Perceiving complexity (part 9)
Part of the series Perceiving complexity
As I said previously, in the long human history most of the men had a limited immersion in the unknown by themselves and this largely passed unnoticed, as the social structure was making too little use of its potential. Then it came the modern age with its scientific revolution and the realization that you can’t just give the answer that seems to you the most apparent to how much “2 plus 2 makes”. There is a whole real life beyond the classical sense of meaning humans have.
For a while it looked like an endless quest for empowerment, an optimistic view of endless possibilities. If feels like the mood began to change when the First World War went awry, that started to show how humans are not so much in control of the situation as the previous 19th century made them believe. And all that followed only deepened the underlying realization of the complexity they unleashed without having much understanding what is it about. All kind of ideologies preaching idealistic and harsh regimentation of the people under some simplistic worldviews determined incredible suffering and failed lamentably.
The concept of modern science is still too much indebted to the classical human impression that there is an inherent plateau of stable meaning in everything. There is not yet much awareness that this seemingly natural and obvious stable sense of overall meaning is based on the classical masculine control of the situation and that its proper use to face the unknown of real life supposes also suspending the belief in all that structure of meaning you created in your mind. For good or worse, some scientific progress continues, but it is too haphazard and it does not respond properly to the complexity unleashed by the scientific revolution. The scientists end up too immersed in and they identify too much with the structures that currently appear coherent for them. This while if you opened the Pandora’s box of this revolution you need to be up to it.
The scientific quest largely continues to be based on the human sense of peace of mind that there is meaning and order in everything, you just need to find the specific details of that pre-existing order. The typical scientist is like this gorilla puzzled by the mirror the author of this video installed in the forest. The other members of his family notice it in passing, they are puzzled too, but after a while they go back to their usual routine. This guy however can’t get his mind off that mirror and all the inadvertences to his worldview it poses. He tries all kind of approaches, he rests for a while lacking any further ideas. After his mind gets some rest, new angles to see the situation crop up or he just tries again previous ones. The problem is that he approaches the puzzlement from a stable frame of mind of feeling in control of the situation (which, on the other hand, also spurs the quest for knowledge at this particular individual, this is something that challenges his sense of a meaningful world).
A much richer scientific quest may appear when you are much more conscious of the complexity of the real life behind your sense of being in control of the situation. Something like in Aldoqchi qiz (“Deceitful girl”) of the Uzbek singer Botir Xon. The guy met a girl online, talked with her on the phone, she sounds so feminine, let’s meet in real life. He promptly goes to the meeting place, he eagerly waits for her to arrive. He has no idea how she looks like, but he has a mental plateau with a peace of mind regarding her. Thus his mind very easily slides into seeing her in whatever attractive woman passing by. All this time, the real woman sits somewhere behind and laughs at him and the other men she may have also lured there.
Lots of serious problems in the human gender relations are laid bare in this video. To begin with, the man has no sense of complexity of real life when it is about that woman. She talked very feminine at the phone (how else could she be attractive?), she does not pose any obvious complex issue to take in consideration, this is how women are supposed to be in the typical human gender relations. It is not at least like a lioness who sleeps in the middle of the road if this is what she likes and fights back if a male tries to surprise her.
The masculine human and gorilla minds enter in a plateau of a stable worldview as control of the situation when it is about females. This while they constantly need to face the complexity of the world if they are in this powerful position. The previous inquisitive gorilla male was still young and not yet in the gender game, this is why he did not perceive his own image as dangerous. By the beginning of the video the boss of the group was present too on the sideline, but he was avoiding the mirror, since that meant the revelation of another strong and dangerous male in front of him.
In Botir Xon’s musical video, those three men are stuck in their stable plateaus of feeling in control of the situation without any challenges in relation with the woman they are supposed to meet. Most likely the woman does not like this, it is nothing personal about her in the image the men created in their minds (plus that, if she accepted this lack of awareness about her real personality, this would invite serious problems down the road). She does not find a way to change the situation, all she can do is to watch the men ridiculously chasing whatever attractive woman passes by in that area as a result of their simplistic view of who she might be.
The situation changes when they enter in conflict with another man. Two of them run away, the other one finds a clever way to manipulate the dangerous man’s perception of the situation. This also takes him out of the plateau of stable control of the situation. The human males have lots of experience accumulated along generations in facing the complexities of real life, only that they do not make a clear distinction between the stable plateau of control of the situation and the rather sub-cognitive suspensions of belief in their own mental structure as control of the situation.
In this case, the dangerous situation determined the suspension of belief in the plateau of mental structures. His mind entered in that fluid masculine mode that exhibits complex perspectives from a disempowered angle around the human psychological organization, which likely men got wind of from the women in the distant past (before Homo Sapiens?). After the danger passes, he continues with this state of mind (the other one proved to be such a dead-end in his quest for the woman anyway), he abandons the front side and begins exploring the back side (this is about some specific Altaic cultural nuances). He still goes after whatever attractive woman he notices, only by chance he stumbles upon the real her and he gets the feeling that she is the one (she has a subliminal opening for communication and he has to notice this subliminal level so that she can feel that her real personality is taken in consideration).
The humans have this psychological mixture between an official plateau of the peace of mind of being in control of the situation and rather sub-cognitive slides into a fluid state of mind in which the straightforward belief in the structure of that plateau is suspended. It looks like originally the women developed this fluid state of the mind as a result of their disempowered situation. The men got wind of it and they use it at a sub-cognitive level in which they suspend the belief in the rather static mental structure of their plateau of control of the situation while still seeking and projecting control of the situation.
A powerful position can predispose them to use the sub-cognitive fluid option to manipulate the perceptions in a manner that keeps upholding the already existing powerful structure. For example, by the beginning of the coronavirus crisis in Russia, Putin did his usual shtick of projecting strength, by shaking hands with people. However, everyone who was supposed to get close to him was tested in advance for coronavirus.
A man in a threatened position, like the guy in the previous video who annoyed the much stronger man, is in a situation similar to the original feminine one that created this fluid state of the mind. The classical masculine application still tends to have some differences here in the sense that the man is thinking in terms of control of the situation (the classical feminine application tends to be much more based on the raw reality and thus more open-ended).
He is not focused on how to uphold an existing power structure like in a “Putin handshake”, since he does not have any such practically useful structure to lean on. He is about to be beaten in the next moments. He has to suspend belief in whatever plateau of mental structures that gives him a sense of control of the situation in his mind and immerse in the plenitude of that raw reality perspective. The multidimensional abilities of thinking offered by this perspective can offer him ways to project power.
He is going to the other side of the Moon to ignore the side of the Moon facing the Earth, while a “Putin handshake” supposes going to the other side of the Moon to ignore the Earth. In the latter case, someone like Putin still takes in consideration the fluidity of the real life on Earth and uses it heavily, but it’s use is focused on upholding the already existing power structure projected on the side of the Moon facing the Earth. On the other side of the Moon, the existing power structure has the opportunity to not face the reality directly, it can get fluid and mendable without being called out for all its inadvertences in projecting meaning on Earth. The person takes in consideration the current real life situation he noticed on Earth and he gives a spin on his fluidized power structure in a way that it can still project an overall sense of meaning. He is seeking a way to salvage the current sense of being in control of the situation under the assault of the new developments brought by the real life. He takes the new developments in consideration only to find ways to be on top of them (many times this turning into “socially credible” ways to ignore them).
Someone who is in a situation with no power structure to rely on and finds himself under threat goes to the other side to ignore the belief in the existing menacing power structure and focus on finding something that structurally blocks the threat. Now I realize that initially, in the previous parts of this series, I wrote that only women do this. But, as I immersed in writing, now I ended up describing a situation in which a man does this too (what I write here is rather work in progress, I figure out myself new aspects as I think how to put in words these rather fluid perceptions).
Only that the men tend to use this situation by still thinking in terms of controlling the situation. The man may escape from the threat and just mind his business afterwards or, even more, he may produce a new power structure or he may keep a shadow control of the situation as a power structure without assuming direct control. And, of course, these are the situations when the men manage to use this possibility, as many of them don’t (the other two men in the video fled away).
Due to the focus on the control of the situation, the two masculine ways of going to the other side are not so distinct as in the cases of the corresponding feminine applications. The difference between the two kicks in when the man has a clear idea that the current power structure his mind is based on is doomed (and he is ready to accept this). Then he can ignore all the edifice of power in his mind and see everything afresh from a multidimensional perspective. This if the man has for himself such a clear understanding and acceptance of the situation. Lots of men are just mentally blocked in such situations and they may defend themselves in a losing battle or they flee or they give the opposing party a central role as the “bad guy” master of the unknown.
The last case is like in the aforementioned Daler of Rajvir Jawanda, the easy way out being to manipulate the perception of the population that the opposing party is the reason for the existing structural problems in their society. In this perception, the “bad guy” is like a worshiped gateway to the complexity of the real life, he is the master of the unknown and he uses that mastery to oppress the people. If people annihilated him, life would be fine. In practice, this means you remain mentally in the same simplistic and narrow-minded plateau of the peace of mind of being in control of the situation and you are doing nothing to address the structural problems caused by the complexity of the real life.
It is not that there are no bad guys, but you have to face yourself the complexity of the situation. In Aldoqchi qiz of Botir Xon, the man did not give the central role to the one he ended up in confrontation with, he focused on how to solve himself the situation. This turned into an opening of the mind to a multidimensional view of his psychological perceptions beyond the classical masculine plateau. This is also reflected in the relating with the women, he further on abandoned the front side (as the plateau of peace of mind that everything is under control) and explored the back side (the multidimensional view of the complexity of the real life). He was still acting like a man looking for something pre-definite as a mental plateau, but he had the chance to stumble upon her and sense that she is a person with an individual fluid life of her own. Compare this with Rajvir Jawanda’s Surname, a man who avoids anything beyond his plateau of “meaningful world” mental structures, the woman brings the raw reality freshness, he likes that a lot, but she has to be as demure and airhead as possible to not put any challenges to his simplistic worldview.
Someone like Ammy Virk in Yaar Jundi De does not give the bad guy the central role, he keeps himself the central role in that ongoing confrontation, he is the master of the unknown, he is immersed himself in the complexity of the real life, beyond the “meaningful world” plateau of mental structures. And this is reflected in his other music and films in which he acknowledges that he can be like a deer in the headlights in relations with women. This acknowledgement opens the mind to the growth of a sense of self in that fluid psychological environment.
This particular music video has lots of wishful thinking, I did not find a better musical example to reflect what happens when you really immerse in the psychological ramifications of the structural problems of the human societies. It is not like you realize that you can just go out in the street and smack whatever person you consider antisocial. He still has some simplistic bovaryst belief in the sense of order in society. The more you immerse in all that complexity, the more you sense the need for more nuanced approaches if you want to have success.
I should also mention that, personally, I have an option like in Daler, to cast someone as a bad guy and stir the people against him, but I do this when I feel that I do not give that person the central role. This supposes investigating who that person is, which many times reveals that I should rather focus on systemic social issues if I want to determine a change. Sometimes, a person or a group of interests still prove to be problematic themselves, but it is rather about some sides of them and I should highlight those aspects if I do not want to enter with my mind in a lazy-minded plateau of a pre-existing Platonic sense of goodness in the world. I want to keep floating over the complexity of real life and keep my mind dissolved in its fluidity.
Another case in which I am open to use this option is when I can’t figure out what a problematic person is about. There is something problematic about that person, but I don’t have available more information to feel that I really sense what is going on. I create some limited stirring of the people against him to see that person in action. This can also be done by feigning weakness, thus stirring that person itself to take offensive action (this was actually a favorite military tactic among Altaic populations). Something like in the game of backgammon, in which sometimes it is useful to let one or more of your pieces be captured by the adversary. If the latter does not have his defenses well organized, this only messes up his organization, you are the master of the complexity of the unknown and he needs to organize his actions around your overall control of the situation. In both of these variants of stirring, the other person does not get the central role.
In fact, I realize now that I like more some parts of the music in Daler than what is available in Yaar Jundi De. If I didn’t see these songs as videos from the very beginning, if I just listened the music, most likely I would have appreciated in Yaar Jundi De the psychological strength of floating over the complexity of the context that exudes from the music. But some parts of the music in Daler arouse more than appreciation, it is about giving voice to a masculine authentic expressivity coming from the depths of the mind. It is that fluid masculine state of mind that can make use of psychological resources from the depth of the psyche.
Now I realize that I have myself this fluid state of the mind that mobilizes the depths of my psyche when I am able to undergo mental passages in my mind and understand new things that are incommensurable and too unexpected compared to what I knew and understood up to that moment. However, the practical application of this state of the mind does not enter in a path like that one in the video. This is why initially I was under impression that Yaar Jundi De is the valuable way.
But now it is obvious to me that I could not discover these new perspectives if I had only a stance of mind like in Ammy Virk’s video. The vibe is too fuzzy, how could I make a passage into the unknown with that? He is stepping into the unknown to reassess the situation afresh from the raw reality perspective and thus he has the psychological upper hand, he is the master of the unknown. But this stance of mind follows too closely the situation, it just works with the situation. I have now a more clear image that there is a specific masculine fluidity of the mind with a feeling of liberation and this seems to have an important role for me in making the mental passages to new perspectives of understanding (with the caveat that you should not take entirely what is in Daler as a representation of this, what I describe here is a combination of a Daler masculine free fluidity with a Yaar Jundi De immersion in the complexity of the real life).
Up to now I was focused on the feminine fluidity of the mind, which was a novelty for me, plus that I had and I still have to put some serious effort in learning how to understand it, while as a man the masculine mechanisms in my mind did their job naturally. But now I realize that there is also a masculine fluidity of the mind (albeit too much concealed by the masculine propensity to think in terms of spider webs of mental structures). This would require some overhaul in what I have written until now.
Shadows of this new perspective about the masculine fluidity appeared already in what I have written, like the masculine manipulative practices (but now I notice an angle in which this fluidity can have a positive aspect, it can be useful to perceive very unexpected perspectives if you are not focused anymore in just upholding mental structures on the side of the Moon facing the Earth). This new perspective started when I was writing the previous part about how to be more open minded as a scientist to perceive new unexpected aspects. It made me introspective about how I manage to reach such unexpected perspectives and when I was writing again about Daler, I realized that I have too that option open, but it takes a markedly different direction. When thinking how it takes a different direction, I realized that I use myself something similar to the psychological backbone from that song. Not only in that specific context, but in general, and it seems to have a role in making possible mental passages to unexpected perspectives. Only that it was not easy for me to notice it if I was focusing on what the video shows. It starts with him venerating the bad guy and giving him a central role, which I avoid, then he valorizes the suffering he undergoes, another aspect that I don’t find efficient.
The video is kind of representative of what happens to men who just act upon this masculine fluidity of the mind, without taking in consideration the other fluidity of the mind like Ammy Virk. The human social life is too complex to act just based on the former fluidity and they end up badly or they have the option to lean mentally on people weaker that them to overhaul their sense of strength and to lean on people deemed as bad guys to make sense of the overall situation. It looks like a combination of both fluidities is good, but I need to think about how it works, what is going on in the mind (and in this combination, the masculine fluidity is heavily reorganized, this is why I did not notice from the beginning what is going on).