Nevereverlution – life is – texts generated by cosmic contexts

There is no way of knowing if competition between individuals within the same species is the main factor as a mechanism for explaining species change.

The two examples invoked by Charles Darwin in his famous book to illustrate natural selected are entirely fictional – creatures of the imagination. As such they sit alongside all manner of hob-goblins in our mythic menagerie.

Darwin’s two examples belong, perhaps, within the Linnaean category of Paradoxa – alongside Hydra, Unicorns and Dragons etc. That is – creatures of the imagination.

Other possibilities to account for species change (vis-a-vis fixed species) include cooperation (as ‘natural selections co-founder’ Wallace knew).

The success of ‘competition between individuals’ as the mechanism of species change – the cutting edge of creation – can be attributed to social processes at work in elevating a whole cluster of privileges in Darwin’s time. These included the promotion of an ideology which served a newly emerging elite.

This is not to deny that there may be cases where competition between individuals within the same species does account for species change.

What is to be denied is any privilege which is attached to this particular factor – competition between individuals within a species.

The claims of privilege for that factor are not supported by actual, empirical scientific examples in Darwin’s grand master work.

We would do much better to raise the stakes to a much higher level – to extend our view of things – and say that life’s texts are a function of totalising cosmic contexts.

In place of a linear progress marching with purpose towards some imaginary end state, life is endlessly generated by cosmic contexts.

Rather than internalising the mechanisms of change within a species – which requires the same artificial idea of life as that which places life-forms in zoos away from the ecosystemic context which produced them – we need to be able to see individual life forms as being fashioned by the sum total of existential factors.

And when we arrive at this level, we understand both why it is that believers in monotheistic gods have a gut rejection of materialist theories of evolution cast in the Darwinian specifications and, additionally, why naturalism pits itself against ‘old fashioned’ forms of religion.

Naturalism, in seeking to negate the claims for privilege of the previous elite (a divine right to rule from which commoners where excluded by birth) excludes something else of great importance

The understanding of life which factors in – in so far as is possible – the sum total of existential factors which make up a cosmic context is exactly the sort of thing which men like Darwin in the 1880s sought to exclude from their ‘naturalistic’ cultural code.

To the extent there is any divinity, it runs through all forms of life. There is no simple ‘animal’ condition.

When we transcend notions of ‘animals’ necessary for the whole naturalist myth to flourish we actually build on the gains of Darwin, and are getting better positioned to ask other questions of Being.

Life is much different to the sort of thing imagined by naturalists and their colleagues in the patent offices and genetic engineering corporate labs (as part of a whole cluster of control trips built around false claims for privilege).

Life’s texts – like this one – are generated by far greater factors than those which constitute capitalism, socialism, naturalism, deism …

Life – as part of the great never/ever cycle – moves on.

Welcome to nevereverlution!


Equal time for sense and nonsense?

One of the traps for Beings of our kind comes from the role of control trips which are built into what we are encouraged to call ‘culture’.

We are provided with a ready-made complex of ‘narrative scripts’ (or whatever) which play a role in how we organise experience and of how we relate to our surroundings (and each "Other").

In the modern West, formal education placed its emphasis on how we made ‘sense’ out of things.

In the age of the industrial transformation of so much of life, construction was the dominant value.

Less time, if any, was provided for a counterbalancing deconstruction. To fashion sense without recognising the place of nonsense – the aim of the Age of Reason- is  to worship a fetish of life.

This leads to a most unbalanced condition of Being. And, given the role of how our ‘sense perceptions’ are a product of our minds,  this one-sided ‘sense-making’ process greatly influences how we act (and it is not always good).

To find our way out of the mind traps which lead us astray we need to spend a corresponding amount of time on not making sense.

Post-modern approaches have provided us with a new opportunity with spaces for unpacking the sense- making narrative/scripts. Part of our Being delights in taking things apart to see how they operate. (I am thinking of the younger Dalai Lama who took watches apart – and who could not always get them back together again. We have all been there.)

The craft of watching-making is a specialist skill, and the tools making necessary for the means  to carry out that finely tuned craft was important in the beginnings of the industrial transformation.

The art of deconstructing – of making nonsense – is similarly in its early days. In the West, at least, a few people have been and are working on the tools we need to balance sense with nonsense.

To find our way out of the mind traps which lead us astray we need to spend a corresponding amount of time on not making sense. It takes an effort to escape from the force fields which are part and parcel of bourgeois norms prepackaged into life for us petite-bourgeois everyday folk. This is a Western challenge, and a global one as well.


Looking at what is taking place in mainland China at the moment, the same problem exists. Materialists of one kind or another need to be able to appreciate just why it is that something like Tibetan Buddhism, which may not make ‘sense’ to them, has a special place in life.

Life moves towards it’s fullest form of realisation when those committed to major control trips and in positions of power (since we seem unable to free of planet of them at this time) are able to appreciate that its is the things which don’t make sense  (to them) which must be respected and provided with a secure place in the overall scheme of things.

To the peoples of China who pulled off a major ritual success with the opening ceremony of the Olympic Games we say "Well done!"

Now, can we have some of your famous Harmony – with corresponding yin to balance the excessive fug of far too much yang?

Embracing the Dalai Lama – and all he represents for life on our home planet – is one means of moving towards this healing.

A key question in Chinese-Australian relations.

A good deal of the planet’s intellectual resources (in the form of people’s attention and media coverage) will be consumed in the next few weeks with the mass hysteria which we know as the Olympic Games.

As we view the pollution in China during the Olympic Games (themselves an unbalanced distortion of life which elevates ‘competition’ on a pedestal) we may wish to ponder just where all this is heading.

The pollution is produced in part by exports of Australian gas, coal and minerals (which also props up the present Australian economy).

A key question at this time is "What is the relationship (if any) between the suppression of the cosmic maintenance practices of Australia’s First Peoples and global warming (and/or life running amok generally)?"

Do not expect Westernising experts, authorities  and media workers to be able to frame such a question.

They suffer from a form of professional deformation – a conceptual blindness and a split of Being – which  aligns seamlessly with the failure of the Anglo-Australian modern-nation state to recognise the place of First Peoples in Australian life.

We are dealing with – and surrounded by – incomplete, and therefore false, representations. This denies us the conceptual means by which we can come to grips with some of life’s major problems.

By removing the Dreaming components of Australian life, what is substituted is a fetish which lacks information about where things fit into life (to the extent that they may fit). Unbalanced living results.

China is rapidly becoming another very clear example of this unbalanced way of living.

Trade and exchange relationships between Anglo-Australia and mainland China fail to engage with life’s true representatives in Australia – the remaining senior indigenous lawmen.

While we would hope that mainland China – where the depth of appreciation of the role of complementary opposition (in the philosophies of yin-yang) has historical roots – would provide a more balanced approach to ‘development’, it is clear that those presently in power have no time or inclination for such ‘global’ considerations.

And, as a result of ‘developments’ already in place in other parts of the world, this means that we all may have ‘no time’ to address (let alone redress) the real issues which threaten us all.

If there is a ‘little time’ still available,  then while a large part of the planet’s mental capacity is occupied by these rituals, it is to be hoped that some people will look passed appearances and recognise deeper underlying realities.

Neo-Greek and Roman bread and circus rituals alone will not – can not – sustain us.

Care of our ‘soul’ requires us to receive – and be nourished by – life’s  Dreaming messages as well.