Three Faces of Wisdom
I am reading minds and potentially wise political bodies
with Mihaly Csikszentmihalyi, again.
He speaks of three interdependent aspects of wisdom.
The first is rooted in ecoconscious comprehension
of how and why knowledge, deductive information, facts, beliefs
may be both regeneratively positive
and degeneratively negative.
Wisdom begins with knowledge
but ends in polypathically comprehensive comprehension.
As knowledge evolves,
grows,
that it does so following ecologically regenerative trust
and yet also ecopolitically degenerative mistrust
principles of natural symbiotic and entropic procedures
rooted in nature-spirit Earth systems,
becomes what Bucky Fuller called synergetic comprehension,
and what Edward de Bono called the combination of
LeftBrain vertical
with RightBrain lateral thinking
to become bilaterally comprehensive
in a deep ecological comprehension
wu wei wisdom way.
The second face of wisdom is yang-virtue,
rooted in the Roman nomial for man.
While ecologically comprehensive consciousness thinks the nurturing thought,
virtue walks the walk of Bodhisattva righteousness,
of acting with integrity
rather then wading through hidden paranoia
about internal hypocrisies
threatening to become public nuisances,
public knowledge,
publicly marginalizing issues,
where public may be as small as one's spouse
or most nuclear family.
The combination of ecoconscious awareness
maturely integrated with virtuous lifestyle,
including, for some, healthy rich family relationships
of mutually cooperative integrity,
derives the third face of wisdom,
which Csikszentmihalyi expresses as happiness
and which Laotse felt as self and other nurturing contentment;
a kindness that is uniquely accessible to humane nature
in full self-governing maturity.
Where comprehension and integrated virtuous, honest, action
do not result in contentment,
the seeker of wisdom is suffering losses
through cognitive-affective dissonance, dismay, often chronic depression.
Where comprehension and virtue,
ecopolitical deep learning and integrative choices
do not easily settle for our WinLose ecopolitical norms,
when WinWin is the more obvious healthy and wealthy choice,
polypathic comprehension can be seriously compromised by LeftBrain dominant paranoid dissonance,
rather than Left/Right balancing psychological and political outcomes
of Ego peace with Earth justice contentment.
The remaining distance between comprehensive thought
and virtuously rewarding actions
results in internal contentiousness,
which presents chronically as depression,
a withdrawal into existential despair,
absence of hope for ego's capacity to integrate
given current ecopolitically competitive
and sometimes even anti-ecologically terrifying
climates of pathological enculturation.
Polypathic wisdom,
with active love praxis,
brings multiculturally evolving contentment
within, psychologically,
as without, ecopolitically.
Actively shared contentment of cooperative intent,
as opposed to secretly held contentiousness
of competitive WinLose intellectual elitism,
speaks more co-mentoringly of wisdom's potential,
optimizing permaculturally nutritious design integrity,
within as without.
Let us not be collectively fooled into suboptimal choices
between wisdom and healthy regenerativity.
No such choices could be truly necessary
to further humane evolution of self,
other,
and Earth.
Perhaps it is of interest to Jungians, at least,
the Trinitarian dynamic of wisdom's three faces,
beginning with the EcoConscious Universal ReGenerative,
integrating with the Virtuously Righteous CoRedeeming Yang-Sun,
together nurturing a Holonic EarthSpirit Nature
of co-empathic trust contentment outcomes;
and yet also, sadly,
continuing antipathy, mistrust,
internal as external climate pathologies,
rooted in paranoid LeftBrain dominant
premillennial WinLose histories of contentiousness.
Why do I suspect
a more revolutionary history of nurturing contentment
would also speak of matriarchal power-with enculturation?
The medicines of co-passionate midwife nurses
more than reactive from-above surgeons.
Copyright © Gerald Dillenbeck | Year Posted 2016
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