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.
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.
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.
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.
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.
Not all intelligence can be artificial now, so if we make a mistake, the consequences are no longer simply located within an institution or a national culture.
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.
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.
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.
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.
