At any particular stage in the development of science, our concepts concerning the causal relationships will then be true only relative to a certain approximation and to certain conditions.
So the relationship of each moment in the whole to all the others is implied by its total content: the way in which it ‘holds’ all the others enfolded within it.
Being guided by a fragmentary self-world view, man then acts in such a way as to try to break himself and the world up, so that all seems to correspond to his way of thinking. Man thus obtains an apparent proof of the correctness of his fragmentary self-world view though, of course, he overlooks the fact that it is he himself, acting according to his mode of thought, who has brought about the fragmentation that now seems to have an autonomous existence, independent of his will and of his desire.
One must then go on to a consideration of time as a projection of multidimensional reality into a sequence of moments.
What is called for is not an integration of thought, or a kind of imposed unity, for any such imposed point of view would itself be merely another fragment. Rather, all our different ways of thinking are to be considered as different ways of looking at the one reality, each with some domain in which it is clear and adequate.
It is especially important to consider this question today, for fragmentation is now very widespread, not only throughout society, but also in each individual; and this is leading to a kind of general confusion of the mind, which creates an endless series of problems and interferes with our clarity of perception so seriously as to prevent us from being able to solve most of them.
Another problem of fragmentation is that thought divides itself from feeling and from the body. Thought is said to be the mind; we have the notion that it is something abstract or spiritual or immaterial. Then there is the body, which is very physical. And we have emotions, which are perhaps somewhere in between. The idea is that they are all different. That is, we think of them as different. And we experience them as different because we think of them as different.
Q: Are you saying that thought has a kind of possessive quality which stays, gets stuck, and then becomes habitual? And we don’t see this? Bohm: I think that whenever we repeat something it gradually becomes a habit, and we get less and less aware of it. If you brush your teeth every morning, you probably hardly notice how you’re doing it. It just goes by itself. Our thought does the same thing, and so do our feelings. That’s a key point.
Pribram has given evidence backing up his suggestion that memories are generally recorded all over the brain in such a way that information concerning a given object or quality is not stored in a particular cell or localized part of the brain but rather that all the information is enfolded over the whole.
Intelligence and material process have thus a single origin, which is ultimately the unknown totality of universal flux. In a certain sense, this implies that what have been commonly called mind and matter are abstractions from the universal flux, and that both are to be regarded as different and relatively autonomous orders within the one whole movement... It is thought responding to intelligent perception which is capable of bringing about an overall harmony of fitting between mind and matter.
I regard the essence of the notion of process as given by the statement: Not only is everything changing, but all is flux. That is to say, what is the process of becoming itself, while all objects, events, entities, conditions, structures, etc., are forms that can be abstracted from this process.
On the contrary, when one works in terms of the implicate order, one begins with the undivided wholeness of the universe, and the task of science is to derive the parts through abstraction from the whole, explaining them as approximately separable, stable and recurrent, but externally related elements making up relatively autonomous sub-totalities, which are to be described in terms of an explicate order.
We propose instead that the basic element be a moment which, like the moment of consciousness, cannot be precisely related to measurements of space and time, but rather covers a somewhat vaguely defined region which is extended in space and has duration in time.
Your questions contain hidden assumptions; that’s the point. Therefore, when you question the question itself, you may be questioning a deeper assumption. But that’s done non-verbally. Do you see what I mean? To question the question eventually has to be a non-verbal act, which you can’t describe.
If one considers this question carefully, one can see that in a certain sense the East was right to see the immeasurable as the primary reality. For, as has already been indicated, measure is an insight created by man. A reality that is beyond man and prior to him cannot depend on such insight.
One may speculate that perhaps in ancient times, the men who were wise enough to see that the immeasurable is the primary reality were also wise enough to see that measure is insight into a secondary and dependent but nonetheless necessary aspect of reality.
The holomovement which is ‘life implicit’ is the ground both of ‘life explicit’ and of ‘inanimate matter’, and this ground is what is primary, self-existent and universal. Thus we do not fragment life and inanimate matter, nor do we try to reduce the former completely to nothing but an outcome of the latter.
The most essential aspects of this philosophy seem to the author, however, to be its assumption that the great diversity of things that appear in all of our experience, every day as well as scientific, can all be reduced completely and perfectly to nothing more than consequences of the operation of an absolute and final set of purely quantitative laws determining the behaviour of a few kinds of basic entities or variables.
One might then suggest that in intelligent perception, the brain and nervous system respond directly to an order in the universal and unknown flux that cannot be reduced to anything that could be defined in terms of knowable structures.
The thing that mostly gets in the way of dialogue,” he says, “is holding to assumptions and opinions, and defending them.” This instinct to judge and defend, embedded in the selfdefense mechanisms of our biological heritage, is the source of incoherence.