THE FOURTHWAY MANHO E-JOURNAL Volume 49 May 1, 2019 |
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THE INNER DEVELOPMENT OF MAN By Professor Dr. Tan Man-Ho (An excerpt from the original work, Real World Views, Book 2, by Professor Dr. Tan Man-Ho entitled, "Biocosmic Nervo-Reflectant and the Theory of Material Reflection in Man, Inner Development and Social Upheavals," July 1973 - September 1974 Discourses, Chapter 7, Section A: "The Inner Development of Man," pp. 169~182)
A.
THE INNER DEVELOPMENT OF MAN 1
In the course of real, deliberately
conscious and inwardly digesting problems by all means that person being
so serious often appears quite “insane” relatively. But once the
dialectical leap in thought has taken place (that he has crossed the
threshold) then he has surpassed many of his friends in the level of
inner development. He has won a war for himself. He has his
“HAJI” in the real sense and not just war with another individual. 2
Human psychology obeys definite octave
laws. An important law ever known is the law of increasing misery
or the law of entropy of the psyche or the law of descending levels of
being representing the progressive fall of the inner man.
This law is difficult to grasp because our education tends to mislead us
into the belief that increasing knowledge from lower schooling to
university education is an ascending law, but it is only the ascending
law of increasing knowledge at the expense and neglect of the decreasing
levels of being, if being has never being developed. 3
When speaking of KNOWLEDGE,
only through man’s practical activities that he is able to develop his
ideas correctly. Only through perceptual knowledge that he can be
blessed with a quality cognitive (conceptual) knowledge! Good and
quality ideas should be supported and guided by practice. One
should work like a knowledge worker supported and guided by perceptual
knowledge. However, such work is external or outside work in
relation to external object as the objective of work. This is
again outer work but NOT inner work if the objective of the work is
simply directed towards external objects. It becomes inner work
only if one of the objectives amongst all the external objectives in
this external work is also to consciously travel and change the inner
world. If a processing line is directed inwardly to self when
other processing lines are directed outwardly into an object, the two
journeys are complementing each other resulting in greater balance. In the cognitive pursuit man would have
attained greater awareness. Only by continuously engaging himself
in practice that he is able to absorb and accumulate enough perceptual
knowledge to balance his cognitive activities. Once enough
perceptual knowledge is accumulated the re-adjustment process with the
cognitive knowledge of ideas, plans, measure, hypothesis, theories, etc.
will take place automatically. One can never achieve completely a
cognitive stance that can totally and accurately reflect the Real world.
Only by many such checks and corrections between perceptual knowledge
and (cognitive) conceptual knowledge that quality and reliable Real
World Knowledge can be formed and “crystallized” as an “I AM”. Revolutionized ideas are the products of
revolutionized practice and that revolutionized practice in turn
revolutionizes ideas, and the vice-versa process goes on and on. When speaking of
BEING, only through man’s practical
activities that he is able to develop his BEING and KNOWLEDGE correctly,
as all his inner 5 centers of thinking, feeling, moving, instinct and
sex are inseparable and fully woven with practice. The centers are
fueled by his physical body which in turn gets its fuels from the
environment. 4
The officially (state recognized)
religions of today have erroneously put themselves in a very high
position, on top of the world like a Messenger from HIM, believing in
their projections of higher being and ideals that the scientists and
technologists are just low materialist and that they know very little
about life processes and God. They fly in their heavens almost
losing their physical body and further flies up to the sociocosmic and
cosmic heavens to feel his God. The low scientist and
technologists work very hard checking and counter checking, balancing
and re-balancing their being and knowledge with practice and
experimentations. The high only floats in heaven in the doze of
opium and live with the Great One while the other toils in reality
floating in reliable being and knowledge to fill what that is
immediately surrounding the Great One which should be a POINT without
lengthy invented knowledge and information fillings of much falsehoods,
stories and fairy tales which are themselves unethical. Simply to put
it crudely, if the scientist and the technologist wanted to know about
this heaven, the science of human being (not the belief about human
being) which has now more advance tools would still be able to do it.
They can be prophets with advance scientific knowledge, while prophets
of the earlier sociocosmic octave do not have the advance tools to
interpret the world (astrological and non-astrological) correctly.
Just as religions have developed a
Weltanschauung and written a great
deal of the holy verses tainted with uncalled-for fly-in non-holy verse
within the holy texts, so the modern science has developed a new version
of Weltanschauung
and also written a great deal of real-world
principles with the same dis-ease of tainting with those uncalled-for
fly-ins non-scientific loose descriptions due to some mechanical noises
of a falling man-machine as it gets old. The bourgeois understanding of philosophy is
what the dialectical or trialectical or the tri-octave materialist
understood it as an idealistic philosophy, a philosophy that is formed
in the inner world, not having acquired enough practical experience from
external work, but merely processing and refining with the little inner
resources of the physical body and the psyche centers that might be
available during the meditation. Idealistic philosophy is
“eternal” like Practicalist philosophy – they are complementary and
mutually check and guide each other in our own journeys in life.
They both run in the pool of the 5 psychic centers in us, and not just
in other people. 5
The
great basic question of all philosophy, especially of more recent
philosophy, is that concerning the relation between thinking and being.
From the very early times when men, still completely ignorant of the
structure of their own bodies, under the stimulus of consciousness
energy and forms of the minds such as languages, images, dreams,
apparitions and emerging inner psychic functions come to believe that
their thinking and sensations were not activities of their inner bodies,
but or a direct distinct soul which habituate the body and leaves it at
death – from this time men have been driven to separate the outside
world of the environment from the inner world of the soul. But a
third world is just not ready for such a being. 6
Sensitive termino: Idealism and
will; materialism and external forms matter. The sensitive termino
in the cause of its quantitative development (from child till old age)
enters into a polar relationship. The reflection and the reflected,
that is, between objective perceptions and ideas, theories & wills. It
any moment the reflection is transformer into reflected and the
reflected is transformed into reflection. This is the law of
transformation for reflection into reflected and vice-versa. A
scientist therefore can “use” the reflected to predict the reflection
and the reflections to form the reflected and from what can be seen
reflection the ideas, plan, etc. formal and then put the ideas into
practice. When the external world changes new reflections result.
The cycle goes on and on till death. The cycle stops when the termino
has reached the last point, do
or death. Vulgar materialism of ordinary man normally focuses on
the reflection and vulgar idealism of ordinary man will normally focus
on the reflected. That is why ideas can change; reflection is the basic
of all ideas, the matter is the basis of reflected plus reflections. Matter, matter forms and universal
superstructures: The ontological basis of all forms of matter is
matter or matter appears in matter forms. All matter forms are dynamic,
that is, one form of matter can evolve or leap from one form into
another. The manner in which forms of matter change and transform is
dialectically in nature. There are no eternal forms of matter on the
world and this means that forms of matter interacts with other forms of
matter to form or produce new forms of matters, as heat transforms solid
form into liquid form of matter. The so-called dialectical qualitative
changes occur everywhere in the universe and at all times. Dialectical
qualitative change means one form of matter has been transformed into
another form of matter in connection with the given frame of reference.
Although it can be said, qualitative leap from capitalism to socialism
is complete or almost complete within a country, but this is not so when
the human species on Mother Earth is taken into consideration. The teleology of
universal nature is due to dialectical changes within universal nature: Every qualitative leap of one forms of matter
into another therein is also followed the quantitative changes of the
new former matter. There is not a single form of matter which cannot
undergo changes both quantitatively and qualitatively. This means that
every single substance in nature can undergo changes independent of your
will. If you change the forms of matter, you interact with that forms
of matter and being about changes not only in the forms of matter but
also that the forms of matter changes you into a newer phase. You touch
a form of matter also means that form matter touches you. It activated
our sense of touch and causes a reflection in your termino. There are no external forms of matter in the
material world as the Absolute Matter. There are only internal forms of matter. The
Absolute Matter or material
world is one or a single unity with no outside space or time - All are
Inside! However, relative to individual
internal form of matter there is such a thing called external to the
individual internal forms of matter. Or material things are members of
the material world. The non-harmonic characteristics of species and
on the great ‘nervo-reflectant’ series: The present state of all existing
nervo-reflectants has been a result of internal development within the
nervo-reflectant of its antecedents. New superstructure present in the
product of the conflict within the nervo–reflectant in the course of its
development. Nervo–reflectant and superstructures: By removing certain superstructures, the nature
of nervo–reflectant does not change. The internal factor is the nervo–reflectant
the wonder a scientist (by the name of) cannot succeed to produce a
short tail species of mouse by cutting the tails of the previous
generation. If the scientist will to succeed, the cause does not lie on
the cutting of the tails but it lies in the internal nature of the nervo–reflectant.
Perhaps by sexual reproduction new forms of nervo–reflectant may be
produced. Undoubtedly, the new forms of nervo–reflectant cannot be
totally, different from the old mature. Monkeys do not reproduce dogs. The task of the nervo–reflectant has ever been
the task of running of the superstructures. Although our organs appear
so alienated from the nervous system (whereby itself) it must not be
concluded that there are no concatenations or interconnections between
superstructures activated by the nervo–reflectant. The law of transformation of so-called physical
forms of matter into superstructures and vice-versa: There is an interconnection between the great
nervo–reflectant, the various forms of superstructures and physical
forms of matter (sometimes known as “dead” matter) in general. When
certain branches of the great nervo–reflectant come to “activate”, the
superstructures, including the nervous system is said to be transformed
into physical forms or matter is matter not activated by nervo–reflectant.
A man’s superstructures are transformed into non-nervo–reflectant forms
of matter when he dies. This is the law of transformation of so-called
superstructures into non-nervo–reflectant forms of matter. Under certain conditions, non-nervo–reflectant
forms of matter can be transformed into superstructures. In such a
situation, the superstructures said to be activated by the nervo–reflectant. This is the law of transformation of non-nervo–reflectant
forms of matter into superstructures. The law of mutual existence: That which comes into existence will bring
forth others to come into existence; that which extinct will bring forth
others to extinctions. Causes and effect are interrelated. A cause can
become and effect and an effect can become a cause and so on and so
forth. All that exist are in mutual interconnections. What comes into
existence alone bring forth others to come into existence. When the
seed comes into existence, living things follow forth. The law of contradictory unity of opposites,
the law of non-contradictory unity of the same: Nervo–reflectant of the same kind destroys
nervo–reflectant of the opposite kinds. Cow nature and grass nature are
contradictory unity, as cow eats grass and grass will eat cow if the cow
dies on the grass. Cow and cow are similar unity. But although man and man are of similar unity,
social activities of man many become contradictory unity as between the
proletariat and the bourgeoisie. Internal contradiction of the
great-nervo–reflectant series: The fact is, empirical observation shows that
every unique nervo–reflectant tends to eat up certain kinds of other
unique nervo–reflectants. The cow eats the grass specifically; the
birds eat the worms, grasshoppers, etc. the nervo–reflectant itself
plays the role of this “eating” process. In man, a stone is reflected
by the sensitive-termino, but man does not eat stones. The internal
contradictions cause the getting rid of the old species.
Qualitative and quantitative changes of the superstructures and the
nervo–reflectant do exist, and this is more important the “leap” takes
place all the time and everywhere. Evidence that the internal development of the
organic man is a contradictory development: All developments both in the organic man and
social man are contradictory development. There are two kinds of
contradiction in organic man:
(1) Internal contradictions From the inside of the boundary of organic man.
Disaster such as cancer may not be an internal development.
Contradictions are between so-called “life” and “death.” The sensitive
termino does not seem to be happy to die.
(2) External contradictions From outside of the boundary of organic man.
The white blood cells will destroy external genes On the great nervo–reflectant series: It may be possible that there is such series.
All the various forms of living things are the different manifestation
of the great-nervo–reflectant series. The various forms of nervo–reflectant
determine the various forms of superstructures. The nervo–reflectant of
man seems to be at the highest level as compared to all other living
thing. That is why we possess the capacity of thought, which cannot
possibly exist in other living things on the surface of Mother Earth.
In forms of animals and certainty not the plant. Production and
reproduction of the great nervo–reflectant in the course of the psychic
history of the nervous system history have led to the hitherto existing
forms of living organism. The superstructures: The superstructures can vary in shapes and
forms as observed in the external environment. Not all have looks that
are alike, but a hen is called a hen simply because the nature of the
internal nervo–reflectant, the stages it is, has not change
qualitatively ‑ only quantitatively. The termino and social superstructure: Consciously and unconsciously, there is a
dynamic interaction between social superstructures and the termino in
man’s social evolution. The social superstructures is a given
historical period is the sum total of all the labors of individual man.
The nature of the so-called material social superstructures represents
the “ideological” system of the termino, that is, bourgeois
superstructures is product of the bourgeois ideological system and
proletarian superstructures is the product of proletarian ideological
system (inclusively, the feudalist ideological system when materialized
consists of a component of feudalistic superstructures).
Superstructures behave like slippery lubricants which can enter into
the termino and back to external world at ease and immediate for
particular person. A child is more idealistic than an aged man: The initial stage of the development of the
sensitive-termino is characterized by its unsteady nature. The
interrupted interactions of the sensitive-termino with external
phenomena, therein providing a resultant force, an ever increasing
force. The sum total of all there resultant forces result in the
formation of ideas. Initially, the correct idea of the external
material world is not attainable at this stage. The child is therefore
idealistic; a mind half-filled with ideality and half-filled with
reality. A child cannot even walk properly at first. The
superstructures are two weak. The continual addition of parallelogram of
forces leads to more a more correct idea, a more and more experienced
mind. An aged man is therefore more experienced than a child. In every
human being, the sensitive-termino develops at different rate depending
on the external conditions of existence of man. Thus a child can often
become wiser than an aged man. The approach:
1. What is it that causes our organs to function
and grow? It is the nervo–reflectant that cause them to
function and grow
2. In what way does the nervo–reflectant perform
these functions and growth? It requires detail analysis. The point: The consciousness of the existence of nervo–reflectant
and its role has taught us that we are simply a material being capable
of reflecting external phenomena. How can an organism developed? The development is due to the internal
activities of the nervo–reflectant base plus the superstructures
necessity. We do not have to ask why the nervo–reflectant works in this
way. All we know is that it works this way. The superstructures
undergo changes both quantitatively and qualitatively. The forms of the
nervous system also changes quantitatively and qualitatively. By
superstructural necessity is meant that the superstructures are variable
forms of the nervo–reflectant. Under different “external conditions”
different forms of superstructure arises. Today, all superstructural
forms should be perceived as dynamical. The superstructural forms
of the external kingdom do not vary very much. But each form of animal
is determined by the state, stage and nature of the nervo–reflectant
concerned. The will and the termino (sensitive–termino): In order really to understand the will of man,
the stand point must be of the uninterrupted relationship between the
sensitive–termino and the external phenomena leading to will, whereby
the external phenomena play the role of fundamental causes and the
sensitive-termino plays a less prominent role. Until a certain stage of
this development, a point or “dialectical leap-like” is reached whereby
any further change leads to the sensitive-termino playing the
fundamental role of directing the superstructures for action. The
non-sensitive-termino (not the sensitive-termino) plays the role of
functions in the involuntary internal organs while the sensitive-termino
plays the role of functioning voluntary movements. The will of a man
can best be understood by the “development” and not by unnecessary
definition. On the fetishistic nature of man’s creations: Man’s creations, are fetishistic in nature. In
general, man’s creations can be looked upon as consisting of two
components: (a) the fetishistic component and (b) the natural component.
The fetishistic component is due to the wills, the spiritual
characteristics of man and the natural component the actual basic
component which constitutes the creations. The fetishistic
characteristic of man’s creation is simply a revolution of the existence
of the ideas, consciousness, and wills of man. The law of activity of man: Every actions which man engages himself in, is
governed by two components, that which is derived from external world
(outer world) and that which is derived from the internal world (inner
world) of man. The addition of these two components constitutes a
resultant force which decides the nature of activity of mankind. The
economic condition of existence of man is the basic of the nature and
society. The oppressor has an oppressive form of nihilism. Their
activities, also their creations, are the resultant products of their
oppressive form of nihilism plus the material component. The
resultant force is never in a straight line, always breaking on the way. On current confusion: The reflective nature of the termino
(sensitive-termino) has led man into a state of confusion over what is
real and what is unreal often what is real is mistaken as unreal and
vice-versa. It is topsy-turvy. The history of all philosophical
thinking has been an effort to clear this confusion. What a religious
man’s reality is the direct opposite to that of a materialist’s reality.
One of the ways to clear this confusion is to see reality as it is and
to rely on more perceptions. The standpoint is this: the sensitive-termino
possesses the property of withholding reflections of the external
phenomena. These reflections are stored up as a form of thought. Even
though the real situation or phenomenon has long disappeared from the
real objective world, the mind still retains some of the “reflections in
the thought as re-callable memory. Often the reflections are taken
as real or have material existence and that is why confusions resulted.
Our external world constantly undergoes changes including man himself;
phenomena appear and disappear. When any new event comes into existence
or has already existed it produces certain effects for the termino to
interact..… you therefore conclude that such an event is coming into
existence or has already existed. Now the leap to conception takes
place, the conception of the event may be correct or wrong. But must
men tend to assume it to be correct and when a wrongly pre-conceived
idea arises in the thought. The way of separating theory from practice
is the real root behind the intellectual preconceived and even wrong
ideas in our time. The only decisive way that a correct idea is
achieved is by countless interactions of the termino with the external
world. You learn how to swim by swimming. We have the desire to
abolish the bourgeois educational system in this sense. The historical
force provided by the proletarians will turn it into letters. The
fragments will then be relegated into the museum of history. In certain
part of the earth it had already become a museum piece. For more correct thought, that is, thought
which tallies with reality, it can only be achieved by the interaction
of the sensitive-termino with the external reality. Undoubtedly, the
necessary organs to pave way for this achievement are our 5 sense
organs. We shall never be able to attain absolute knowledge, but the
demand for correct knowledge is really essential. To every single mind,
there is bound to be in existence a host of erroneous ideas, both old
and new. That is why the confusion is mortal-like. Objectivism has
motions …… in the mind therefore the process of thesis, antithesis and
synthesis is thus a ceaseless one.
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