The Canadian National Newspaper: Living as Existential Masonry: A Rejection of the Capitalist Focus on Quality-of-Living

Living as Existential Masonry: A Rejection of the Capitalist Focus on Quality-of-Living

This essay is addressed to those persons who aim to fulfill their responsibilities in living. It is therefore not addressed to those persons who have voluntarily either “sold”, or “rented” out their souls, on the altar of materialism, greed., and financial-accumulation. Primarily, the aim is to sound an alert, about the need for us, as persons, to come to grips with the fact that there is a substantive existential feature in the numerous actions, which portray the living that we do. Furthermore, we need to give closer attention to that existential feature.

Living, represents an opportunity to participate and to marvel, that we respectively have, as humans. Additionally, herein, persons are appreciated as being mind-guided entities, that may also be perceived as projections on reality. Persons are also recognized as operating to give substance and content to themselves, within the variety that forms or that pervades the ocean of sentience; and that also forms our cosmic reality. As a result, quality-of-living is a set of results, which allow persons to see themselves as being in harmony with existence, and that allows them to confirm that the content of survival at which they aim, has been achieved.

Herein, the living that is being done by respective humans, will be seen as being a privilege to comprehend, that has been bestowed on those of us who operate as mind-guided entities. Humans, as mind-guided operators, are also seen as being entities that are functioning in a bio-electric grid, which has cosmic-linked features.

Meanwhile, in western societies, prevailing (formal and informal) education and communications programs, emphasize humans as being primarily wealth accumulators. These programs therefore distract persons from giving due attention to the cosmic dimension to their resource management choices. Persons are also distracted from the results that must accompany a high quality-of-living, which accommodates to the harmony with existence, and to the cosmic dimension to human living.

However, persons aim to blend with a private, as well as with a cosmological existential path, that being alive offers to us, as mind-guided entities. Yet, it is only an unusually enlightened society that is likely to offer political and economic management support, of the sort which recognizes human effort and time commitment as being directed at realizing an existential path. Meanwhile, in recognition that participating on such an existential path, is our opportunity and our challenge, this essay offers some points that it invites persons to note, and also to reflection on.

To look on living, as existential masonry, is a metaphor. This metaphor carries with it the need to recall that any type of masonry involves a site, that in this case, is the lives of the persons who are doing the living. At that site, the masonry construction is executed through the combination of a bonding agent, and materials, which are compatible with the targeted result (which in this case is the lives of people). Furthermore, when a sought bonding is executed in the lives of people, that is an existential result.

Matters regarding what can be effectively used as a bonding agent in the lives of persons, (as that masonry “site”), are therefore not trivial. Additionally, if people are also seen as being free to privately go about their respective lives, the quality-of-living that becomes accessible to them will be determined by the type of guidance, that they bring to their effort and to their resource management decisions.

Meanwhile, there is diversity to people, and they share diverse communities. Therefore, there is a community dimension to the quality-of-living that persons respectively achieve from their time and effort management activities. Additionally, to recognize that the creation of an existential feature, (called quality-of-living), is the performance measurement target at which people aim, contrasts very strongly with the prevailing economics-promoted view, (especially as it has been coming out of the University of Chicago). That prevailing economics emphasis is on persons as active participants and agents, in the pursuit of monetary and wealth-pivoting as well as wealth-centred PLUNDER of the environment.

In that scenario, the environment and its complement inclusive of human beings, is seen as being no more than a repository of instruments (or of instrument-sources), that may be manipulated, in behalf of generating financial and financial-equivalent wealth at which the private managers and designated owners of the resources (from the environment) aim to secure.

The official economics disciplinary view may be stated as follows: In the environment at hand, the scientifically objective measured output, from the time and resource manipulation efforts of persons, (singly and in their groups) is the quantities of privately secured money, and other financial-equivalent wealth, (as indicated by “market” value which has been created). Economists have therefore used/promoted the view on sentient mind-guided persons, as being principally plunderers of the environment, (and of the creative possibilities of humans). In addition, capitalist societies present the environment as a source of material components that the state may legitimate as being ownable pieces of private tradeable property.

The capitalist society promotes that view on the environment, so as to supercede the recognition of technology-creating, resource-using, mind-guided persons, as being existentially aware participants in a shared environment, with which they aim to harmoniously blend.

Mindful of that alternative to the capitalist approach, our argument herein is that matters which are related to living (as the existential construction site), addresses the survival centred efforts among decision makers who are persons, as sentient biological entities.

Furthermore, persons are also emphasized as operating in an overall environment, that is a shared union. Therefore, the focus on resource management, will not be about the decision making process into which firms enter. Nor will it be about the guidance mechanisms that firms use, in order to survive and achieve the financial profit that competitive exploitation offers. Rather, what is being emphasized herein, will be the awareness relationships that must underlie the selection of programs and policies, that aim to make impacts on the living-centred indicators of economic performance. The emphasis will be on appreciating whether there is forthcoming from the resource, effort, and time-use commitment of persons in the society, attributes that portray and that will foster enhanced existential fulfilment, as the quality-of-life outcome which accompanies living, as successful existential masonry.

That masonry outcome, is, of course, a personal private experience. It contrasts with the measured money and financial-equivalent wealth, that capitalist economics presents as its objective measurement, of what result has been forthcoming from the resource allocation that humans do. Meanwhile, any society which aims to promote human survival arrangements, that are consistent with quality-of-living, as the outcome that arises in concert with existential masonry, also has particular development management and appraisal tasks, that it must face.

For example, such a society will need to determine what are the indications that will show the extent of the quality-of-living which is being achieved, and which may be used to gauge its social and societal stewardship. However, I had pointed out elsewhere, in the book entitled Quality-of-Living and Human Development: The Output of Resource Creation and Utilization; (2007, Agora Publishing); that there are time-use-access features, which may be statistically used, to provide objective indications as to whether the associated pivotal targets are being serviced.

Meanwhile, in an overwhelming portion of today’s world, it is what happens to the overall “treasury”, rather than the opportunities that people have, to bond with the evolution of their environment, which is used as the indicative results, from resource management operations in the society. In those circumstances, money, is used/manipulated as the operative bonding agent to support the delivery of the “edifice” called the Global Economy. As a result, the quality-of-living that persons secure, out of their time and resource management activities, is not given any priority.

Rather, the political cadres that manage most prevailing societies, concentrate on that (financial) wealth-centred measurement emphasis. That is because these cadres recognize that the management of access to wealth, in the form of the community resource base, has been a useful mechanism for executing political dominance in the society. Historically, there is no respect for, nor value that is given to either the sentience evolution of humans, or to our cosmic reality as mind-guided entities who operate in the bio-electric grid of a sentience domain with which quality-of-living is associated.

Instead, within the context of capitalist managed societies, as if under the promotion and the direction of some hideous biologically indifferent Consciousness, humans, as well as the other complement of our world, are viewed (and are also manipulated) as being no more than instruments. The capitalist operating technique, is to exploit people and the environment (like paid slaves), in behalf of technical goals, that are legitimated, because they operate to generate the enhancement of financial outcomes and market profit.

The bulk of prevailing large scale organized societies, therefore use various “education” and “socialization” strategies, to cultivate/condition people away from construing, from recognizing, acknowledging, or from emphasizing sentience-enhancement; and also away from looking upon the environment as a partner in their survival.

However, that type of recognition of the environment, is an important outcome that people intuitively desire to achieve from their time and effort commitment. Instead , people are socialized to accept the arrangement that, it is their private success in securing or in accumulating money. which will determine their access to their requirements for living that their environment promises; and that will also show how meaningful their resource allocative efforts have been.

In prevailing large-scale societies that are guided by the capitalist doctrine, persons are socialized to pursue a process of living, within arrangements that are comprised of a competitive search, among each other and also across the environment, for private access to increasing quantities of money and of net financial-equivalent gain. In these capitalist-managed societies, that modus operandum, is the “passport” or the pivotal agency to how persons are given leave to proceed, and to how they are legitimated to live.

These capitalist-managed societies, normally overlook the quality of the experience in time-use, as living, that redounds to the effort and resource management by humans. No substantive existential outcome (other than financial-equivalent profit from market activity), is therefore priorised, accommodated, or accepted, into the measured net results from the human-to-resource interface.

The capitalist position therefore overlooks and discounts the initiatives in behalf of affiliation with their community and environment, which conscious mind-guided humans take. Instead, that type of society regards the manipulation of people (and also of resources) as having been appropriately and legitimately executed, if the operations are done in behalf of the generation of private (that is, selfishness-centred) short term monetary or financial-equivalent market profit of the sort that the trans-national corporate entities seek.

In contrast, where the time, effort, and resource management processes which comprise living, are also seen as being the mind-guided operations of persons which they perform in the execution of what may be called existential masonry, commercial results are not the emphasized economic outcome. Rather, the effective result(s) will be appreciated as showing how substantively people are able to execute a harmonious living-centred bonding with their environment.

It is understood that persons frame in terms of a sense of living, the prevailing mix of mind-guided effort, resource, and time-use management operations, into which they (have the opportunity to) become engaged. Furthermore, it is mixes of preferred survival-centred outcomes, that Conscious persons (as aware, sentience-centred and mind-guided entities) aim to secure, from their choices of time, effort, and resource commitments.. The mix of activities among which respective persons are able to choose, therefore reveals the living-supportive understanding-guided opportunities, that has become accessible to them. As a result, herein, the emphasis that quality-of-living is the target, recognizes that human effort commitment is survival-centred, as well as sentience-linked.

Persons seek to support their sense of living, and the feeling of harmony with the environment to which their sense of living is linked. They therefore seek to acquire greater rational awareness in the form of verifiable (interpersonal) knowledge about the linkages among the respective technical components which generate their reality. In the society at hand, it is their capability to secure, as well as to operate within that knowledge and information mix, which will give them the opportunity and ability, to execute the sentience-centred targets in living at which they respectively aim. A greater rational awareness about themselves, and also about the components of the remainder of their environment, (with which they aim to partner), is therefore the targeted technical result at which humans as mind-guided resource allocators aim.

The metaphor, emphasizing living, as existential masonry, therefore looks on a world where decisions about resource management are being (or will be) made either by technically informed persons, or by persons who are prepared to make themselves technically informed, (pursuant to their self-awareness, and also pursuant to their desire for self expression).

Furthermore, one is not talking about some mythic group of elite persons. Rather, the existential masonry focus, is addressing the resource management behaviours of Conscious and rational persons, whose awareness of themselves has been liberated from the capitalist socialization technique, (which primarily conditions persons to concentrate on acquiring the financial capability to make purchases, that corporations can manipulate in various ways, in service to the financial profits at which these corporations aim).

Sadly, the prevailing capitalist socialization, systematically seeks to lead persons to NOT priorise and to ignore their humanity, and service to it. Instead, that socialization condemns people, by using educational programming, which prepares them to operate primarily as instruments that are complements to the military industrial complex, that is being used to service the execution of greed, and the glorification of selfishness.

Additionally, when the process of living is recognized as an operation in existential masonry, development success will be revealed as enhancement in the opportunities of persons to increase their access to a sentience-linked high quality-of-living. As a result, the environment and its material components will be recognized as the domain where people live, and aim to give expression to their sentience. For performance appraisal purposes, therefore, the prevailing natural environment may not be accommodated as being merely a repository of technical features and components, that may be manipulated into being wealth instruments, which are available for commercial exploitation, (in behalf of private net financial-equivalent gain).

There are numerous types and mixes of activities in which persons participate, as they go about their lives. Additionally, monetization, and the operation of markets, for a myriad of items enables any one person to limit the multiplicity of the operations into which he/she will need to directly enter in behalf of his/her survival. At the same time, monetization opens up the potential access of individuals, to a wide variety of products. However, even though persons are participating in markets, the emphasis herein, will be on respective persons as sentient mind-guided entities, that aim to use their efforts to attract opportunities that will bring fulfilment to how they are able to live.

This means that persons are recognized as mind-guided entities, who seek to secure a sense-of-living, which emerges by virtue of their opportunities to choose among activities, and also from their opportunities to be a substantive part of their community. Persons aim and also expect from those opportunities, to experience enhancement in their sense of be-ing. They expect that enhancement, to come/arise as a feed-back yield from their mind-guided choices which they make in the survival-centred opportunities in which they engage in the living that they do. Therefore, herein, the emphasis will NOT be on persons as primarily being entities, who aim at the acquisition of mixes of wealth-displaying trinkets and other purchasable consumption services, which they select.

A high quality sense-of-living outcome will be forthcoming to the persons (as mind-guided participating entities) when they have the opportunity to make informed, understanding-guided technical effort and resource management choices, that contribute to harmony with the composition, the operation, and the evolution of their natural environment.

Indeed, living as existential masonry embodies, represents, and is forthcoming when people have the opportunity to blend with the evolutionary rhythms of their environment; and to participate in effort and resource management operations, which complement or which lead them to experience, that sense of knowledge-guided and inference-linked oneness, with their environment.

Simply put, prevailing political reality may require persons to operate via market arrangements. However, Conscious and responsible persons seek to make technical effort and resource management choices, that will enable them to pursue their survival, while at the same time experiencing a sense of symbiosis with their environment.

That is, responsible, Conscious persons, as mind-guided entities, are not seeking to “have dominion over” the rest of reality. Furthermore, that was the focus among many indigenous peoples, such as those in North America prior to the European incursion. It was at living, as an experience of becoming, rather than at the accumulation of (financial-equivalent) wealth, that those humans as conscious entities aimed.

Additionally, that type of technical achievement, as symbiosis of persons with the environment, is not wrapped in financial weights. Furthermore, even though political reality forces persons to be participants in operations where they aim to secure, or to spend measurable quantities of money or of (financial-equivalent) wealth, there is no imputation that the achieved changes in net financial-equivalent results, indicate the principal outcome that they seek. Instead, when the focus is on quality-of-living, the aim is to facilitate a sense of oneness with their environment and its evolution, that persons are able to deduce, to frame, or to construe, from the time, effort, and resource commitment activities that comprise their living.

However, the capitalist doctrine, (apparently under the influence of some hideous and biotically-indifferent consciousness), conditions the persons which it socializes, to follow or to pursue an environmental “domination” routine, rather than an interaction one, that is consistent with their desire/aim to symbiotize with their environment.

Yet, it is true that some sets of these mind-and-sentience-linked activity commitments, in which humans participate (as they respectively go about their lives), can create outputs/results which end up as the materials of commerce. For example, many of the technical items that provide people with the wherewithal for food, clothing, shelter, health-support, and security, are also outputs which in large scale industrial societies, are usually found on the market.

How these produced items become accessible to support the material survival, on which seekers after quality-of-life attainment also need to draw, is linked to how the non-renewable resources of the society become accessible for private usage and management. As a result, my earlier published book, entitled Human Development: The Goal of Resource Creation and Utilization; (Agora Publishing, 2007), suggests a management routine that is available to respective societies, that aim to foster the quality-of-living which becomes accessible to each person in the society.

Meanwhile, it also happens that living, as participation in the sentience-linked, and mind-directed operations, is also occurring while persons are participating in profit and earnings-generating activities. Furthermore, historically, the expectation of profit, as a result of risk taking, has stimulated numerous investments that have made the survival of humans more stable and predictable. However, it does not follow that needed technical items, in behalf of material survival, and in behalf of the other targets in living at which respective persons (not corporations) aim, can become accessible only in response to expected profit opportunities in the market. For example, although an unimpaired natural environment, is one of the sought items by persons (who aim to enhance their quality of living), it is unlikely that profit-seeking corporations are likely to make the delivery of that environmental outcome, one of their targets.

Persons experience living (as existential masonry), as a blending with an understanding of the natural environment, and into its rhythms; so that they can begin to experience an enhanced awareness of oneness of themselves, with their natural environment and with its evolution. Furthermore, that achievement is the aggregate experience/outcome from the patterns of their survival-centred effort commitment, which mind-directed Conscious persons aim to achieve.

Notably, too, living, as an operation in existential masonry, is an exercise where persons aim at achieving an environmental symbiosis, where (as conscious, sentient entities), they respectively perceive the environment as a complement to them as well as to the rest of sentience, that also encompasses them.

In contrast, the hideous and biotically indifferent consciousness, which underlies the capitalist framework, emphasizes the environment, as a domain that must be dominated, so as to EXTRACT required wealth and (profit-supportive) resources.

Herein, however, the managers of aggregate economic development are invited to explicitly recognize that, Conscious humans aim to operate as mutuality-oriented, and as empathy-centred biological entities. The extent to which output which contributes to high market value and to associated corporate profits, may therefore NOT be allowed to bias any appraisal of how effective aggregate economic development performance has been. Rather, performance appraisal is asked to verify the extent to which the activities that occupy the time and resource management commitments of persons, (as conscious sentient mind-guided entities) yield to them, mixes of results that deliver the type of survival (as existential masonry), where their quality-of-living, as a sense of oneness with their environment and its evolution, is being enhanced. Accordingly, the activity at hand must contribute to, or must be supportive of, the informed blending of affected persons (singly, and in their groups) with how their environment at hand is evolving. That means that the people who contribute to measured economic output, may not be accommodated merely as “working stiffs”, that are under the “employment” and the legitimated time-use-management and perception-formation control of the trans-national corporations.

The existential masonry emphasis, herein, merely refines the technical attributes of that quality-of-living indicator which I had framed into my earlier performance appraisal, where the focus was on whether persons had access to statistically verifiable time-use patterns, which were consistent with the achievement of Human Development.

That earlier societally-centred indicator (as the opportunities of persons in the society, to time-usage opportunities that allowed for meaning search), has been morphed herein, into a more subtle result regarding the experience of private persons. The new emphasis is on the extent to which persons as private entities, have access to information-guided resource management choices, that enable them to respectively experience a mind-articulated bonding with the complement of their natural environment.

The earlier quality-of-life achievement measurement, as objective critical time-use patterns that allowed for “meaning-search” opportunities, has been subjected to a metamorphosis, where Human Development as the targeted outcome, has been reformulated. The emanation from the analytical reformulation, is presented as the access of persons to an informed awareness, that allows them to make technical choices which are guided by understanding.

On thus bringing MIND, as A SUBSTANTIVE entity into the effort and time-usage commitments in which persons are engaged, impact on human experience, (rather than market-revealed impact on aggregate commerce) becomes emphasized as the primary indicator of how effective aggregate economic development programming has been.

This proposition, in the emanation herein, is that the experience of quality-of-living, complements/accompanies an exercise in existential masonry, and may be stated as follows:

As sentient mind-guided entities, persons enter into time, effort, and resource commitments, WITH AN ULTIMATE EXISTENTIAL AIM. They plan to achieve thereby/therefrom, the type of informed survival which enables them to experience a sense of oneness/harmony with the natural environment (in its evolution); and also with the universe.

That existential achievement, which persons seek from their time, effort, and resource commitment, is a target which humans pursue, in association and also consistent with, their respective decisions to reject suicide as a rational time-use choice. However, persons are potentially able to achieve that sense of oneness (with the autonomously operating natural environment, and with existence), only after they have also developed a sentience-linked mind-centred technical awareness of their environment and its components, and of how that environment operates.

Yet, typically, in prevailing Western culture, persons are not conditioned to link the operation of mind, with their forthcoming living-centred attainment. Instead, the culture, typically emphasizes mind, primarily in terms of the extent to which (in conjunction with brain), its impacts can be associated with the development of potentially successful commercial and/or military technology, out of which financial and financial-equivalent profits can be made.

To bridge that oversight in prevailing western appreciation, of how mind and living are linked, it is useful to note that John Lamb Lash in his book entitled, Not in His Image; (2006, Chelsea Green Publishing); correspondingly emphasized that at its centre, the Gnostic teleos also addressed the need for humans to accommodate themselves to the expanse to which the utilization and the operation of mind is linked.

The Gnostic argument which Lash reported, (and which is also being emphasized herein), was that, the phenomenon of mind in each of us, leads persons to recognize, as well as to accommodate what we do to the presence of an existential component in the effort, resource, and time commitments that we make.

Awareness, that there exists for persons (as mind-guided decision makers), the potential for an enhanced linkage to the web of sentience in which we share, and in which we may more extensively participate, is not trivial. Therefore, we each will also need to frame an amplified sensitivity to how mind and sentience are linked.

Additionally, this emphasis on living as being tantamount to an operation in existential masonry, complements the following additional recognition; (which is also complementary with the Gnostic emphasis, about which John Lash has communicated):

Meanwhile, human beings have developed societies in a variety of geographic and of climatic environments. There is also among humans, variety in technological capabilities which have accompanied the social and cultural evolution of respective societies. As a result, there is no “one plan that fits all ‘roadmap’” to direct how the quality-of-living of persons will arise. Rather, there is a multitude of varieties of dissimilar physical and structural interaction arrangements, and of response/action paths, that allow for the framing of an interface between humans and their respective environments.

For example, there is the interface that humans have, with the macro and the micro-biotic world (of plants, animals, bacteria, and moulds); with the components in the inorganic world (of liquids, earth, rocks, minerals, and gases); and with the plethora of functional features, technical attributes, and linkages, such as gravity, electromagnetism, valence, and sequence, that enable us to technically comprehend and accommodate to the operating reality.

In addition, John Lamb Lash reported in his book, Not in His Image, that the Gnostics had also warned us about the existence, and about the operating presence of inorganic life forms in our reality, whose non-supportive and non-complementary operations, in respect of human survival, ought not to be overlooked.

At the sane time, normal living is forthcoming in concert with an enmeshed mix of operations. For example, like other respective units in the biotic world, humans secure survival by directly or indirectly “breathing/ingesting” inorganic components (frequently in the form of oxygen and oxides). In addition, the biotic world ingests liquids, and also minerals in trace quantities. Furthermore, to a large extent, the complement of the biotic community, also ingest representatives or elements from, as well as members of its group, and these become consumed as energy sources.

Meanwhile, there is also the matter of sentience, as an attribute in existence and in the living that we do. Furthermore, sentience enhancement feeds into the criteria that we use to judge the quality-of-life achievement which we seek.

Sentience, encompasses features such as self-awareness, and also the awareness of interdependence and of mutuality. These attributes then lead persons to the feeling, and to the expression of empathy; and also ultimately to a cosmic awareness. Indeed, that awareness, of our linkages to the expression of sentience, leads us also to recognize that humans may be viewed as a biological union of brain and mind, within an ocean of sentience, which essentially beckons our recognition of the mutuality that binds us.

From thence we can go on to appreciate humans, as mind-guided participants, in an ocean of sentience, that pervades a bio-electric existential cosmos in which we all are participants, on a road toward our existential growth, or toward our literal and existential destruction; ( as we allow ourselves to succumb to the concentration on selfishness, and on exploitation, under the impact of the hideous consciousness that lay behind the continuing promotion of the capitalist doctrine).

For mind-guided humans, living is the process of seeking to make their existence substantive. Furthermore, persons also face the need to recognize that, it is the living-centred decisions which they make, in face of prevailing opportunities (and challenges), that convey, and portray, the existential substantiveness to their being alive.

The identity of persons (in respect of who they are), is therefore indicated by the pattern and mixes of choices to which they commit their time, and their efforts. However, historically, in recognition of their having targets in respect of quality-of-living, individuals have posed to themselves identity-resolution questions, such as, Who am I? Where did I come from? What am I doing here? and to Where am I (that is, my existence) going?

Additionally, there is also the less frequently asked question, regarding the ‘Why’ of it all; and toward that resolution, persons have drawn on numerous philosophical and religious resolution-orienting traditions. However, when one incorporates the operation of mind, as a pivotal feature in the formation of the existential masonry (as a sentience-linked quality-of-life bonding) that persons seek to secure, there is reason to pause.

The Gnostic approach, for example, reminds us that our reality is comprised of an interface, that is formed from the materiality and of the non materiality to our human sentient existence. Therefore, on recognizing humans as being mind-guided entities, who share communities as technology-applying resource manipulators, there is an accompanying need to pause in our recognition of how the self identification arises.

Who we are becomes what we are doing in our communities, and what we understand about what we are doing. Furthermore, in forming our self identity, we also need to recognize how mind (as an external feature), operates on individuals and on communities as a junction feature with our cosmos. Accordingly, a more in depth resolution of our self identity questions, would benefit from the clarification background of my earlier essay, “An Invitation to the Fellowship of Mind”, (which was earlier published online in The Canadian Newspaper). LINK.

That essay did not accept the usual practice in Western civilization to date, where the potential functional and locational separability of mind and brain, has been overlooked. In contrast, “The Fellowship of Mind” essay, broadened the identity of the actors in the human self-identity operation. That essay emphasized brain as being a local in situ organ, that stores information on which the particular organism draws. Brain, facilitates the execution of material survival of an organism, and which it co-ordinates via the functioning of the autonomous and the voluntary nervous system, (with associated endocrinological support action). Therefore, brain, was emphasized, as being also an “impulse” receptor’; or as a “nodal” link, that executes an interface which brings together the materiality, and the non materiality of our existence.

The message was that, brain operates as the functioning pivotal organic link mechanism, which when it is functioning normally, has the potential to lead us humans to recognise that we exist in concert with an encompassing shared prevailing sentience. As a result, in matters that are related to quality-of-living, the brain is the pivot to the existential masonry with which our appreciation of the outcomes from the environment is associated.

That is because the human possessor of a functioning non-diseased brain, has the capability or opportunity, to link itself to, or to otherwise morph into operating as a node, in a prevailing bio-electrical grid. The “Fellowship of Mind” essay also imputed that mind co-exists, as an adjunct to the prevailing Existential Conwillowsence, that pervades an ocean of sentience in our cosmos. As a result, the community-centred ranking, and the correlation of information, that seems to operate in concert with the receptors in brain, essentially manifests the operation of the COSMIC phenomenon of MIND, (and its linkages with the ocean of sentience).

In mattters that are related to quality-of-living, the substantive feature is that notwithstanding their materiality, persons, (singly and in their collectives), need to view and to comprehend themselves as belonging to that wider existential domain that has a mutuality pivot, rather than the exploitation pivot that is accommodated by the hideous consciousness that is behind the capitalist doctrine and practice. Therefore, persons are invited to be mindful that the voluntary time and effort commitments which they make (in support of giving materiality to their lives), have a wider existential linkage.

Additionally, toward the existential masonry out of which quality-of-life flows, persons are invited to make themselves aware that, their mind-guided choices of operations in living that they do, comprise technical signposts. What will be revealed (from those operations), will be, who they are; the extent to which they have accepted mutuality in their way of living; the quality-of-life path on which they are proceeding; as well as the route toward the expression of their self-identity on which they are headed.

On the route to successful quality-of-life enhancement, two critical adjustments become necessary. The first is that a society must resuscitate (in the face of the prevailing capitalist promotion of predation and corruption of recognition), the latent recognition among humans, of a need to proceed on a path of evolution, where they aim to symbiotize with, rather than to pillage their natural environment.

The second necessity, that must be recognized is, the potential separability of brain, (as the local agency in support of material survival); and mind, as the cosmic “traffic cop” that co-ordinates operations which make living into a sentience-linked exercise in existential masonry.

The framers of aggregate economic development programs and policies, will therefore need to explicitly recognize the natural environment, as being a complement to, as well as being a domain of their existence. Therefore, development managers will need to place a wider context on their appreciation of the private economic management strategies that persons make.

The choices of resource and time commitments that individuals make must therefore also be understood to be commitments which persons have made, in response to their understanding, and its links to the operation of mind (which, in turn, has cosmic links to sentience, by virtue of the operation of the Existential Conwillowsence).

If facilitating the quality of living that individuals secure is also to be a target of aggregate economic development, it will not be sufficient for analysts of economic development performance to emphasize the resource management operations of persons, as being primarily selections in wealth generation and management.

This larger background to this recognition and appraisal of performance, is also accommodated by John Lamb Lash, in his book entitled Not in His Image, (Chelsea Green Publishing, 2006). There, he pointed out that the Gnostics had emphasized the need for responsible persons, to reconcile the acceptance of their individuality, with a recognition of their linkage to the cosmos, that encompasses our existence. The Gnostic message was that if persons do not make such a reconciliation, ego-centred behaviours by them, will inhibit and destroy their potential to establish a creative, empathetic, and mutuality-centred linkage with their environment, and with reality.

That book by Lash, had therefore pointed out that the Gnostics had stipulated that, to be responsible participants in the evolution of reality, Conscious persons are required to sublimate their personal ego. However, that type of sublimation, calls for programs of education and socialization which aim at the cultivation of a special type of Consciousness.

For example, even though they may be operating in a world of trade and markets, persons who aim to secure and to experience the quality-of-life attributes (that accompany or that contribute to living, as existential masonry), also have definite steps, which aim at an enhanced environment-centred understanding, that they will each need to follow.

Accordingly, persons that aim at quality-of-life enhancement, will respectively be required to bring their mind to bear (that is, they must focus) on the selection of time, effort, and resource commitments into which they enter. For one, they must give due care to make sure that their efforts are supportive of their achieving a sense of survival-centred mutuality within the environment in which they operate. Each person is therefore required to develop an informed awareness about, and also a respect for, the component parts of his/her reality (as a domain of sentience). He/she must also make him/her self aware as to how that domain of sentience, is impacted by his/her choices, and by his/her actions.

Any possessor of a normal (non diseased) human brain, if he/she aims to make meaningful (and survival-supportive), the living that he/she does, has unambiguous responsibilities. For example, each such person must proceed to develop an informed awareness, regarding the parts of reality with which he/she interacts. However, on account of the diversity of reality and of how it portrays and reveals itself, this information-gathering is not trivial. Furthermore, that the information stock will be different for different people.

In addition, there is the diversity in the personal capabilities of individuals to cope with the pervading reality (and its diversity). The result is therefore that existential masonry, which is associated with quality-of-life enhancement, calls for discipline, awareness, and responsibility.

The achievement of quality of living, as an information-guided experience of bonding with the parts of reality is no “walk in the park”. That is because (largely as a result of autonomous laws on which reality operates) the environment in which respective persons find themselves, is continually evolving at the same time that prevailing human activities, are precipitating shocks on it.

To form/construe/experience a seamless empathy-driven sentience bond with their environment and its preservation, respective persons will therefore form or draw on a “home base” reference model. It will consist of their perception of the content, the structural relationships, and the details regarding what makes up the reality, which invites their efforts to bond.

Persons will respectively manage the commitment of their efforts, on the basis of the understanding which has been built into that “home base” model within which they operate. They will therefore evolve the ability to establish, and to appreciate themselves as a part of an understanding-guided oneness with their environment, only in light of the understanding that they have, about the linkage between their reference “home base”, and the choices in living that they confront, or plan to execute.

For example, persons will seek to secure their sustenance, under the guidance of what they understand about that “home-base” environment model. However, the prevailing sentience in which we share, is complex. Therefore, the comprehension that persons bring to their “home base”-linked framing of their (linkage to) reality, is also under the influence of how their mind operates, (as it links to the bio-electric grid, and also to the Existential Conwillowsence).

Meanwhile, the opportunity of persons to apply their efforts, and access/experience quality-of-living as a seamless results-guided mutuality (and bonding interface), with the evolution of their environment and their reality, is but one example of the many part-to-whole structural relationships with which we also live.

Other examples of such joint materially unified associations that make up our experience, include, structural instances such as, a tree, as a representative unit of the forest; a grain of sand, as a functioning part of a beach; a particular stipple, as a part of the surface of a functioning golf ball; a particular pore, as a life-supportive part of a functioning leaf of a tree/skin of an animal; and so on; and so on. Indeed, environmentally aware persons recognize that, any particular feature which we decide to focus on, may eventually be identified as also being a component in the grid(s) which comprise(s) our existence.

Toward experiencing quality-of-living that accompanies existential masonry as a seamless bonding to their reality (as an overall organon), the individual possessor of the (non-diseased) human brain will therefore be stimulated to be mindful that, he/she exists within, and is also a heir to sharing in the prevailing unity of mind and sentience. Such persons in their choices of day to day operations, will therefore become mindful of their environmental responsibility. Additionally, they will also be mindful that they will respectively need to give account of/to themselves, regarding how they are using the privilege of living.

It is that auto-centred accounting which also historically stimulated persons to seek to frame clarifications to the self-identification questions, (Who am I etc, indicated above) that, as responsible entities. they have traditionally raised. Meanwhile, as each of us respectively seeks to make that bonding with the structural relationships of the comprehension-linked environmental home base which we have selected, there remains the Gnostic emphasis/imperative, that persons should frame their identity, as a part of a context to their wider existence. In addition, the Gnostics had also particularly emphasized that persons should sublimate their ego, so as to experience the mutuality, and the bonding with reality, out of which enlightenment grows.

For example, the particular person is required to appreciate, to construe, and to comprehend his/her existential commonalities with the “home ground” environmental reference base that he/she uses to appreciate the prevailing reality (with which he/she desires to reconcile). This means that any appreciation that individuals frame, about an existing mutuality between themselves and the environmental “home ground” features/components, must be therefore necessarily extended to all other supportive action agents in the “home-ground” model; and must be therefore extended, as well, to the operating whole, to which the “home ground” environmental reference base is linked. Persons must therefore frame a comprehensive (rather than a selective) mutuality, with the whole that encompasses their being.

It is this stipulation requiring individuals to establish and to be aware of existential mutuality and complementarity with their home ground, that points to the existential destructiveness of human environments that are managed under the operation of capitalist economics; (with its denigration of mutuality; its view on reality, as being no more than a source of wealth-generating implements; and its promotion and laudation of inter human exploitation and predation).

If persons are to secure the quality-of-living that accompanies executing their lives as operations in existential masonry, they must therefore necessarily have construed or framed an awareness of an operating whole with which they aim to bond. Persons will therefore need to clarify to themselves, whether the day to day, time, effort, and resource commitments into which they enter, (as they give content to their existential selves), are also consistent with the type of whole with which they aim to bond.

Meanwhile, the route through which persons may approach seeking to bond/fit themselves seamlessly into the quality-of-living experience, as an existential bonding with reality, is associated with awareness. That awareness is forthcoming through the operation of mind and the understanding of reality to which it leads; and it is also forthcoming through the linkage of the mind operation, to the bio-electric grid, and thence to the eventual shared sentience, (that accompanies the pervading Existential Conwillowsence).

It is that type of awareness-guided bonding by respective persons, with the remainder of sentience, and with reality, which dictates that they execute behaviours/operations that place a high value on mutuality. As a result, those social management operations (like capitalism), which require persons to behave primarily as competitors with each other; and that also measure success in financial rather than in living-centred terms; are clearly ones which are not compatible with the achievement of liberation-centred, mind-directed quality-of-life enhancement.

The framers of aggregate economic development programming, are therefore invited to recognize that success in the management of the aggregate resources that are available to the community, is not necessarily indicated by the quantity of market-legitimated increase in monetary or in financial-equivalent wealth with which these resources may be associated. Rather, economic development success, is indicated in the extent to which persons (as sentient mind-guided entities) have been able to enhance their opportunities for mind-guided bonding with their environment, (through which quality-of-life attainment becomes expressed).

Meanwhile, persons who aim to secure quality-of-living, (as survival opportunities that will allow them to experience a seamless sentience-linked bond with how reality works), have responsibilities. They must inform themselves about, and they must also give due diligence to understanding, and to operating consistent with the structural and material tolerances in their environment, that make reality work.

Herein, too, another feature that was emphasized was that for individuals to access and to experience enhanced quality-of-life as an outcome from their economic management activities, (as well as from how aggregate economic development management is executed), their awareness of the need to exercise mutuality with each other, and with the environment, comprised a pivotal practice that they each needed to unambiguously exercise.

Quality-of-life and Human Development will be forthcoming ONLY in a society where its system of governance aims to promote and to foster the informed access of persons to verifiable information about how their environment works. That system of governance must also at the same time, aim to protect the integrity and the evolution of our environment.

What we now have, instead, is a prevailing and an operating system that perpetuates societies, and also that appears to be under the control of a hideous consciousness which is indifferent to the preservation of sentient biotic reality; and that is also indifferent to our attainment of sentience-enhancement, and an accompanying high quality-of-living.

Evidently, in the name of wealth generation, that operating hideous background consciousness, aims to destroy any latent sense of mutuality, that we have as humans, to each other and to planet earth. Principally, that hideous consciousness (which also appears to be articulating the capitalist norms in the background), appears to aim to make us into greed-articulated instruments in the destruction of the planet on which we depend for our survival, as sentient, sovereign, mind-guided entities.

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