1- Bottom-Up 2- Top-Down...and their combinations.
The 1st I consider more natural, more primal...because an organism begins to be conscious of the immediate, and has no concept of anything above, beyond, it...nor does it care.
We may consider this organic thinking.
It begins with the sensually perceived, and attempts to extrapolate, the unknown, from the known....the not perceived from the perceived; it involves a projection, using imagination, and it evolves to find an advantage by finding patterns in the sensually perceived to predict the yet to come; offering the organism the advantage of efficiency and preparedness.
The quality of the projection, the imagined, is naturally selected...gradually resulting in heightened awareness.
The 2nd, I consider idealistic, and tends towards the extremes of naive Romanticism and Nihilism.
It begins with a conclusion and works backwards trying to integrate the perceived into the already established goal; the already “known”, yet never experienced.
In this case, the immediately perceived is overcome, bypassed, and rejected, because of the problem it poses, and the adaptation it demands. The mind is seduced by a hypothetical, which, most often, has little reference to the sensually perceived. This intellectual leap (a leap of faith) offers a solution to the immediate, by totally ignoring it, or by totally contradicting it. The power of imagination is used to annihilate the perceived.
This kind of thinking can only sustain itself, for long periods of time, within sheltering environments, where natural selection is overturned, or curbed in effectiveness, due to some willful intervention by some powerful protective entity.
This detached, detaching, projection, begins in primitive minds, as a way of explaining what is terrifying and mysterious; it offers an easy explanation to an immediate stress, by distancing self from its possibilities.
At first it has a minimal effect, as praying to the thunder gods, to protect one's self from the overwhelming, and dangerous, phenomenon of lightning, has only a small influence on an organism's behavior, when faced with this danger. The organisms will (re)act in the genetic ways, natural selection has programmed into it: fight/flight.
It is no more than an additional measure, along with the normal fight/flight (re)actions, offering the mind a comfort which increases the effectiveness of its instinctive (re)actions.
The supposition that thunder and lightning are caused by some hypothetical Will, is a supposition that begins with a conclusion and then finds justifications, in the environment, to support it.
At this stage the Top<>Down thinking still remains attached to sensual input, and it uses the non-experienced as a way of explaining the experienced. Its focus is on preparation.
Then it gradually becomes a hypothesis that finds comfort in the interjection of a mediating familiar: a vision, a shaman, a leader, a priest...a mystical figure, which bridges the distance between the not-experienced and the experienced.
Now, control factors in, as the intermediate Will offers its services at a cost; the authority makes demands upon the individual.
The unknown turns to the known, ambiguously, through the holy-figure; (s)he/it is the one that connects the projected known to the sensually known.
The imagined, but not experienced takes on a familiar form, turning it into something which can be experienced and dealt with on a level the mind is comfortable with.
By doing so, this intermediating figure, most often a masculine energy, becomes necessary, and those who are willing to pay the price for being comforted, must surrender to his authority; he is the expert, the authority, who, for a price, makes the projected hypothetical more pragmatic; he is the one who takes the
presumed conclusion and justifies it to the ones who cannot, in a way which offers them peace and guidance.
As human knowledge increases, turning the once mysterious into phenomena we become accustomed to, the unknown increases proportionally.
Knowledge creates complexities of (inter)active parameters. The more we know, the more complicated our world-view becomes, increasing our anxieties....because now the possible, inflates in relation to the known.
The shaman, the priest, is still needed. He continues to provide the comfort that the unknown is known, or that it can be known...at least, in a greater
part, by him...and he offers his insights, as reassuring gifts, to those that depend on him, for a price.
Increased anxiety demands an increase in the measure of detachment from the known, required to maintain the simple mind comfortable in its environment; an environment still mysterious to it.
The more indifferent the world is exposed as being, all the more the presumed, projected, conclusion, must reject and contradict it.
Nihilism emerges as a necessary psychological (re)action to increasing awareness.
The more complex the world becomes, all the more it must be simplified.
Because the immediate, the sensually perceived, cannot be denied, without surrendering to insanity or solipsism, the solution must be placed in the conclusion…in the hypothetical beyond and/or immanent.
The conclusion, the goal, becomes the "beyond", the "future" (Paradise/Hell - Utopia/Dystopia).
Hell and Dystopia become fantastic representations of the alternative, if the more desirable goal is rejected; a
desirable goal no less fantastic (Paradise, placed in the beyond; Utopia, placed in the immanent).
The more undesirable the perceived is, for the mind, the more intolerable it is to the mind, all the more fantastic this projected final, conclusive, desirable, goal must be – sheltering from the immediate decreases the level of tolerance for the real, making the fantastic increasingly popular and viable.
The Modern Day shaman, the professional expert, the priest, is now the one offering justifications for the fantastic.
The presumed particle is sought ("God particle"), though no such thing has ever been found: the presumed beginning is sought (Creation, Singularity), though no such thing has ever been experienced; natural divisions, of sex and genes, are rejected, though no such rejection is applied to any other species except for man; “rights” are defended, rationally, though no such right has ever been found anywhere outside human artifices, exposing the underlying emotion corrupting reason; all types of mutations are explained, in the most forgiving way, and defended, if they do not disrupt the shared agreement, though no such practice has ever been observed anywhere in nature, except in manmade environments.
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Bottom<>Up thinking begins with the sensually perceived and works upwards, towards the Divine. It Wills itself upwards, when the world tumbles in the opposite
direction.
It begins with experience – the sum of one's known past – and then adds to it the ongoing perception of the world, to formulate abstractions which have references to the sensually perceived world.
These abstractions can then be projected forth, using the imagination, as hypothetical, theoretical, overcomnigs of the immediate.
Nothing is presumed which does not offer reference points to the sensually perceived immediate, and so no nurturing is accepted which does not have a basis on previous nurturing, or the sum of all past nurturing, we call nature.
This kind of thinking is more pragmatic and natural. Its need is to become as lucid as possible, since awareness evolves to offer the organism a survival advantage.
Top<>Down thinking, begins with the presumed known, yet not experienced, and then works to integrate the experienced into the not-experienced.
It begins by taking something for granted and considering it “self-evident”.
Because this is easier and more comforting, the many are seduced by it.
This, in turn, necessitates a fantastic presupposition, one which directly contradicts the
sensually perceived, so as to offer comfort and guidance and hope to as many minds as possible; minds, now sheltered from the immediate to such an extent and for such a lengthy period of time, as to make the experienced, the past, intolerable.
The more dependent the many become, upon this annulling projection of a presumed known, supported by "experts" who feed into this, all the
more vehemently they defend its "reasoning", and its "logic".
These shamans, experts, build careers upon this role…or face ridicule and severe social consequences.
This kind of thinking is idealistic and nihilistic. Its need is to preserve the final, the already decided, which is always heartening and accessible to all those willing to pay the price to the right authorities.
The inclusion of all is part of the power of its peer pressurizing suggestibility.
It seeks a distinction from the past, as it is this past which troubles it and restricts its imagination.
An unfettered imagination is called fantasy and/or delusion.
These minds call it “freedom”, for now they can identify with anything their minds come up with, if this does not contradict with the shared agreement. They rejoice in the easiness of finding an escape from a past that they consider harsh and restricting.
But, there is a third type.
This type walks a tightrope between the previously mentioned two, and it can be called Modern.
It refuses the determinations of the past, but it also rejects the projections of a coming perfect future.
This type is what we call, these days, the "individual".
Its definition of individuality is contained by the presumed points in space/time which it calls its beginning and its end – its birth and death. In the intervening space/time it is totally dependent on the modern experts, the current experts; it remains constantly up-to-date, in tis affiliations.
It feels no connection, and no gratitude, for, and towards, the past, because it is essentially unhappy with the outcome; but it can neither accept the fantasy of a coming future which will save it from existence.
It wishes to live in the "now”...the undefinable present...the contemporary.
Detached from both past and future, it feels no allegiance to anything: not to its ancestors nor to its decedents.
Such a mind is enclosed within the boundaries of a stunted ego.
An ego so pressured into temporal boxes that it needs to inflate itself to such proportions, as to compensate for this loss. It values hedonism, materialism, spontaneity, living in the moment and for the moment; it surrenders, in other words, to its basic animal nature, wanting to find nothing more valuable than its ephemeral existence.
It is most vital in its early stages of untapped youth...and this is why it values adolescence, and childhood, so much. As it grows older it tries to hold onto this puberty, because its creeping mortality makes it feel increasingly empty of all meaning.
It may, for this reason, give itself over to self-numbing, as it approaches its own death; when the pleasures subside and the materials it may have amassed,
fail to offer it comforting, it turns to religion, or some other form of nihilistic spirituality, popular in the age it is imprisoned within.
Nihilism has attained its apex.
Not only is the past rejected, creating the illusion of self-creation, and the choice of identification, but the future has also been rejected, as being a childish projection of fantastic possibilities, because such a mind can now only be soothed by such extravagances.
What remains is a jaded, cynical, husk of animalism; totally dependent on professionals, and completely identifying with the things it owns and the job it does – with its own profession.
Even its family, if it dares to contradict itself by having one, will be no more than an accessory to its castrated, meaningless, life.
Distraction from this contained world, it has placed itself in, or has allowed others to place it in, will be its highest priority.
All hail the rise of the Modern Man.
Last edited by Satyr on Tue Mar 13, 2018 7:03 am; edited 2 times in total