The Renaissance liberated our ancestors from preoccupation with the afterlife, and empowered them to seek happiness here and now. The lifestyle changed, and the culture blossomed. How could the next such change begin?

Without suitable information to show us the way, we pursue convenience—what brings immediate gratification.

But convenience is a deceptive value, which surprisingly often leads to a less convenient condition.

In its shadow, there are a wealth of insights and opportunities that we can use to vastly improve our condition; through "human development", and "cultural revival".

In the shadow of our cherished value—of instant gratification or convenience—reside a wealth of ignored opportunities for improving our condition through human development. When they've become known, the "great cultural revival" will most naturally follow.

The way and the paradox

Lao-Tzu

According to tradition, Lao-Tzu or "Old Master", an ancient wise man of China, was on his way out of China to end his life in solitary contemplation. But the border guard would not let him leave, until he wrote down the essence of his wisdom for posterity.

We let the Old Master convey to us two insights:

• Instead of reaching out for the objects of our desire, must focus on our way of life—and harmonize it with the overarching Way of the universe
• The Way (called Tao) to the highest good is hidden from us by a paradox

We let the following excerpt from Tao-Te Ching, the book of wisdom that the Old Master's allegedly left to the border guard, summarize his message for us.

That the weak can defeat the strong—

There is no one in the whole world who doesn't know it,
And yet there is no one who can put it into practice.

The paradox of physical effort

Moshe Feldenkrais

The heaviest thing we ever lift up and carry is the one we can never get rid of—our body.

We let Moshe Feldenkrais too appear here ideographically, to point to the physical side of the convenience paradox:

We build the technology to make life easy; but the lion's share of our effort is in the way in which we use ourselves—which can only be improved through human development.

The way to happiness

The way of the Buddha

A prince in India rides through the village neighboring his palace, and remains shocked by seeing people suffer. He decides to leave the shelter of his palace and family, and withdraw into the forest to seek a solution.

Having tried several approaches to human development and nearly died trying, Prince Siddartha sat for five years in meditation under the Bo Tree, achieved complete enlightenment, and found the answer to his quest. Returning to the world, his first sermon was about "the Four Noble Truths", of which the first one was the truth of "suffering".

This, of course, is the familiar legend; but is it plausible?

When we looked at it, we found that it wasn't.

It was difficult for us to imagine that even a prince could be so sheltered as to be surprised to see suffering; and that an enlightened being would talk about the truth of suffering as his great realization, and his gift to the world.

All of this changes, however, when we replace the word "suffering" by the original Pali keyword "dukkha".

But what is "dukkha"?

Well, that's exactly what the First Noble Truth of Buddhism is about!

To a future conversation, where we'll explore this theme, we offer the following two points:

• Our everyday emotional life is by and large just dukkha—just that particular kind of "suffering" that the Buddha undertook to eliminate
• The Way he found and taught was not only different—it was opposite from the way in which we tend to "pursue happiness"

The way of the Christ

The following excerpt from Christ's teaching will serve to illustrate The Buddha's Way, and at the same time suggest that it is not in essence different from what other great humanity's teachers taught.

Matthew 6:26 in the New Testament reads:

See the birds of the sky, that they don’t sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren’t you of much more value than they?

The point is, of course, not to avoid work—but to work as an act of service, and without "reaching out" for the fruit. Just as the Buddha, and so many other teachers of the Way—not excluding Moshe Feldenkrais—taught.

The result is well beyond the cessation of suffering. Here is how C. F. Andrews described it in "The Sermon on the Mount".

(The disciples of Christ) found in this new new 'Way of Life' such a superabundance of joy, even in the midst of suffering, that they could hardly contain it. Their radiance was unmistakable. When the Jewish rulers saw their boldness, they "marvelled and took knowledge of them that they had been with Jesus" (Acts 4. 13).

The way to health

Werner Kollath

As a medical researcher, Werner Kollath observed that the diseases that plague us modern people tend to be to a significant degree a product of our lifestyle. And that to counteract them. we wold need a completely new and different approach to health and healthcare.

Kollath was a forerunner of the scientific study of hygiene—by which he understood most generally the lifestyle and environmental factors that influence health and disease. Kollath was careful enough to observe that hygiene was not only a scientific problem, but also a political one—in the sense that it profoundly has to do with (what we call) the power structure.

His own history proved him right—he was in effect eliminated by the power structure, and his project came to naught (see this summary).

Aaron Antonovsky

About two thirds of the women who survived in the WW2 concentration camps later developed psychosomatic consequences; but the remaining one third remained without them. Aaron Antonovsky focused his research on this latter group. Today Antonovsky is recognized as an iconic representative of the scientific study of "salutogenesis" (conditions that lead to health).

Antonovsky managed to reduce the many factors that made one capable of coping to high environmental stress to a single one, which he called "sense of coherence". We mention it here as a link connecting the "psychological" and the "somatic" approaches to health.

Convenience Paradox ideogram

See it commented here.

Culture

By defining culture as "cultivation of wholeness", and cultivation by analogy with planting and watering a seed, we undertook to serve several purposes that are at the core of holotopia.

By specifying that purpose in this specific way, we emphasize the human development aspect.

We can now ask: What sort of information does a culture need, to be able to function as a culture? The answer is already in the definition: Scientific, causal thinking won't help. To see that a seed must be planted and watered, we depend on the experience of the past generations.

Information is defined as "recorded experience". The subtle point is that any kind of record (not only black and white and factual) is included (customs, rituals, works of art, architecture...).

Movement and Qi

This prototype shows how human development, and the heritage of the human development traditions, can be seamlessly incorporated in the academic scheme of things.

A salient point has been to turn the Oriental concept "qi" into a keyword, defined phenomenologically. And then using it to show that a variety of Oriental traditions are really just different ways of working with a single core issue. See a description here.