooperative Forum I propose represents an approach that is entirely different from all past or present efforts to reduce conflict and to achieve real peace. The Global Cooperative Forum I propose represents the emergence of a truly “everybody-all-at-once” political, social, economic, and cultural force—which will allow and enable humankind to exercise its inherent right and necessity to function as a self-organizing, self-correcting, and self-rightening global cooperative collective.
The Global Cooperative Forum I propose is not based on grandiose speeches about great principles. Nor is the Global Cooperative Forum based on each human being becoming associated with one or another well-intentioned special-interest group. Neither of those approaches is capable of accomplishing the great changes that are now (and forever hereafter) required in the human world. In fact, both of those approaches effectively prevent the self-organizing, self-correcting, and self-rightening process of humankind from emerging. That self-organizing, self-correcting, and self-rightening process must be allowed to freely function in order to reverse the disaster that is now in process. Humankind-as-a-whole—everybody-all-at-once—must be enabled to re-acquire the intrinsic ability to self-organize, self-correct, and self-righten, and thereby prevent the potential termination of human life on Earth.
At the present time, there is less and less true civilization left in the world. The truly civilizing principles are, more and more, being abandoned for the sake of the ego-mummery in which human beings are now and everywhere participating.
The civilizing principles that allow human functioning to demonstrate the disposition of prior unity have already been destroyed—especially as a result of the terrible course of the twentieth century, and beginning with World War I in particular. World War I and World War II were, effectively, the self-destruction of global civilization. As a result of those two happenings, and everything associated with those happenings, the self-organizing, self-correcting, and self-rightening principle of humankind was destroyed. Now nothing but “Narcissistic” ego-culture remains, and the consequent human devastation.
The present-time human world is fragmented and stupefied, utterly misled by the grossest kind of deluded thinking about “reality”. The mass populations of the world are being seduced by the absurdities of “consumerism”. Human beings are, now and everywhere, entrenched in their commitment to absurd “consumer” notions about the potential of absolute “self-satisfaction—and, otherwise, human beings are (based on their failures of “self-satisfaction) overwhelmed by “gross realism” views that appear to sanction nihilistic despair, and even unlimited (and intrinsically meaningless) violence.
The time is dark—but people do not see the darkness. Or, if they do see the darkness, they do not have any means to do anything about the darkness, so they just go along with it. The present-time darkness is a clear sign that the inherent self-organizing, self-correcting, and self-rightening principle is being prevented from happening. Otherwise, the manifestation of the self-organizing, self-correcting, and self-rightening principle would be readily in evidence. Truly civilizing principles are the evidence of a self-organizing, self-correcting, and self-rightening free energy.
Thus, the Global Cooperative Forum I propose is a civilizing process—not at all a process of anarchy or negation. The Global Cooperative Forum I propose is not at all a matter of six billion people participating in some kind of chaotic uprising. Rather, the Global Cooperative Forum I propose is an orderly means for representing everybody-all-at-once in a globally functioning body that has the power to achieve positive actual results.
No positively effective global approach is presently happening in the common world. There is, in global terms, only a persistent inertia of sameness, that is very effectively preventing the self-organizing, self-correcting, and self-rightening process of humankind from happening. Thus, only the status quo is being reliably maintained—and that status quo is leading toward the potential of globally terminal destruction.
The human world is now in a state of virtually infinite fragmentation, in which the individual feels powerless and is just thinking of himself or herself as some kind of “consumer”-ego to be titillated and satisfied, and perhaps to be given a voice, a soap box, here and there. The global state of humankind is absurd and dark. Therefore, this darkest of times requires an immense force of self-correction and self-rightening, an immense emergence of the self-organizing principle that is inherent in humankind as a system of life. Nevertheless, and in spite of this necessity, nothing of the globally Tightening kind is going on. Everybody is asleep. People do not truly realize the scale of the disaster that is happening. Furthermore, people do not realize that humankind is actively doing this disaster—and, therefore, that humankind can also choose to stop doing the disaster, and, altogether, humankind can choose (collectively) to re-organize, self-correct, and truly tighten the entire system of global humankind.
Nothing can possibly stop the disaster except the force of the whole, the integrity of the whole. That is the only happening that will lighten (and en-lighten) the darkness of the human world.
The force of totality (or the integrated whole) is now unable to function. If a long pole (or a barrel stave) were forced between the spokes of the wheels of a rolling vehicle, the vehicle would lurch to a halt. Just so, the integrity of the whole and totality of humankind—which is inherently selforganizing, self-correcting, and self-rightening—has become inert, motionless, and, altogether, rigidified and repetitive, such that the inherent power and tendency of the whole and totality of humankind to self-organize, self-correct, and self-righten itself is not being allowed and enabled to self-manifest. Therefore, humankind (as a global totality, and as a systematically integrated whole) must re-assert and re-enact its intrinsic disposition to require and enable its own self-rightness.
Previous to the advent of modern communications, the human world was a collection of (geographically, and otherwise) disconnected nations (or separate, and, essentially, tribal, political, social, economic, and cultural entities). However, as soon as the process of industrialization produced communications processes that instantly linked the entire human world together, it became necessary for humankind to function as a whole. Nevertheless, rather than humankind functioning as a whole, all the “old-days” factions—nation-states, regionally and culturally limited religions, and power groups of one kind or another—have continued to aggressively confront one another, all vying for absolute power. That ongoing confrontation is what is actively preventing the force of the whole from emerging. The ongoing confrontation between separate (and, altogether, separative) powers and interests is the “stave in the wheels” of humankind.
Humankind must begin to function as a totality, without the factionalizing associations with competing nation-states, competing culture-groups, competing religions, competing political and economic agendas, and so forth. The vested interests that are keeping the “old days” of human disunity intact are what must be bypassed, and replaced by the selforganizing, self-correcting, and self-rightening process—and, on that basis, the priorly unified voice—of humankind-as-a-whole. The Global Cooperative Forum I am proposing is the inherent self-organizing, self-correcting, and self-rightening process of humankind, given a vehicle in which and by which to be effective.
The developing course of industrialization and modernization has not led to the unification of humankind—because the emergence of humankind as an inherently interconnected global totality is what is being prevented by the institutionalization of the “old factions” of separateness. That institutionalization of separateness is how the ancient situation of conflict is kept in place. The “old factions” are all tribal entities, from a time in the past when human intercommunication was splintered by the geographical separation of different territories. In the “old days”, the tribal entities of nationstates and religions were geographically separated from one another. Now, in the age of global intercommunication, these tribal voices have emerged as the big political and religious powers, and their interest is to maintain their own absolute power—even by expanding beyond their traditional “territories”, and into a globalized domain of exclusive (and even totalitarian) power. The only means by which the separate “old powers” can maintain their power is to persistently re-assert the fragmentation of the world—because they, themselves, came into being in times when the world was not functioning as a whole, but when (rather) there was a scattering (or diaspora) of humankind all over the Earth. Out of that diaspora, separate tribes and nation-states—and the separate religions associated with those tribes and nationstates—emerged. However, as soon as modern communications appeared, the formerly separate tribes, nation-states, and religions found themselves, all of a sudden, to be inhabiting the single territory of the one and same and only world.
In the book The Three Christs of Ypsilanti, by Milton Rokeach,* there is an instructive (and archetypally significant) account of an actual happening in a psychiatric institution, illustrating what occurs when presumed human “absolutes” confront each other in the same “territory”. Milton Rokeach, a social psychologist and personality theorist, held regular group meetings with three male psychiatric patients, each of whom believed he was “Jesus Christ”.
* Milton Rokeach, The Three Christs of Ypsilanti: A Psychological Study (New York: Columbia University Press, 1964).
It was a remarkable demonstration of how ego-based (and “self”-absolutizing) human beings characteristically confront one another, react to one another, deny one another’s existence, and work power-efforts relative to one another.
As Milton Rokeach relates, the process of these group meetings (at Michigan’s Ypsilanti State Hospital, in 1959-60) did not result in the “curing” of these three “self”-deluded individuals. Just so, the “dialogue” (so to speak) between all the separate power-entities in the world—tribal, national, or religious—never becomes the wholeness of humankind. No such “dialogue” can ever become the wholeness of humankind^—because all of these tribal, national, and religious forms originated in a fragmented world of disunity, and they always seek to re-assert the absoluteness of their own inherently separate (and willfully separative) identities.
With the advent of global intercommunication, the existing power-forces in the world have become something like the three “Christs” of Ypsilanti. All of the presumed (and competing) human “absolutes” are now in the same room with one another—and they are never going to straighten out their relationships with one another, because their thinking is persistently and willfully based on the presumption of separateness, and their action/reaction engagements with one another are always dramatizations of the effort to be and do “self”-absoluteness, “self”-separativeness, and the willful domination of the “other”. Indeed, even if humankind—as a mass of six billion separate egos—got in the same room together, they would never manifest the selforganizing, self-correcting, and self-rightening process that would enable humankind to become unified as a whole. Separateness cannot manifest wholeness. Only prior unity can manifest wholeness.
The Global Cooperative Forum I propose is an active circumstance of means wherein separateness is inherently not the case—and in which neither separateness nor separativeness is presumed, or, otherwise, allowed to control the character, the purpose, or the results of the meeting. The Global Cooperative Forum I propose is not a context in which separate “anythings” come together and attempt to become unified. Rather, the Global Cooperative Forum I propose is the place of function where unity is prior, where prior unity is persistently presumed, and where persistently presumed prior unity is enforced.
Prior unity is not about six billion separate egos. Nor is prior unity about any particular collection of “big” egos. Prior unity is not about “three Christs” in the same room—or separate bodies of people, each from their own fragment of the world, who come together and are supposed to make a unity out of the persistently presumed disunity. Egos will never unify the world. Only egolessness (or inherent nonseparateness) is the principle of prior unity.
The Global Cooperative Forum I propose is a context in which the inherent principle of prior unity exercises itself, with the ability to make things happen—an ability that cannot be crushed by the “old” powers (whether political, social, or religious). In the Global Cooperative Forum I propose, all the “old” powers must join the whole—washing their flags, dropping their placards, leaving behind their name-tags, and simply functioning as part of the prior unity of humankind-as-a-whole.
No bringing of the “three Christs” into the same room will ever work—because the “three Christs” principle is based on separateness, disunity, and tribal representation. Tribes are not “it”. Tribes are what must be outgrown.
No conversation between separate powers can possibly tighten anything. Therefore, no principle of bringing separate “anythings” into the same room is going to make the world right. The self-organizing, self-correcting, and self-rightening force of the priorly unified whole is the only means by which the world and humankind can be made right.
Humankind must now be in the position of presumed prior unity—but humankind will not realize its inherent prior unity by exercising the voices that are already separate. There must be a bypassing of the voices that are already separate—whether they are “big” voices or “little” voices. It is the “everybody-all-at-once” voice that must now speak and act. This understanding of what must occur is very different from all other efforts that are currently being pursued for the sake of establishing peace in the world.
Many people are disturbed by how things are in the world of the present time—but they do not have an understanding of what to do about it, because they do not understand how systems work, how the priorly unified force of humankind must function, and how egoity undermines all of that. It is commonly presumed that speaking virtuously about great principles is sufficient to bring about the unity of humankind. However, such virtuous speaking is exactly how unity does not come about.
The “three Christs” in the same room never becomes a unity, nor do they become relieved of their illusions. Rather, they simply persist in exercising their differences—because each one presumes to be an inviolable “absolute”. Such is the nature of egos. Such is the nature of tribes. Such is the nature of nation-states. Such is the nature of provincially-arising (and inherently tribal and non-universal) religions. Such is the nature of everything that presumes itself to be separate.
The Global Cooperative Forum I propose is about no presumption of separateness whatsoever. The Global Cooperative Forum I propose is about the presumption of prior unity and no-“difference”. Thus, the Global Cooperative Forum I propose is the context within which the selforganizing, self-correcting, and self-rightening force of humankind (as a whole) can be exercised.
The self-organizing, self-correcting, and self-rightening process is not a process that is now happening on Earth. Thus, the Global Cooperative Forum I propose represents a process that is not like anything that is already happening. Everything that is already happening is a form of the separate “Christs” confronting each other in the same room. Everything and everyone is now tending to function on that repetitively absurd principle. That mummery of absurdity is the enterprise wherein and whereby human egos imagine they can make things right.
Even the most seriously concerned of people make use of the method of creating tribal councils in which everyone gives their speeches. To imagine that this method will result in the tightening of humankind is a fantasy. Indeed, it is worse than a fantasy, because human beings are thereby making themselves dependent on the powers of separateness and separativeness in the already failed world. People trust that their leaders are going to do something about what is wrong in the world, but the leaders are not in a position to do anything fundamental about what is wrong. All the leaders can do is enforce the already-presumed separateness between tribal groups and continue the conflicts between those groups. There must be the immediate emergence of the power of non-separateness—through a forum in which people can participate without name-tags, slogans, placards, or tribal interests (whether national, religious, or local), and simply take charge of the total and comprehensive worldprocess of human beings. In effect, global industrialization and global intercommunication must now (and forever hereafter) be demonstrated by globally-presumed prior unity, non-“difference”, and non-separativeness.
The current tribal disunity simply cannot be allowed to go on any longer—or humankind will self-destruct. That is what humankind does in its disunity. It objectifies virtually everything and everyone, tries to control virtually everything and eveiyone, and (then) will destroy everything and everyone. The “objectification-game” happened long ago. The “control-game” is already in motion. And the “destructiongame” is now in process. At some advanced moment, not necessarily too far into the future, the destruction phase will come to a terminal point—unless this dreadful cycle is stopped.
What creates objectification to begin with? The presumption of separateness. The presumption of non-unity, ego, separate “self”, separate “point of view”. If you bring “absolute points of view” together in the same room, they will automatically create this “objectification, control, and destruction” game.
On the other hand, there is a universe, and no “point of view” within the universe is the universe itself. The universe is the context of all possible “points of view”. How is it possible for the universe to be a self-organizing, self-correcting, and self-rightening process? The universe is a self-organizing, self-correcting, and self-rightening process because the universe is not merely a “package” of countless numbers of “points of view”. Rather, the universe is a prior unity—prior to any and every “point of view”. That is the Reality universe.
Humankind is functioning on the principle of ego—or separate identity and separative activity. Separateness and separativeness—or ego-“I”—is the idea of “difference”. That idea inevitably manifests as the process of objectification, control, and destruction. Scientific materialism (rather than true science, or free enquiiy, itself) is the “late-time” philosophy of egoity. Scientific materialism gives voice to the dark presumption of non-unity—in other words, to the presumption of “point of view”. In Reality, the universe is a prior unity, prior to all “points of view”. Therefore, true science simply investigates the universe that is priorly one and indivisible.
The right action of humankind is action based on the presumption of prior unity—not ego, not tribes, not any kind of form, idea, or cultural expression that came about or emerged in times of disunity. Humankind, as a whole, in the Reality-universe, and as an indivisible totality that ultimately exists as an unspeakable prior unity of absoluteness—that is Reality-humanity.
The Global Cooperative Forum I propose is the means whereby humankind can function on the basis of prior unity. Without that means, humankind will destroy itself—in its “allegiance” to the principle of non-unity, or egoic separateness and active separativeness.
Therefore, any effort to tighten the human world based on the principle of separate “points of view” is not “it”. That is how to understand whether any lightening effort can be effective or not. Look at it. If it is based on the presumption (and the meeting) of separate “points of view”, the paradigm of action is not right—regardless of the virtuous intentions that may inspire such meetings. There is no piecemeal approach, or tribal approach, that is going to work.
As a system (or a functioning mechanism), the Internet is inherently non-tribal, inherently global. Therefore, the Internet is a force (or a potentially self-organizing, selfcorrecting, and self-rightening system) that can be used for right global effectiveness now. The Internet has arisen coincident with the emergence of previously fragmented humankind into a world scene of total inter-communicativeness. The Internet is currently tending to be mis-used, in the tribal (or ego-based) manner—but it need not be mis-used. Simply as a mechanism in and of itself, the Internet stands free— prior to all factions, tribes, and egos, and it is potentially connected to everybody-all-at-once.
For the Global Cooperative Forum (as I propose it) to function in a right and positively effective manner, there must be representatives, in the manner of a republic. Democracy is rule by “everybody”, or a mass of individuals—like countless “Christs” in the same room. A republic, in contrast, is a representational mechanism, or a true selfintegrated system. Democracy is everybody-one-at-a-time-— but a true representative system (in the mode of a republic) is everybody-all-at-once.* The Global Cooperative Forum I propose must be truly representational, in order to be sufficiently ordered and focused to accomplish things. Six billion people in a “chat room” cannot possibly get anything done, except for the self-repeating chaos and inertia of their separate presumptions and motivations—but six billion people can be rightly represented (and made rightly and positively effective) in and by means of the systematically integrated prior order of a true globally functioning forum.
In addition, the activities of the Global Cooperative Forum I propose must be completely knowable—as they are happening—so that everybody can participate in this representational process, rather than the representatives meeting on their own (or secretly, invisibly, and without accountability to the whole of everybody-all-at-once).
There are all kinds of mechanisms required in order to make the Global Cooperative Forum (as I propose it) work effectively, but, in such a Global Cooperative Forum, there is no separate collective (and no individual) that is senior to the whole. The whole must be (and, inherently, always already is) senior to the parts. In the current human world, the parts are all self-presumed “absolutes”—each of them (variously) trying either to fulfill itself separately or else to achieve unity with all the “others”. That “paradigm of parts” cannot work. Only the paradigm of prior unity is right and true—and always fit to work. When the parts presume themselves to be senior to the w’hole, the inherent unity of all becomes subordinate to every kind of separate and separative inclination—but when the whole is presumed to be senior to the parts, prior unity becomes the understanding of every one, and all.
* In “Reality-Humanity”, Adi Da refers to the right pattern of the Global Cooperative Forum as in the mode of a republic—but he is not, thereby, suggesting a future global order made up of one single political entity, or state. Rather, he is applying the term “republic” to the Global Cooperative Forum to indicate governance through a particular kind of representation—one where the representatives would not necessarily be elected by the one-person-one-vote principle, but chosen (by some commonly agreed means) based on their evident qualifications to represent the interests of humanity as a whole.
In the Global Cooperative Forum I propose, all of the parts must consistently relinquish their “absoluteness” to the whole, and the whole must be globally and thoroughly accepted as the senior principle to which all parts are inherently (but always positively) subordinate. Only in that case is it possible to effectively address urgent issues. Nevertheless, the Global Cooperative Forum I propose cannot accomplish results merely by a central authority issuing verbal pronouncements to a mass of separate and separative (and, thus, perpetually insubordinate) listeners. The Global Cooperative Forum I propose will accomplish results because there are six billion (and always more) human beings always standing as one—and always ready to act on a unified and principled cooperative basis. The prior unity of a consistently principled global cooperative order of humankind, functioning twenty-four hours of every day to positively effectively address all the problems and issues shared by all, will consistently disallow the forces of tribal and separative inclination to engineer conflicts and (thus and thereby) to sidestep the issues humankind must address if it is going to survive.
In the Global Cooperative Forum I propose, absolute seriousness is required of everyone, and all. Such seriousness requires the relinquishment of the ego’s dominance and the ego’s absoluteness. Such seriousness requires consistently principled participation in the self-organizing, selfcorrecting, and self-rightening process of humankind as a priorly indivisible unity in which there are no separate “absolutes” at all, and in which all presumed-to-be-separate-“anythings” relinquish their tribal presumptions.
The ego characteristically presumes “absoluteness” to be true of everything in which it is involved. All such presumed “absoluteness” is an illusion—-but it is an illusion that has controlled the world to the point where the world is now in the phase of destruction. The destruction-phase can only be stopped by relinquishing the presumption of separateness and the activity of separativeness, and by establishing the functioning process based on prior unity, and by enabling everybody-all-at-once to participate in that process fully, freely, and positively.
What is at the end is the same as whatever is at the beginning. If you begin with separateness, the end is dark. If you begin with prior unity, all that emerges is light.
Humankind-as-a-whole does not have a label—whether tribal, national, religious, or of whatever kind. In some sense, humankind-as-a-whole does not even have a histoiy, and exists in present-time only. Humankind-as-a-whole has no axe to grind and no stave to force into the spokes of its own wheels. Humankind-as-a-whole exists in Reality, not in time—but humankind-as-a-whole activates itself in the context of time and space, in a self-organizing, self-correcting, self-rightening manner (if allowed to do so, and if it presumes its own inherent right and ability to do so).
It is not in the interest of anyone for there to be the destruction of the possibility of human life. Therefore, it is not in the interest of anyone for any tribal faction of whatever nature to “win”. Indeed, it is not in the interest of anyone for any tribal factions to be at war with one another.
Separate-“anythings”-seeking-unity is the principle of falseness. Separateness cannot achieve unity. Unity is a prior condition that must enforce itself. If this is clearly understood, then it will become obvious what must be done, and what must not be done (or allowed to continue), in any particular circumstance.
The persistence of tribal conflicts must not be merely tolerated, as if it is just “the way it is”. It does not have to be “the way it is”. If the mode of tribal conflict is merely allowed to persist, it will destroy everybody.
Humankind must organize itself. No “one” can organize it. Humankind must, as a whole, animate the self-organizing force that is inherent in all integrated systems. The self-organizing, self-correcting, and self-rightening force inherent in humankind as an indivisible whole—and not any particular individual or group of individuals—is what must emerge as the Global Cooperative Forum I am proposing to all.
Humankind-as-a-whole does not, at the present time, presume that it has the power to change the world-situation. Human beings are tending to be distracted by all kinds of stimuli that encourage the continuance of the status quo. Therefore, the usual “organizing” of separate “anythings” is what will tend to happen. However, the attempt to “organize” countless “points of view” is not “it”. What is required is the emergence of the universally representative force that transcends “point of view”, and that self-organizes, selfcorrects, and self-rightens the inherently indivisible whole of everything and everyone. The Global Cooperative Forum I am proposing to all is the tangible active manifestation of the necessary, and universally representative, and effectively egoless force of globally self-integrated humankind. In and of itself, My description of that necessary force may sound like some kind of a metaphysical or abstract principle—but it is not merely a metaphysical or abstract principle. It is an actual force of happening that will necessarily, and inevitably, and fully tangibly and actively emerge—if the “stave” is “taken out of the spokes of the wheels”.
In the current world, everything and eveiyone is being controlled by the pre-industrial and pre-global tribalization of humankind. Tribalization is persisting in the form in which it existed previous to the Industrial Revolution. Culturally, humankind is still locked in that condition—even though industrialization and modernization, including the advent of the Internet, have happened.
In the late nineteenth century, state-of-the-art communication was the telegraph. Before the telegraph, it took days, weeks, even months, to get information from one place to another—so people could freely carry on, without knowing what was happening on the other side of the planet. As soon as there was the telegraph, there was virtually instant knowledge of what was happening on the other side. And, immediately, the telegraph became the means for widespread falseness of communication. As soon as each side in a conflict could know (in “real time”) what the other was thinking, saying, and doing, then false communications—in other words, communications that would mislead one’s enemies about what one was thinking, saying, and doing— began to emerge as a basic aspect of modern communications. The strategy was to represent oneself as seeming to think, say, and do what one was not actually thinking, saying, and doing. As a result, the now-complex pattern of global communication, including the Internet, is, to a large degree, based on misinformation—or intentionally false and intentionally misleading communication that (for the sake of some kind of advantage to the separate communicator) hides what is actually being thought, said, and done.
At the present time, the Internet is by no means functioning as a unifying principle. Rather, the Internet is, to a significant extent, functioning in exactly the opposite manner—just like the rest of the world. The Internet is, to a significant extent, functioning as a super-version of the telegraph that emerged in the nineteenth century, where people very quickly got the notion of false representation as a political, social, economic, and cultural strategy.
Therefore, it is not to be presumed that the manner in which the Internet is characteristically used in current time is, itself, right. However, the systematic mechanism (or inherently self-organizing, self-correcting, and self-rightening system) of the Internet obviously can be used altogether rightly and positively.
In the present world-situation, there are six billion human individuals struggling to survive. The six billion individuals attempt to shore up their survivability by becoming associated with groups of various kinds—small tribal groups, larger national groups, traditional religious groups, and so forth. Membership in such collectives is naively presumed to enhance the survivability of the separate individuals. That is why people become associated with such groups. Such association relieves people of a certain anxiety—and people also like to imagine that such association relieves them of the responsibility for right action.
The world is a madhouse—a mummery of egos, full of illusions.
Nevertheless, the potential of sanity is always priorly the case.
Now sanity must come to the front.
Human beings must now presume to act and live in the inherently sane manner of prior unity—and of the Indivisible Prior Truth That Is Reality Itself. ■
Adi Da, the World-Friend
Adi Da was born in New York, in 1939. The author of over sixty books, he has lived in Fiji since 1983 and is a Fijian citizen.
Throughout his early childhood, Adi Da enjoyed a state of extraordinary spiritual illumination. At a very early point in his life, he intentionally relinquished this state, in order to learn the cause of human suffering and the way to go beyond it.
Later, as a young man, Adi Da immersed himself in the traditions of human wisdom and spirituality. His Western studies included university degrees—in philosophy from Columbia, and in literature from Stanford. Following his university years, he intensively engaged both Western and Eastern forms of spiritual practice.
Eventually, at the age of thirty (after a final period of intense spiritual endeavor), Adi Da was re-established in the freedom of the illumined condition he had known in his earliest life. After that, he began to offer formal instruction in spiritual practice to those who came to him—creating (over the course of several decades) what is now an unprecedented body of spiritual, philosophical, and practical writings (www.dawnhorsepress.com), as well as his literary masterwork (the Orpbeiis trilogy, www.mummerybook.org), and an immense body of visual art (www.daplastique.com). In 2007, his artwork is being shown as a collateral exhibition at the 52nd Venice Biennale (www.adidabiennale.org). Adi Da has also “curated” a library of the world’s greatest practical, philosophical, religious, and spiritual wisdom, and his annotated bibliography of this collection (currently running to over 8,000 books, videotapes, DVDs, and CDs) is entitled The Basket of Tolerance.
Adi Da is not political in any ordinary sense of the word. Rather, his address to humanity and the process of civilization comes from his lifelong intention of communicating the truth of existence—uncovering both the essential driving forces of limitation and suffering and the means to go beyond those forces. ■
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