A thought without a body is not a star. —Aaron Shurin

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Buddhist philosophy, the notion of mutually dependent origination, says that everything originates together, mutually dependent. It is close to implicate order, which says that everything comes out of a good and everything is interrelated, and that underlying it there is no substance that can be defined. That also gives rise to karma, but karma too becomes changeable since even our own state of mind is part of the whole, and when it changes the whole changes, so the karma changes.

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.

Thought has produced tremendous effects outwardly. And, as we'll discuss further on, it produces tremendous effects inwardly in each person. Yet the general tacit assumption in thought is that it's just telling you the way things are and that is not doing anything—that 'you' are inside there, deciding what to do with the information. 

But I want to say that you don't decide what to do with the information. The information takes over. It runs you. Thought runs you. Thought, however, gives the false information that you are running it, that you are the one who controls thought, whereas actually thought is the one which controls each one of us. 

Until thought is understood—better yet, more than understood, perceived—it will actually control us; but it will create the impression that it is our servant, that it is just doing what we want it to do. 

That's the difficulty. Thought is participating and then saying it's not participating. But it is taking part in everything. Fragmentation is a particular case of that. Thought is creating divisions out of itself and then saying that they are there naturally.

—David Bohm(1917 - 1992)
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