Hi As far as I know were the sixties made possible through massive use of heavy drugs like LSD.....etc. This was catalised by harvard professors like Timothy Leary , Richard Alpert(Ram Das) and many more who were trying to give it a sort of intellectual legitimacy. The new popular flower power sex drugs and R&R music/protest culture made it accalarate even more. It was all about leaving the accepted mythos behind and not knowing what the alternative mythos would look like. I use a layering in social quality patterns of logos/nomos/mythos where i see the logos as most static and the mythos the least static. It became all a sort of drug indused collective accepted madness but it felt good for a while for a lot of people. It was a subculture against the traditional accepted culture of that time which got a sort of pseudo oriental form. You could call it a mass awakening altough most people didn't understand where they were waking up from and how to orientate in the awoken state. The politicians only had to change the nomos by outlawing druguse and the whole movement disappeared. There was no revolution because there was no new collective mythos that lined up with the problems of everyday society.
Positive thing is that the drug indused DQ created a lot of new social patterns responseble for a lot of art production in the form of music and gave also a big boost to the ict industry. I wonder what the creative input in society would have been without the hippy movement. Kind regards Eddo 2013/7/11 david buchanan <[email protected]> > JanAnders said to Marsha: > > The same attention would be applied while we are composing contributions > to MD. > > "The rules for the tea ceremony are to be followed exactly. Each moment > matters, and the sequence of events is laid out rigidly. The ceremony > flows, and there is meaning in every gesture; each moment is to be savored. > The tea ceremony is the way of life itself. It captures the essence of Zen > — life in the moment with great attention." > > > "In this regard, the tea ceremony is a mindfulness meditation. It is a > moving meditation, practiced to cultivate samadhi. The repetition and > rigidity of action allows you to enter a deep meditative state, as you know > each movement. As you perform each part of the ceremony, you do so with > mindfulness, paying careful attention to each and every movement. When you > whisk, you whisk. When you pour, you pour. When you drink, you drink." > > > > > dmb says: > > Right, Jan. This isn't just applicable to tea and poetry. Fixing a > motorcycle, a nation, a culture or one's own life - as in the case with > Lila, is going to involve great attention to the particular static patterns > of the situation. As Pirsig puts it, "Zen is attached to social disciplines > so meticulous they make the Puritans look almost degenerate". Even in those > classroom scenes, after Phaedrus teaches his writing students that they do > know what "quality" is, "then the text came into its own", he says. Once > they knew that quality is real, then they wanted to know how to get it and > all the rules became helpful guides rather than dull conventions, > oppressive rules or whatever. Then they were able to see the quality of > static patterns rather than just the static, so to speak. Surely Phaedrus, > the rhetorician, would hope for excellence in thought and speech in a > philosophy forum dedicated to the discussion of his work. It would be quite > strange if this literary philosopher didn't care about the artful use of > words, big time. > > "Pheadrus thought that this Hippy revolution could have been as much as an > advance over the intellectual twenties as the twenties had been over the > social 1890’s, but his analysis showed that this “Dynamic Sixties” > revolution made an disastrous mistake that destroyed it before it really > got started. > > The Hippie rejection of social and intellectual patterns left just two > directions to go: toward biological quality and and toward Dynamic Quality. > The revolutionaries of the sixties thought that since both are > anti-intellectual, why then they must both be the same. That was the > mistake. > > American writing on Zen during this period showed this confusion. Zen was > often thought to be a sort of innocent “anything goes.” If you did anything > you pleased, without regard to social restraint, at the exact moment you > pleased to do it, that would express your Buddha-nature. To Japanese Zen > masters coming to this country, this must have been really strange. > Japanese Zen is attached to social disciplines so meticulous they make the > Puritans look almost degenerate." > > > Moq_Discuss mailing list > Listinfo, Unsubscribing etc. > http://lists.moqtalk.org/listinfo.cgi/moq_discuss-moqtalk.org > Archives: > http://lists.moqtalk.org/pipermail/moq_discuss-moqtalk.org/ > http://moq.org/md/archives.html > Moq_Discuss mailing list Listinfo, Unsubscribing etc. http://lists.moqtalk.org/listinfo.cgi/moq_discuss-moqtalk.org Archives: http://lists.moqtalk.org/pipermail/moq_discuss-moqtalk.org/ http://moq.org/md/archives.html
