Pragmatism as a theory of meaning implies that texts, words and other symbols are consecrated by our use of them; the Holy Bible is Holy to those who read it as sacred story or divine guidance, and cannot be holy without those readers who live by its light. Continue reading Sacred play
And among His Signs is the creation of the heavens and the earth, and the living creatures that He has scattered through them: and He has power to gather them together when He wills.— Qur’án 42.29 (Yusuf Ali)
To ‘gather them together’ is to un-differentiate them, i.e. to uncreate them. On the other hand, the scattering is only through physical spacetime. In eternal meaning space, the myriad beings together now constitute the Living One, the buddha-nature, the Universe of Firstness. And since the world is inside out, each individual is a recreation of that singularity. ‘The entire universe suffers the pangs of a new creation in and through a person’s existence’ (Kim 1975, 172, after Dogen).
You can’t create and evaluate at the same time. Even in Genesis, evaluation comes after creation.
And God made the beasts of the earth according to their kinds and the cattle according to their kinds, and everything that creeps along the ground according to its kind. And God saw that it was good.Genesis 1:25
Rainer Maria Rilke tells us that a good poem can only emerge from a lifetime of experiences, which are not only remembered but, you might say, inhabited. (Or you might say that they inhabit you.) Continue reading Creativity and karma
Polyversity provides that a word can be taken in various ‘senses.’ In the context of the previous sentence, the word ‘sense’ means something different from what it means when we speak of ‘sense experience.’ Yet there is a connection linking the various senses of sense, as a study of the history of the word will show. Continue reading Imagine
Every convention was once an invention – though probably not by an inventor conscious of being one.
Expression relates to assertion as creation to description. Continue reading Expression and transformation
When the mystic ‘knows his Lord,’ he knows that he has a God in the same way that an organism has a world: he dwells within it, owns up to the condition of being owned by God. Nevertheless it is his God, his creation, since his Lord is his very singularity turned inside out. Continue reading I and I, Creator and Creation
We see what we focus on: what we see distinguishes itself from the visual field: the dynamic object determines the sign to determine its interpretant. Cognition begins by making distinctions; recognition continues with emergence of relations from the phaneron, now that things have emerged from the phaneron. Continue reading Seeing things