The mindset of the populations of Siberian origin (part 5)
Part of the series Perceiving complexity
The psychological “ebru” streak permits some degree of rational thinking inside the raw reality point of view. In the ebru painting technique some substances are added in the liquid that will be painted on, in order to increase its viscosity, which allows an increased control in creating the design. Thus the ebru has the fluidity and the randomness allowed by the liquid environment and also the possibility to create patterns and representations recognizable by the human mind. The first step in an ebru painting is the random splashing, called battal. The painting can end at this level or it can continue by applying an organized patternization in the battal and, even further, by painting over the battal shapes that can be recognized by the mind as patternized objects (traditionally, they tend to be flowers).
The way the painter applies those regular patterns on the battal or paints a recognizable figure is like the search for a rational understanding of a context while taking in consideration its real life unknown and randomness. The way a flower slowly takes shape is like the development of an increasingly rational perception of the situation after immersing in its unknown and randomness. It can be a single flower or a bouquet as in the examples at the beginning of this series of articles. It can be a ramification of branches like in this Bahar Dalı (Spring Branch), like a rational perception with many ramifications. It can be like this rows of birds, like an organized rational perception that manages to keep the raw reality point of view. The birds are a symbol of freedom, yet there is a natural feeling in this particular way they are painted in rows. If you keep merkeling, you can reach a level where you feel you can express something in a rational organized manner and yet you do not betray the raw reality point of view. Other ebru paintings have a single meandered stem with a succession of flowers on it (I did not find online examples for this case), like the succession of steps you have in understanding something. Or a single stem with a succession of diverging bouquets, like divergent directions an understanding of the situation can go. And many other nuances.
This streak appears at the Altaic and Altaic-influenced populations. It is not yet clear which language families should be included in this group. The Turkic and Mongolian families have much in common, but the discovery of old texts shows that it may have been a convergence, rather than a divergence in time. Even further east, the Tungusic, Korean and Japonic languages have some of the common background recognizable as Altaic, but it is not clear whether it is by common descent or by borrowing. One way or the other a connection exists. And I notice they all have this ebru mindset. In the West, the Russians, a population with a historically documented Altaic influence, have this mindset covered by an European veneer.
The Japanese have it in a position secondary to the sumingashi, as the latter is the main intellectual tool in their culture. I notice something similar at the Hungarians, suminagashi in the main position and ebru secondary. For this population it is known or inferred what happened. Initially they were a Finno-Ugric population with a settled life in West Siberia, then under the Turkic influence they became nomads until they settled down again in their current location. It appears that the Turkic influence brought the ebru mindset too.
For the Japanese, the ethnogenesis is not very clear in linguistic terms. There was the Jōmon population that lived in the Japanese islands for many thousands of years, not much it is known about them, it it possible that they were more than one people. The genetic studies and some topographic names in Honshu show that the Ainu are related to them or to one of these Jōmon populations. Around 300 BCE the islands were invaded by the Yayoi people coming from East Asia. It is not clear where exactly they came from, there is strong connection with the Korean peninsula, it is also possible that what are called the Yayoi may have been a plurality of populations. Probably some streak among them is responsible for the Altaic influence visible in the Japanese language, which probably is the reason for the presence of the ebru mindset.
To get to the core of the issue, what makes possible this kind of ebru thinking appears to be the limitation to a single thought thread in the raw reality point of view. In the first part of this series I gave the example of the video Habeit Ya Leil of Nawal El Zoghbi as the feminine immersion in the raw reality. A plurality of thought threads develop in the raw reality, they watch like in a cinema the development of another plurality of thought threads in the “meaningful world”.
In the ebru mindset, there is a single thread in the raw reality, with a plurality of threads in the “meaningful world”, like in Yar Ali Senden Medet of the Turkish singer Yıldız Tilbe. A single thread of herself watching the development of a plurality of threads in the “meaningful world” like a plurality of TVs opened. In some of them there appear projections of herself in the “meaningful world”. They are a minority because she is thinking about the world in general, while Nawal El Zoghbi was thinking specifically about her own presence in the “meaningful world”.
Women worldwide have from time to time such moments with a single thread in the raw reality. In the ebru mindset, this is taken to a professional level and it is used to think a context from the point of view of the raw reality in order to reach some degree of a rational understanding, something in the ways I interpreted the previous examples of ebru paintings. The psychological contexts in which the Altaic people use this ebru way of thinking are about 10% of the entire spectrum of their usual thinking. However, this 10% comprises highly cultured human contexts, thus with a disproportionate influence.
The rest of the spectrum is about human life aspects that largely fall under the radar, people don’t know how to consider and conceptualize them or simply they are too clueless about them, they don’t think intently about them. Something like in that joke about a religious person in a taxi who asks the taxi driver to turn off the music, since that kind of music is not mentioned and regulated by his ancient religious texts and thus it is disturbing his religious beliefs. The taxi driver then tells that person to get out of the taxi, since the taxis too are not mentioned and regulated. That kind of music is a psychological context with ramifications touching the edifice of that religion, while taxis do not have such ramifications, they fall under the radar and the respective religious edifice does not pay attention to them.
The ebru way of thinking is not so much about creating an edifice of belief in the manner usually known in the Western world, but in its current application it is conditioned by paying attention to the edifices of belief already created by those who believe in the “meaningful world”. The perspective is the same as in the suminagashi mindset, like that of the Finn wondering what is the elephant thinking of Finns. Both have a keen awareness of the raw reality perspective, only that they differ in the ways they approach it. Suminagashi leaves the raw reality perspective with a plurality of threads like at Nawal El Zoghbi and has a “meaningful world” approach that takes it in consideration in manageable frameworks. The result is a “meaningful world” perspective with a friendly, fulfilling (and fruitful at times) connection with the raw reality perspective when the framework is manageable. Due to the awareness and connection with the raw reality perspective, the “other side of the Moon” is not used for making changes in the “meaningful world” with the confidence of a believer in its meaningfulness. The people with suminagashi mindset prefer to pay attention to what changes make those other people who really believe.
Ebru has this single thread immersion, which permits thinking and acting rationally to some extent from the point of view of the raw reality perspective. Its method of operation is something like a continuation of the “meaningful world” Moon-centric type of thinking, but now applied while taking in consideration the raw reality. The way you can paint recognizable figures and patterns (i.e. experiment all kind of “meaningful world” mental structures) on that viscous fluid surface is after all in the manner of the classical “meaningful world” fluid thinking by going to “the other side of the Moon”. In the latter case, the move to “the other side of the Moon” is to uphold the coherence of the “meaningful world” in your mind when the raw reality is challenging it. The ebru type of experimentations with “meaningful world” mental patterns has the flexibility of the “other side of the Moon”, but in this case it is obtained by acknowledging that the “meaningful world” is not necessarily an accurate representation of the raw reality and that surprisingly the raw reality has a rationality of its own.
However, at least in the current state of application of the ebru mindset among the Altaic populations, it is not clear how the raw reality has a rationality of its own and how does this relate to the inner coherence the “meaningful world” is supposed to have. Thus the “meaningful world” framework remains the one used by the people for orientation in life, only that the people have available the ebru type of thinking to get a deeper understanding when the need arises. This deeper understanding has some other priorities, it is not so interested in organizing the mind according to the topics of interest of the “meaningful world”, i.e. to create a typical “meaningful world” edifice of belief. It just shows you from a raw reality perspective valuable undercurrents of the edifices of belief other people have in their minds.
In a more elaborate use like that of the Ottoman dynasty, this kind of perspective turned into the accumulation in Istanbul of a collection of top leadership institutions of a variety of religions. First, after the conquest and the imposition of Sunni Islam as the official religion, the Christian Orthodox Patriarchate was surprisingly reestablished by the sultan under the Ottoman raw reality undercurrent type of control. Then they even created brand new institutions for other religions, like the Armenian Patriarchate of Istanbul and the Judaic Chief Rabbinate of Istanbul. This is a marked departure from the typical Abrahamic approach to religion, in which you are very fragile, you stick to the “truth” of your own edifice of belief and ignore (the Jews) of persecute (the Christians and the Muslims) other edifices of belief.
Previously, the Christian Orthodox Byzantine emperors of Constantinople were persecuting the Armenians and the Jews, it would have been a ridiculous idea for them to think of taking an interest in supporting the organization of their religious leadership. The same for the non-Ottoman Muslim rulers in the Middle East. Islam has some provisions to guarantee a second-class level of freedom of religious practice for the other Abrahamic faiths, but this is in the idea that sooner or later they would convert to the “true faith”, thus with all kind of pressures and sabotages, at the mercy of the whims of the rulers and of the Muslim mobs, far from the organizational facilities and autonomy offered by the Ottomans. The Muslim rulers were mentally invested in their own Islamic edifice of faith.
For the Ottoman dynasty, their worldview was rather like the plurality of TV sets from the previously mentioned example of Yar Ali Senden Medet of Yıldız Tilbe. A single thread of a rational sense of self in the raw reality perspective that follows a plurality of simultaneous threads in the “meaningful world”. The Sunni Islam was for the Ottomans just one of those TV sets, they were not really mentally invested in it like the other Muslim rulers, at least in the first centuries when the Ottoman Empire took shape, before its structure became too ossified (as I will get more into detail at the part of this series specifically about the Ottomans).
This ability to shepherd a plurality of edifices of beliefs appears also at other Altaic polities. In general, it remains at this level, of just shepherding. It does not go in depth about how to take in consideration this plurality, what to think of it. It remains at that diffuse perception from the feminine mindset, with no further ideas about what to do with this plurality.
Compare also the Ottoman millet system with the contemporary control over religions by the Chinese Communist Party. The CCP aims too to control whatever religious structure in the country within an official framework of plurality. They create a Dalai Lama and a Panchen Lama they can control and in general the clergy of all other religions has to be organized by the party.
In this case, it is too much of a facade of plurality, it is just for the image, their control dries out the vivacity of those religions. The Ottoman approach did not offer a real autonomy either, there was some background control of the situation, but the religions really had a thread of their own, with their own organization, like the plurality of TV sets in Yar Ali Senden Medet of Yıldız Tilbe. The CCP version is that of a single TV set with a Disneyland-like representation of all the religions in a single framework for the sake of a public image of plurality.
I should add that I do not see relevant for our contemporary age the Ottoman concept of shepherding “faithful millets”. That worked for times when people were still innocent about many aspects. Why should they be faithful in the first place? The concept of “might is right” does not work anymore, even those regimes that don’t give a damn about people’s rights are faking a facade of democracy and respect for the citizens.
But the concept itself of living with a plurality of psychological threads remains realistic, valid, pertinent. In practice, I have myself a plurality of cultural threads in my background that are relevant for me and the historical Altaic experience is essential for the plural framework. This goes into a direction of exploration of this plurality to see what to do with it.
I should also mention that such abilities require some personal strive to work properly with these psychological tools. The people can in fact become very messed up if they have the awareness of these tools, their culture being imbued with them, while they do not pay proper attention to them. See İstanbul’un Babası (“Istanbul’s boss”) of Hasan Yılmaz. A truck driver waiting at the customs house, his mind slides into the possibilities to let your mind unfold in that fluid manner that was honed by lots of generations of Turkish ancestors. The unfoldment has some complexity, it is not linear, it is not only about him being the boss, it is with him from a plural variety of perspectives, but he sees it with classical masculine eyes without paying proper attention to the depth of these perspectives (which can mess up your life). Compare this with the psychological immersion in a plurality of thought threads from the novel My Name is Red of Orhan Pamuk. Or the film Rashomon of Akira Kurosawa (which originated the term “Rashomon effect” for the immersion in a variety of points of views about the same situation).
Among Romanians, who were historically conquered and exploited by the Ottomans, in practice, the interactions at the common folk level between them and Turks not very versed in such psychological tools turned into a paradoxical situation more like that of the Spanish conquistadors with the Amerindians. The Turks were perceived as foolish, naive people that the Romanians duped easily, as in the saying tot turcul plătește (“still the Turk pays”), used nowadays for an innocent person of whatever ethnicity who is paying for the damages done by somebody else. He ends up doing this whether because by his personality he ends up suffering from other person’s mistake or misdeeds, or the perpetrators fool the society into thinking he is the guilty one, or fool the person himself, or by embarrassing him personally into paying, or by emotional blackmail, or gaslighting, or whatever other means a smart aleck can think of.
The Turkish common folk were lucky with the Ottoman leadership, who were some sort of “super-Amerindians”, managing to think to some extent from the point of view of that raw reality complexity, this giving them serious psychological advantages when dealing with smart alecks. (I don’t see at all the Amerindian approach to life as a bad thing, on the contrary, most likely something like this is the future of the humanity, it has a much better psychological base, but it requires further strive to see what to do with the fluid raw reality perceptions.)
The Spaniards themselves have a similar saying, cabeza de turco (“head of a Turk”), with about the same meaning of an innocent person who is suffering for the problems created by someone else. The saying originates from the times of the Mediterranean conflicts between Spaniards and Ottomans centuries ago. The Spanish soldiers got the habit of cutting the head of a captured or dead Turk, impale it and then venting all their personal problems against it (as held responsible for the existence of those problems).
There is something in the demeanor of many Turks, a perceived lack of classical masculine psychological defenses, and other men see this as a free way to unleash whatever they want. Latin populations like the Romanians and the Spaniards happen to praise a smart aleck masculine approach to life, this turning into a rather peculiar “meeting of the minds”.
The previously mentioned Romanian and Spanish sayings make clear the awareness that they blame an innocent person, but nevertheless they do it because they do not encounter the classical masculine psychological defenses at the other party. It comes a time when they feel an emptiness in the lack of proper classical defense at the other party and a wonderment about the basic meaning of what is going on, why exactly am I doing this?
The Ottoman dynasty banked upon the experience accumulated along generations of Siberian mindset in contact with non-Siberian people and further developed a deeper organization around that. The basic approach that created the collection of top religious institutions in Istanbul was the same as that remarked in the saying “Indian giver”. From this perspective that sees the “meaningful world” as an ideal world distinct from the raw reality, giving something to someone can destabilize the mental organization of the other person, if they fail to take the gesture properly in consideration.
The act of giving stems from outside of the limited structure of the “meaningful world”, it takes in consideration a larger paradigm and thus it changes the current premises and organization of the receiver’s “meaningful world”. If the receiver just takes the gift without having the relevant expertise beyond the self-centered “meaningful world”, he becomes dependent on the raw reality expertise of the giver that can sustain a larger psychological paradigm.
In contact with the Europeans, the Amerindians failed lamentably with this approach, as the former were not themselves apprehensive about the complexity of real life beyond the “meaningful world” (up to that moment, the Amerindians were living in a social life in which everybody was apprehensive). But in Asia, a slow contact with non-apprehensive people made possible the accumulation of more relevant experience around how these things work.
Even if the other party is not apprehensive, the relevant experience about the fluidity of the raw reality can sustain a coherent organization of the larger raw reality paradigm. The Altaic people, especially the Turkic populations, tend to have more relevant experience accumulated around this, in order to minimize disadvantageous contexts like those of the Amerindians with the Europeans.
Minem zakonlı hatınım of the Tatar singer Danir Sabirov can give an idea about the much more professional and experienced approach to this issue. The woman sees the man in a context that shows his propensity for empathy, the other woman saw him only as a self-centered man. The former takes the place of the latter and for a while she stays in a subordinate position, she keeps a neutral attitude towards him while being a psychological cushion for him to make his mind slide into thinking from the fresh raw reality perspectives.
This expands his mind and, when she withdraws her support, he is mentally up in the air, nothing works right for him. He did not pay attention to the continuous support he received from her and how that changed his psychological paradigms. Moreover, it is revealed that he is not really the boss there, but the woman’s father. OK, now she is open for a relation.
This kind of professional use of a larger psychological perspective is used by Altaic polities to shepherd a variety of cultures and religions under a single umbrella. They offer them facilities, but this changes the psychological paradigms of the receivers without them realizing, because they are too self-centered.
Let’s say you tear and throw off the letters,
Let’s say you tear and burn the photos.
But how do you get rid of the existing past?
You will not be able to forget me for your entire life.
It is a cultural change that is not very visible at the first glance, you realize how much you are mentally up in the air only when the psychological support is withdrawn (think about the mess in the Balkans after the Ottoman retreat).
The Indian culture has too some discoveries in this sense, like the aspect I exemplified in the structure of the game of backgammon. If you capture a piece of the opponent, it is not like you eliminate it from the game, it just has to reenter the game in your own private space and you need to have that space well organized to face the karma of what you did.
Something like in Seni Sana Emanet Ediyorum (I entrust you to yourself) of the same singer gives an idea about paying the proper attention to clarify your own identity when leaving a psychological space created in common with someone else. Similarly to the aversion of being indebted to someone in some contexts you feel entrapping you, as in the example of the character fretting about an insignificant debt of 3 sen in Botchan of the Japanese writer Natsume Soseki (noticed by Ruth Benedict in The Chrysanthemum and the Sword).
Usually, in such matters, you keep accumulating experience, it is not a given that you have the relevant experience all the time. To give another example of Bülent Ersoy, Üzdünüz Beni Yıllar (translation). Additionally, the men have the tendency to think from the prism of the stereotypical “meaningful world” and they need to have the relevant experience for this empathetic perspective. In Oyge kaytır yullar bar ele of the Tatar singer Aygul Barieva, you can see the raw reality focus of a mature woman in such empathetic matters. In Tatarin of the Tatar singer Rinat Safin, you can see a man immersed in this empathetic perspective, but still navigating within his “meaningful world” of simplistic stereotypes (the women end up like this too to the extent they are invested in the “meaningful world”). The singer himself realizes this, the song starts with “you Tatar, simple-minded man”.
The Ottoman organization was stemming from this masculine empathetic navigation through “meaningful world” stereotypes, but with some more relevant experience about how to think coherently and rationally from this perspective, not just going along with those stereotypes (the Mongol ancestors of the Tatars were able to shepherd too a plurality of stereotype threads to some extent).
The Tatar woman shadowing Rinat Safin is like the feminine psychological perspective an Altaic man has to take in consideration when facing real life. Usually, a classical man thinking from the point of view of such simplistic “meaningful world” stereotypes goes to “the other side of the Moon” to manipulate them as he sees fit when facing real life complexities. The shadowing feminine perspective disrupts this and makes it more difficult for Altaic men and for Siberian men in general (making them kind of naive if they just go along with the classical masculine mindset). They can be stuck in simple-minded immersions in their own stereotypes or they can have a deeper rational understanding of what is this raw reality perspective about.
At least Rinat Safin was realizing the situation. Someone like Salavat Minnikhanov and his wife Guzelem in Janım, janaşım portrays this “meaningful world” of stereotypes as he is caught in the perspective of the older women who set the tone of the Tatar cultural aspects, but he really goes along with that.
Something like Teläklärem sezgä of the Tatar singer Albina Karmışeva can give an idea about the valuable psychological perspectives offered by the complexity of the raw reality. Unlike the stereotypical portrayal of the black men in the previous examples, here the black man is shown as a normal citizen contributing with his own empathy and benefiting from others’ empathy in social life. Sometimes it can be so difficult to see anything beyond stereotypes, but here the man is portrayed so naturally disconnected from them, with a life of his own.
That tangle of threads is what remains intriguing and worth exploring even if the concept of just shepherding a plurality of stereotypes is not relevant anymore. It is very beaconing from an intellectual perspective.
The title of the previously mentioned example of Seni Sana Emanet Ediyorum of Bülent Ersoy reminded me of the Romanian word amanet. In Turkish, emanet means entrusting, custody, pawning. The Romanian loanword has only the meaning of pawning. Interesting that it continued to turn more popular even after the Romanians became independent from the Ottomans. It looks like in old Romanian the word zălog (of Slavic origin) was much more popular, but nowadays it is not used for pawnshops, it would sound too forceful, controlling. The concept of zălog is too straightforwardly simplistic, something like “I deny you the possession of this thing until you fulfill my expectations and that’s it”.
Amanet has an element of cushioned (abyssal) unknown like the cushioned opening to the unknown the woman was offering to the man in the previous example of Danir Sabirov. There is also the modern word gaj, borrowed from the French gage, but that sounds too impersonal, legalistic, it tends to be used in official and legal language.
The Turkish word emanet, with its range of meanings from entrusting to pawning, expresses the Turkish historical success in not becoming entrapped in “Indian giver” issues. Trust and help as weakness can change into trust and help as power. Nevertheless, the Ottoman millet historical model of keeping other people psychologically pawned is not relevant anymore.
Not only that the other people are not so innocent anymore, but also because the one who has such psychological technology cannot be so innocent anymore about the deeper aspects. At the core of that technology there is a genuine propensity to be helpful, and if the experience shows aspects defeating the purpose, you need to take a deeper look.
You can find among Altaic people such altruistic gestures like this Turkish taxi driver in Sweden who lent his credit card to a client he had no previous acquaintance with. How to organize life when you have this propensity? This propensity is the core aspect and then organizational issues appear.
Among the Altaic people there is some awareness that you should not abuse others’ propensity for help (besides the risk to become psychologically entrapped and pawned because of the help received). This can even go into the direction of being reluctant to ask for help. Again with a musical example of Danir Sabirov, in Kunak, his daughter is sending messages to his friends, “come be my guest” (a more acceptable approach to cast in a music video, as the daughter is not socially experienced). Once they arrive and see the house unfinished, they get into helping mode.
This helping mode is not necessarily very efficient, it should be studied properly and approached in a more experienced and professional manner (like a study of that tangle of threads from Teläklärem sezgä of Albina Karmışeva, with proper awareness about how this is not a simplified “meaningful world”). There should be more awareness that it can slide into limiting reasons, like pawning psychologically other people or abusing contextual opportunities that fall under the radar, like the man kissing the dizzied pregnant woman in the video.
There is also another side of this fluid thinking beyond the simplified “meaningful world”. If you lose the classical masculine inhibitions about the psychological fluidity, this opens the mind to all kind of out-of-the-box perspectives and it depends on the personal responsibilities how one deals with whatever aspects they notice. You may find Turks with such altruistic gestures like that of the taxi driver, but you may also find situations like the coin boxes of vending machines full of water, because some Turks got the idea to make pieces of ice in the shape of the coins required by those machines.
There is some awareness among the Altaic people that you may end up badly if you just abuse the system with whatever manipulative perspective you notice. Something like Aldoqchi qiz of the Uzbek singer Botir Xon shows how a man may lose his inhibitions about thinking fluidly. At the meeting place with a girl he does not know how she looks like, he is thinking in simplistic “meaningful world” manner, thus he is just chasing whatever attractive woman is passing by. This is a thinking process with him as bestower of meaning over the woman, with a “meaningful world” as control of the situation.
The real woman has no intentions to get involved with that, she is just watching in the background and laughs at the hapless men (the kind of experience the Asian people of Siberian origin have in order to not end up like the Amerindians). The breakthrough comes when he ends up confronting a stronger man and he manipulates his perceptions to make him desist. This opens his mind to a whole new perspective about things in general, he is not looking at only what is in front of him. He realizes how he can look in all kind of directions, he is exploring the backside of that area, where he stumbles upon the woman.
In real life, this may be about a woman who is known personally by the man, but she stays neutral as long as he is seeing her as a simplified ideal woman in his “meaningful world”. He has to see that there is much more to it. And when a breakthrough appears for the man to notice all the fluid thinking he can have beyond his “meaningful world”, her support is there to give him ideas how to think fluidly.
In Natasha qalay of the Uzbek singer Odilbek Abdullayev, we can see the same actor now with no inhibitions to think fluidly, but applying this thinking like a psychological debauchery of manipulations left and right. He soon ends up badly, because he is not paying attention to all the complexity he is unleashing with those manipulations.
When he is confronting a stronger man, he is mentally blocked because he previously abandoned the masculine sense of being in control of the situation. In Aldoqchi qiz, he was able to manipulate as projection of power because he still had a mental organization with a projection of overall coherent meaning.
Something like Erkekpin men (I am a man) of the Kazakh singer Gazizkhan Şekerbekov shows a man with some level of inner balance between a fluid side of his mind (the singer in military fatigues) and an organizational side of his mind (the singer in suit). The basic idea is that, if you are abandoning the concept of organization in your life and you just manipulate the perceptions in other people’s organizational structures, then you end up as a psychological satellite of those other people who still organize their life.
If you think from this raw reality perspective and you give to other people, you can pawn those who just take it without wondering about their own overall responsibilities. If you take mindlessly from other people with the fluid possibilities of this raw reality perspective, without wondering about your own overall responsibilities, they you end up yourself pawned.
In case you are aware about this fluid way of thinking, you need to have some organizational responsibilities if you want to keep staying relevant. The balance is not necessarily at the level from this music video, this is just scratching the surface of what can happen. It is not necessary to be a “man in suit” type of organization.
Something like Janım ay (My life) of the Kyrgyz singer Ilyaz Abdrakazov shows a man who is not only about the immediate practical use of this fluid thinking, but with a more introspective, intellectual approach. What is the meaning of everything in life now that I sense all the breadth of the fluid thinking and all my “meaningful world” is revealed as a simplistic idealistic facade? He continues to have an organizational side of his mind and he is wondering how to tackle this fluid thinking from an organizational perspective.
Something like Digi-digi of the Uzbek singer Shoira Otabekova shows a woman’s perspective about such interactions with men and about how to make the man realize coherently that there is more to notice than his limited “meaningful world”. At the beginning, the man is intrusive and disruptive, the pauses in sound and image are like the psychological disruption a man creates with such approach.
Nevertheless, she is not losing her mental organization (many women in such situations end up thinking too much from the man’s perspective once they are disrupted). She can face the mental abyss beyond the man’s “meaningful world” and she is creating a coherent expression of the rationality of the fluid thinking that the man can immerse into. The man senses what is it about and slides into thinking from that perspective.