Friday, July 18, 2014
Thursday, July 17, 2014
meta Tao design: Reflections
METADESIGN
Humberto Maturana
Humberto Maturana
PART III
* Reflections.
Technological transformations do not impress me, biological technology does not impress me, Internet does not impress me. I say this not out of arrogance. No doubt much of what we do will change if we adopt the different technological options at hand, but our actions will not change unless our emotioning changes. We live a culture centered in domination and submission, mistrust and control, dishonesty, commerce and greediness, appropriation and mutual manipulation ... and unless our emotioning changes all that will change in our lives will be the way in which we continue in wars, greediness, mistrust, dishonesty, and abuse of others and of nature. Indeed, we shall remain the same. Technology is not the solution for human problems because human problems belong to the emotional domain as they are conflicts in our relational living that arise when we have desires that lead to contradictory actions. It is the kind of human being, Homo sapiens amans, Homo sapiens aggressans, or Homo sapiens arrogans, at the moment in which we have access to a new technology, either as users or observers, what determines how we use it or what we see in it.
We frequently speak as if the course that human history is following were independent from us as individual human beings, and as if we were carried by powerful forces beyond our control. But, to what extent such a manner of thinking is valid? Our life is guided by our emotions because our emotions define the relational domain in which we act, and hence, what we do. Each culture is defined by a particular configuration of emotioning that guides the actions of its members, and is conserved by those actions and the learning of the configuration of emotioning that defines it by the children of its members. If this systemic dynamics of constitution and conservation of a culture is broken, the culture comes to an end. So, we are not trapped, it is not what we do, but the emotion under which we do what we do. It is not technology what guides modern life, but the emotions, that is the desires of power, riches, or fame, ... under which we use or invent it. We human beings can do whatever we imagine if we respect the structural coherences of the domain in which we operate. But we do not have to do all that we imagine, we can chose, and it is there where our behavior as socially conscious human beings matters.
Our brains are not being changed by technology, and what is in fact happening to us through it, is that we change what we do while we conserve the culture (the configuration of emotioning) to which we belong. Unless, of course, our emotioning changes as we reflect on what happens to us through using or contemplating it and we undergo a cultural change. In fact our brain needs not to change for us human beings to be able to manage and understand whatever technological change that the future may offer us if we are willing to start from the beginning. What our brain does is to abstract configurations of relations of activities in itself, which if coupled with our operation in language permit us to treat any situation that we live as a starting point for recursive reflections in a process in fact open to any degree of complication. It is what happens in our emotions what determines the course of our living, and since emotions as kinds of relational behaviours occur in the relational space, it is through the conservation of cultural changes (as changes in the configuration of emotioning that are conserved generation after generation in the learning of children) that the course of our biological history may result in changes in our brain.
Biological evolution is not changing its character as as the constitution, conservation and diversification of lineages which are defined by the systemic conservation generation after generation of manners of living that extend from the inception to the death of the reproducing organisms. The same occurs with the evolution of cultures. Cultures are closed networks of conversations conserved generation after generation through the learning of the children that live in them. As such cultures change if the closed network of conversations that the children learn as they live in them changes, and a new closed network of conversations begins to be conserved generation after generation through their living. One can say in general systemic terms, that what is conserved in a system or in the relations between the members of a group of systems what determines what can or not change in the system or in the group of systems.
Biotechnology is not a new practice, although what we can do now is very, very different from what we humans could do in that area hundred or fifty years ago. Internet with all its richness as a network not something basically different from other systems of interactions that facilitates the use of libraries and museums. No doubt the interconnectedness reached through Internet is much greater than the interconnectedness that we lived a hundred or fifty years ago through telegraph, radio, or telephone. However, we still do with Internet no more no less than what we desire in the domain of the options that it offers, and if our desires do not change, nothing changes in fact because we go on living through it the same configuration of actions (of emotioning) that we used to live. Certainly I know much of what is said and is happening in the domain of globalization of the flow of information, but it is not information what constitutes the reality that we live. The reality that we live arises instant after instant through the configuration of emotions that we live, and which we conserve with our living instant after instant. But if we know this, if we know that the reality that we live arises through our emotioning, and we know that we know, we shall be able to act according to our awareness of our liking or not liking the reality that we are bringing forth with our living. That is, we shall become responsible of what we do.
I want a cultural change, I want to contribute to a work of art in the domain of human existence, I want to contribute to evoke a manner of coexistence in which love, mutual respect, honesty and social responsibility arise spontaneously from living instant after instant such configuration of emotioning because we all cocreate it in our living together. That configuration of emotioning cannot be imposed, nor can it be demanded without denying it, it must be lived spontaneously as a matter of course because that is the way we learned to live in our childhood. Violations of such manner of living will be legitimate mistakes that can be corrected because there will be no intrinsic shame in them, they will be only errors. If indeed we were to live such a cultural change, what would be most remarkable, is that the configuration of emotioning that such a manner of living entails, would arise in us without effort as we begin to live in it by living in it. Moreover, such configuration of emotioning will be conserved generation after generation as our manner of cultural living if our children live it because we live it with them. Indeed, such a manner of living is what we all want to live in our desire for material and spiritual wellbeing. Utopia? yes because it correspond to a way of living that has been ours in our evolutionary history, and most of us know it as an experience or as a yearning of our childhood. Anyway, to do that would be, no doubt, a magnificent work of dynamic art, and a responsible creative act as well if we want to live as Homo sapiens amans.
Humberto R. Maturana.
August 1, 1997
meta Tao design: Living systems
meta Tao design: Technology and Reality
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| Escape of 4 dimensional collapse by Mandelwerk |
Wednesday, July 16, 2014
the last lecture on Tao
We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.
T.S. Eliot – Four Quartets
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.
T.S. Eliot – Four Quartets
“I recommend you take your hand home and take a look at it when you get there — very quietly, almost as part of meditation. And try to catch the difference between seeing it as a base for five parts and seeing it as constructed of a tangle of relationships. Not a tangle, a pattern of the interlocking of relationships that were determinants of its growth. And if you can really manage to see the hand in terms of the epistemology that I am offering you, I think you will find that your hand is much more recognizably beautiful as a product of relationships than as a composition of countable parts. In other words, I am suggesting to you, first, that language is very deceiving, and, second, that if you begin even without much knowledge to adventure into what it would be like to look at the world with a biological epistemology, you will come into contact with the concepts that the biologists don’t look at. You will meet with beauty and ugliness. These may be real components in the world that you as a living creature live in.
...Of course natural history can be taught as a dead subject.
I know that, but I believe also that perhaps the monstrous atomistic pathology at the individual level, the national level, and the international level — the pathology of wrong thinking in which we all live — can only in the end be corrected by an enormous discovery of those relations in nature that make up the beauty of nature.”
...Of course natural history can be taught as a dead subject.
I know that, but I believe also that perhaps the monstrous atomistic pathology at the individual level, the national level, and the international level — the pathology of wrong thinking in which we all live — can only in the end be corrected by an enormous discovery of those relations in nature that make up the beauty of nature.”
The last lecture, lecture delivered October 28, 1979, at the Institute of Contemporary Arts, London.
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| René Magritte, The Promenades of Euclid, 1955, oil on canvas - Minneapolis Institute of Arts |
Tuesday, July 15, 2014
the last words of Tao
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| wat Pho Buddha, Bangkok |
Last Words of the Tathagata
216. Then the Bhagava said to the Venerable Ananda:
It may happen that (some among) you have this thought: 'The Doctrine; (lit, the word) is bereft of the Teacher of the Doctrine; our Teacher is no more.' But Ananda, it should not be so considered. Ananda, the Doctrine and Discipline I have taught and laid down to all of you will be your Teacher when I am gone.
Ananda, when I have passed away, bhikkhus should not address one another as they do at present by the term 'avuso' (Friend) (irrespective of seniority). Ananda, the senior bhikkhus should address the junior bhikkhus by name, or by family name, or by the term 'avuso'. And the junior bhikkhus should address the senior bhikkhus by the term 'bhante' or 'ayasma' (Venerable Sir).
Ananda, after I have passed away, the Samgha, the Order of the bhikkhus, may, if it wishes to, abolish lesser and minor Rules of Discipline.
Ananda, after I have passed away, let the Brahma penalty be imposed upon Bhikkhu Channa.
"But, Venerable Sir, what is the Brahma penalty?"
Ananda, let Bhikkhu Channa say whatever he wishes to. The bhikkhus should neither advise him nor admonish him, nor deter him.
217. Then the Bhagava addressed the bhikkhus thus:
O Bhikkhus, if any bhikkhu should happen to have any uncertainty or perplexity regarding the Buddha, or the Dhamma (the Teaching), or the Samgha (the Order of bhikkhus), or Magga, or the Practice, then, bhikkhus, ask (me) questions. Do not let yourselves feel regret later with the thought that 'even though our Teacher was (with us) in our very presence, we were not able to ask him questions personally in return.'
When this was said, the bhikkhus remained silent. ..............
For a third time, the Bhagava said:
O Bhikkhus, if any bhikkhu should happen to have any uncertainty or perplexity regarding the Buddha, or the Dhamma, or the Samgha, or Magga, or the Practice, then, bhikkhus, ask (me) questions. Do not let yourselves feel regret later with the thought that 'even though our Teacher was (with us) in our very presence, we were not able to ask him questions personally in return.'
For the third time, too, the bhikkhus remained silent.
Then the Bhagava said to the bhikkhus:
O Bhikkhus, it may be that you do not ask questions out of respect for the Teacher. Then, bhikkhus, let a bhikkhu tell a companion (his uncertainty or perplexity).
Even when this was said, the bhikkhus continued to remain silent.
Then the Venerable Ananda said to the Bhagava:
"Wonderful it is, Venerable Sir! Marvellous it is, Venerable Sir! I believe that in this community of bhikkhus not a single bhikkhu has uncertainty or perplexity regarding the Buddha, or the Dhamma, or the Samgha, or Magga, or the Practice."
Ananda, you say this only out of faith. Indeed, Ananda, the Tathagata knows for certain that in this community of bhikkhus not a single bhikkhu has uncertainty or perplexity regarding the Buddha, or the Dhamma, or the Samgha, or Magga, or the Practice.
Ananda, amongst these five hundred bhikkhus, even the least (in attainment) is a Sotapanna, a Stream-enterer, not liable to be reborn in any apaya realm of misery, assured (of reaching desirable realms of existence or of teaching the end of dukkha), bound for (the three higher levels of Insight, culminating in) Enlightenment.
218. Then the Bhagava said to the bhikkhus:
O Bhikkhus, I say this now to you: "All conditioned and compounded things (sankhara) have the nature of decay and disintegration. With mindfulness endeavour diligently (to complete the task)"
These were the last words of the Tathagata
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| Angkor Wat |
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| Angkor Wat |
Part Six: The Passing Away
The Blessed One's Final Exhortation
1. Now the Blessed One spoke to the Venerable Ananda, saying: "It may be, Ananda, that to some among you the thought will come: 'Ended is the word of the Master; we have a Master no longer.' But it should not, Ananda, be so considered. For that which I have proclaimed and made known as the Dhamma and the Discipline, that shall be your Master when I am gone.
2. "And, Ananda, whereas now the bhikkhus address one another as 'friend,' let it not be so when I am gone. The senior bhikkhus, Ananda, may address the junior ones by their name, their family name, or as 'friend'; but the junior bhikkhus should address the senior ones as 'venerable sir' or 'your reverence.'
3. "If it is desired, Ananda, the Sangha may, when I am gone, abolish the lesser and minor rules.
4. "Ananda, when I am gone, let the higher penalty be imposed upon the bhikkhu Channa."
"But what, Lord, is the higher penalty?"
"The bhikkhu Channa, Ananda, may say what he will, but the bhikkhus should neither converse with him, nor exhort him, nor admonish him."
5. Then the Blessed One addressed the bhikkhus, saying: "It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: 'The Master was with us face to face, yet face to face we failed to ask him.'"
6. But when this was said, the bhikkhus were silent. And yet a second and a third time the Blessed One said to them: "It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: 'The Master was with us face to face, yet face to face we failed to ask him.'"
And for a second and a third time the bhikkhus were silent. Then the Blessed One said to them: "It may be, bhikkhus, out of respect for the Master that you ask no questions. Then, bhikkhus, let friend communicate it to friend." Yet still the bhikkhus were silent.
7. And the Venerable Ananda spoke to the Blessed One, saying: "Marvellous it is, O Lord, most wonderful it is! This faith I have in the community of bhikkhus, that not even one bhikkhu is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice."
"Out of faith, Ananda, you speak thus. But here, Ananda, the Tathagata knows for certain that among this community of bhikkhus there is not even one bhikkhu who is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. For, Ananda, among these five hundred bhikkhus even the lowest is a stream-enterer, secure from downfall, assured, and bound for enlightenment."
8. And the Blessed One addressed the bhikkhus, saying: "Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!"
This was the last word of the Tathagata.
How the Blessed One Passed into Nibbana
9. And the Blessed One entered the first jhana. Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And rising out of the fourth jhana, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of neither-perception-nor-non-perception. And rising out of the attainment of the sphere of neither-perception-nor-non-perception, he attained to the cessation of perception and feeling.
10. And the Venerable Ananda spoke to the Venerable Anuruddha, saying: "Venerable Anuruddha, the Blessed One has passed away."
"No, friend Ananda, the Blessed One has not passed away. He has entered the state of the cessation of perception and feeling."
11. Then the Blessed One, rising from the cessation of perception and feeling, entered the sphere of neither-perception-nor-non-perception. Rising from the attainment of the sphere of neither-perception-nor-non-perception, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the fourth jhana. Rising from the fourth jhana, he entered the third jhana. Rising from the third jhana, he entered the second jhana. Rising from the second jhana, he entered the first jhana.
Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And, rising from the fourth jhana, the Blessed One immediately passed away.
The Blessed One's Final Exhortation
1. Now the Blessed One spoke to the Venerable Ananda, saying: "It may be, Ananda, that to some among you the thought will come: 'Ended is the word of the Master; we have a Master no longer.' But it should not, Ananda, be so considered. For that which I have proclaimed and made known as the Dhamma and the Discipline, that shall be your Master when I am gone.
2. "And, Ananda, whereas now the bhikkhus address one another as 'friend,' let it not be so when I am gone. The senior bhikkhus, Ananda, may address the junior ones by their name, their family name, or as 'friend'; but the junior bhikkhus should address the senior ones as 'venerable sir' or 'your reverence.'
3. "If it is desired, Ananda, the Sangha may, when I am gone, abolish the lesser and minor rules.
4. "Ananda, when I am gone, let the higher penalty be imposed upon the bhikkhu Channa."
"But what, Lord, is the higher penalty?"
"The bhikkhu Channa, Ananda, may say what he will, but the bhikkhus should neither converse with him, nor exhort him, nor admonish him."
5. Then the Blessed One addressed the bhikkhus, saying: "It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: 'The Master was with us face to face, yet face to face we failed to ask him.'"
6. But when this was said, the bhikkhus were silent. And yet a second and a third time the Blessed One said to them: "It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: 'The Master was with us face to face, yet face to face we failed to ask him.'"
And for a second and a third time the bhikkhus were silent. Then the Blessed One said to them: "It may be, bhikkhus, out of respect for the Master that you ask no questions. Then, bhikkhus, let friend communicate it to friend." Yet still the bhikkhus were silent.
7. And the Venerable Ananda spoke to the Blessed One, saying: "Marvellous it is, O Lord, most wonderful it is! This faith I have in the community of bhikkhus, that not even one bhikkhu is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice."
"Out of faith, Ananda, you speak thus. But here, Ananda, the Tathagata knows for certain that among this community of bhikkhus there is not even one bhikkhu who is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. For, Ananda, among these five hundred bhikkhus even the lowest is a stream-enterer, secure from downfall, assured, and bound for enlightenment."
8. And the Blessed One addressed the bhikkhus, saying: "Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!"
This was the last word of the Tathagata.
How the Blessed One Passed into Nibbana
9. And the Blessed One entered the first jhana. Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And rising out of the fourth jhana, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of neither-perception-nor-non-perception. And rising out of the attainment of the sphere of neither-perception-nor-non-perception, he attained to the cessation of perception and feeling.
10. And the Venerable Ananda spoke to the Venerable Anuruddha, saying: "Venerable Anuruddha, the Blessed One has passed away."
"No, friend Ananda, the Blessed One has not passed away. He has entered the state of the cessation of perception and feeling."
11. Then the Blessed One, rising from the cessation of perception and feeling, entered the sphere of neither-perception-nor-non-perception. Rising from the attainment of the sphere of neither-perception-nor-non-perception, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the fourth jhana. Rising from the fourth jhana, he entered the third jhana. Rising from the third jhana, he entered the second jhana. Rising from the second jhana, he entered the first jhana.
Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And, rising from the fourth jhana, the Blessed One immediately passed away.
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| Wat Pho Buddha, Bangkok |
Monday, July 14, 2014
a new Tao
You ask me: What according to you is the most significant thing that is happening today in the world?
A new man is emerging. The image of the new man is not yet clear, but the horizon is becoming red and the sun will soon be there. The morning mist is there and the image of the new man is vague, but still a few things are very crystal clear about the new man.
And this is of tremendous importance because since the monkey became man, man has remained the same. A great revolution is on the way. It will be far more deep-going than the revolution that happened when monkeys started walking on the earth and became human beings. That change created mind, that change brought psychology in. Now another far more significant change is going to happen that will bring the soul in, and man will not only be a psychological being but a spiritual being too.
You are living in one of the most alive times ever.
The new man has already arrived in fragments, but only in fragments. And the new man has been arriving for centuries, but only here and there. That's how things happen. When the spring comes it starts with one flower. But when the one flower is there, then one can be certain: that spring is not faraway—it has come. The first flower has heralded its coming: Zarathustra, Krishna, Lao Tzu, Buddha, Jesus—these were the first flowers. Now the new man is going to be born on a greater scale.
According to me, this new consciousness is the most important thing that is happening today. I would like to tell you something about this new consciousness, its orientations, and its characteristics, because you are to help it come out of the womb—because you have to be it. The new man cannot come from nowhere, he has to come through you. The new man can only be born through your womb. You have to become the womb.
Sannyas is an experiment to clean the ground so that new seeds can fall in. If you understand the meaning of the new man, you will be able to understand the significance of sannyas too. And it is because sannyas is concerned with the new man that the old orthodoxies of all kinds are going to be against me and against sannyas, because this will be their end. If sannyas succeeds, if the new man succeeds, the old will have to go. The old can live only if the new man is prevented from coming.
It cannot be prevented now, because it is not only a question of the new man's coming into existence, it is a question of the survival of the whole earth, of consciousness itself, of life itself. It is a question of life and death. The old man has come to utter destructiveness. The old man has reached the end of his tether. Now there is no life possible with the old concept of man but only death. The old man is preparing for a global suicide. The old man is piling up atom bombs, hydrogen bombs, in order to commit a collective suicide. This is a very unconscious desire. Rather than allowing the new man to be, the old man would like to destroy the whole thing.
You have to understand, you have to protect the new, because the new carries the whole future with it. And man has come to a stage where a great quantum leap is possible….
The new man will have to find new forms of community, of closeness, of intimacy, of shared purpose, because the old society is not going to disappear immediately. It will linger, it will put up all kinds of fight to the new society—as it always happens. It has so many vested interests, it cannot go easily. It will go only when it becomes impossible for it to remain in existence.
Before it goes the new man will have to create new kinds of communes, new kinds of families, new communities of closeness, intimacy, shared purpose.
That's why I am trying to create a small commune where you can be totally yourself—away from the structured and the rotten world—and you can be given absolute freedom. It will be an experiment, because the future is going to move on those lines. It will be a small experiment but of immense significance….
This, according to me, is the most important phenomenon that is happening today. A new man is coming into existence. The first rays are already on the horizon. Prepare yourself to receive the new man. Get ready. Become a host to the guest who is just about to knock on your doors at any moment. And that's what sannyas is all about: a preparation—getting ready to receive the new man. It is going to be a great adventure to receive the new man. It is going to be risky, too, because the old will not like it.
Now you can understand why the orthodox mind is against me. I am preparing their graveyard, and I am preparing for something new. I am preparing a garden for the new. You are to open your hearts for the new. Uproot all the weeds of the old, drop all the conditionings that the old has given to you, so you can receive the new. sos114
I teach a new man, a new humanity, a new concept of being in the world. I proclaim Homo novus. The old man is dying, and there is no need to help it survive any more. The old man is on the deathbed: don't mourn for it—help it to die. Because only with the death of the old can the new be born. The cessation of the old is the beginning of the new.
My message to humanity is a new man. Less than that won't do. Not something modified, not something continuous with the past, but utterly discontinuous.
Man has lived up to now not truly, not authentically; man has lived a very pseudo life. Man has lived in great pathology, man has lived in great disease. And there is no need to live in this pathology—we can come out of the prison, because the prison is made by our own hands. We are in the prison because we have decided to be in the prison—because we have believed that the prison is not a prison but our home.
My message to humanity is: Enough is enough. Awake! See what man has done to man himself. In three thousand years man has fought five thousand wars. You cannot call this humanity healthy. And only once in a while has a Buddha bloomed. If in the garden only once in a while a plant brings a flower, and otherwise the whole garden remains without flowers, will you call it a garden? Something very basic has gone wrong. Each person is born to be a Buddha: less than that is not going to fulfill you.
I declare to you your Buddhahood.
You ask: How can I become the new man that You speak about?
When I say the new man, I mean the conscious man. Humanity cannot be saved if the conscious man does not arrive. In the past it was not so necessary, but now it is absolutely necessary, it is a must. If the new man does not arrive on the earth, if more and more people are not going to become conscious, alert, awake, then this earth is doomed. Its fate is in the hand of the stupid politicians, and now they have immense power of destruction, such as they never had before. That is something new.
Just five years ago they had so much power that they could have killed every single human being seven times—although you don't need to kill any human being seven times, once is enough. We had five years ago so much atomic energy—atom bombs, hydrogen bombs—that we could have destroyed this earth seven times. And within five years we have really progressed—now it is seven hundred times! We can destroy seven hundred earths like this earth, and we go on piling up…. And any moment, any mad politician can trigger the process of self-destruction.
The coming twenty years are going to be the most dangerous in the whole history of humanity; it has never been so dangerous—we are sitting on a volcano. Only more consciousness, more alertness can save it; there is no other way. We have to de-automatize man. The society automatizes you. It creates efficient machines, not human beings.
My effort here is to de-automatize you. I am doing something absolutely antisocial. The society makes you a machine and my effort is to undo it. I would like this fire to spread and reach to all the nooks and corners of the earth, to help as many people as possible to be conscious. If in a great quantity consciousness grows on the earth, there is a possibility, a hope, we can save humanity yet. All is not lost, but time is running short. Everything is being controlled by politicians and by computers, and both are dangerous. Politicians are mad. It is impossible to be a politician if you are not mad enough. You have to be absolutely insane, because only insane people are power-obsessed.
A sane person lives life joyously; he is not power-obsessed. He may be interested in music, in singing, in dancing, but he is not interested in dominating anybody. He may be interested in becoming a master of himself, but he is not interested in becoming a master of others.
Politicians are insane people. History is enough proof. And now computers are dominating. You know the saying: To err is human…. That is true, but if you really want to create a great mess, human beings are not enough—you need computers. Now machines and mad people are dominating the whole world. We have to change the very foundation. That's what I mean by a new man.
A new man means more conscious, more loving, more creative. This whole process is possible through being more meditative. Become more meditative, silent, still. Experience yourself deeply. In that experience, a fragrance will be released through you. And if many many people become meditators, the earth can be full of a new perfume.
And this is of tremendous importance because since the monkey became man, man has remained the same. A great revolution is on the way. It will be far more deep-going than the revolution that happened when monkeys started walking on the earth and became human beings. That change created mind, that change brought psychology in. Now another far more significant change is going to happen that will bring the soul in, and man will not only be a psychological being but a spiritual being too.
You are living in one of the most alive times ever.
The new man has already arrived in fragments, but only in fragments. And the new man has been arriving for centuries, but only here and there. That's how things happen. When the spring comes it starts with one flower. But when the one flower is there, then one can be certain: that spring is not faraway—it has come. The first flower has heralded its coming: Zarathustra, Krishna, Lao Tzu, Buddha, Jesus—these were the first flowers. Now the new man is going to be born on a greater scale.
According to me, this new consciousness is the most important thing that is happening today. I would like to tell you something about this new consciousness, its orientations, and its characteristics, because you are to help it come out of the womb—because you have to be it. The new man cannot come from nowhere, he has to come through you. The new man can only be born through your womb. You have to become the womb.
Sannyas is an experiment to clean the ground so that new seeds can fall in. If you understand the meaning of the new man, you will be able to understand the significance of sannyas too. And it is because sannyas is concerned with the new man that the old orthodoxies of all kinds are going to be against me and against sannyas, because this will be their end. If sannyas succeeds, if the new man succeeds, the old will have to go. The old can live only if the new man is prevented from coming.
It cannot be prevented now, because it is not only a question of the new man's coming into existence, it is a question of the survival of the whole earth, of consciousness itself, of life itself. It is a question of life and death. The old man has come to utter destructiveness. The old man has reached the end of his tether. Now there is no life possible with the old concept of man but only death. The old man is preparing for a global suicide. The old man is piling up atom bombs, hydrogen bombs, in order to commit a collective suicide. This is a very unconscious desire. Rather than allowing the new man to be, the old man would like to destroy the whole thing.
You have to understand, you have to protect the new, because the new carries the whole future with it. And man has come to a stage where a great quantum leap is possible….
The new man will have to find new forms of community, of closeness, of intimacy, of shared purpose, because the old society is not going to disappear immediately. It will linger, it will put up all kinds of fight to the new society—as it always happens. It has so many vested interests, it cannot go easily. It will go only when it becomes impossible for it to remain in existence.
Before it goes the new man will have to create new kinds of communes, new kinds of families, new communities of closeness, intimacy, shared purpose.
That's why I am trying to create a small commune where you can be totally yourself—away from the structured and the rotten world—and you can be given absolute freedom. It will be an experiment, because the future is going to move on those lines. It will be a small experiment but of immense significance….
This, according to me, is the most important phenomenon that is happening today. A new man is coming into existence. The first rays are already on the horizon. Prepare yourself to receive the new man. Get ready. Become a host to the guest who is just about to knock on your doors at any moment. And that's what sannyas is all about: a preparation—getting ready to receive the new man. It is going to be a great adventure to receive the new man. It is going to be risky, too, because the old will not like it.
Now you can understand why the orthodox mind is against me. I am preparing their graveyard, and I am preparing for something new. I am preparing a garden for the new. You are to open your hearts for the new. Uproot all the weeds of the old, drop all the conditionings that the old has given to you, so you can receive the new. sos114
I teach a new man, a new humanity, a new concept of being in the world. I proclaim Homo novus. The old man is dying, and there is no need to help it survive any more. The old man is on the deathbed: don't mourn for it—help it to die. Because only with the death of the old can the new be born. The cessation of the old is the beginning of the new.
My message to humanity is a new man. Less than that won't do. Not something modified, not something continuous with the past, but utterly discontinuous.
Man has lived up to now not truly, not authentically; man has lived a very pseudo life. Man has lived in great pathology, man has lived in great disease. And there is no need to live in this pathology—we can come out of the prison, because the prison is made by our own hands. We are in the prison because we have decided to be in the prison—because we have believed that the prison is not a prison but our home.
My message to humanity is: Enough is enough. Awake! See what man has done to man himself. In three thousand years man has fought five thousand wars. You cannot call this humanity healthy. And only once in a while has a Buddha bloomed. If in the garden only once in a while a plant brings a flower, and otherwise the whole garden remains without flowers, will you call it a garden? Something very basic has gone wrong. Each person is born to be a Buddha: less than that is not going to fulfill you.
I declare to you your Buddhahood.
You ask: How can I become the new man that You speak about?
When I say the new man, I mean the conscious man. Humanity cannot be saved if the conscious man does not arrive. In the past it was not so necessary, but now it is absolutely necessary, it is a must. If the new man does not arrive on the earth, if more and more people are not going to become conscious, alert, awake, then this earth is doomed. Its fate is in the hand of the stupid politicians, and now they have immense power of destruction, such as they never had before. That is something new.
Just five years ago they had so much power that they could have killed every single human being seven times—although you don't need to kill any human being seven times, once is enough. We had five years ago so much atomic energy—atom bombs, hydrogen bombs—that we could have destroyed this earth seven times. And within five years we have really progressed—now it is seven hundred times! We can destroy seven hundred earths like this earth, and we go on piling up…. And any moment, any mad politician can trigger the process of self-destruction.
The coming twenty years are going to be the most dangerous in the whole history of humanity; it has never been so dangerous—we are sitting on a volcano. Only more consciousness, more alertness can save it; there is no other way. We have to de-automatize man. The society automatizes you. It creates efficient machines, not human beings.
My effort here is to de-automatize you. I am doing something absolutely antisocial. The society makes you a machine and my effort is to undo it. I would like this fire to spread and reach to all the nooks and corners of the earth, to help as many people as possible to be conscious. If in a great quantity consciousness grows on the earth, there is a possibility, a hope, we can save humanity yet. All is not lost, but time is running short. Everything is being controlled by politicians and by computers, and both are dangerous. Politicians are mad. It is impossible to be a politician if you are not mad enough. You have to be absolutely insane, because only insane people are power-obsessed.
A sane person lives life joyously; he is not power-obsessed. He may be interested in music, in singing, in dancing, but he is not interested in dominating anybody. He may be interested in becoming a master of himself, but he is not interested in becoming a master of others.
Politicians are insane people. History is enough proof. And now computers are dominating. You know the saying: To err is human…. That is true, but if you really want to create a great mess, human beings are not enough—you need computers. Now machines and mad people are dominating the whole world. We have to change the very foundation. That's what I mean by a new man.
A new man means more conscious, more loving, more creative. This whole process is possible through being more meditative. Become more meditative, silent, still. Experience yourself deeply. In that experience, a fragrance will be released through you. And if many many people become meditators, the earth can be full of a new perfume.
August 1978
Sunday, July 13, 2014
the Tao of Physics: Epilogue
The Eastern religious philosophies are concerned with timeless mystical knowledge which lies beyond reasoning and cannot be adequately expressed in words. The relation of this knowledge to modern physics is but one of its many aspects and, like all the others, it cannot be demonstrated conclusively but has to be experienced in a direct intuitive way. What I hope to have achieved, to some extent, therefore, is not a rigorous demonstration, but rather to have given the reader an opportunity to relive, every now and then, an experience which has become for me a source of continuing joy and inspiration; that the principal theories and models of modern physics lead to a view of the world which is internally consistent and in perfect harmony with the views of Eastern mysticism.
For those who have experienced this harmony, the significance of the parallels between the world views of physicists and mystics is beyond any doubt. The interesting question, then, is not whether these parallels exist, but why; and, furthermore, what their existence implies.
In trying to understand the mystery of Life, man has followed many different approaches. Among them, there are the ways of the scientist and mystic, but there are many more; the ways of poets, children, clowns, shamans, to name but a few. These ways have resulted in different descriptions of the world, both verbal and non-verbal, which emphasize different aspects. All are valid and useful in the context in which they arose. All of them, however, are only descriptions, or representations, of reality and are therefore limited. None can give a complete picture of the world.
The mechanistic world view of classical physics is useful for the description of the kind of physical phenomena we encounter in our everyday life and thus appropriate for dealing of with our daily environment, and it has also proved extremely successful as a basis for technology. It is inadequate, however,for the description of physical phenomena in the submicroscopic realm. Opposed to the mechanistic conception of the world is the view of the mystics which may be epitomized by the word ‘organic’, as it regards all phenomena in the universe as integral parts of an inseparable harmonious whole. This world view emerges in the mystical traditions from meditative states of consciousness. In their description of the world, the mystics use concepts which are derived from these nonordinary experiences and are, in general, inappropriate for a scientific description of macroscopic phenomena. The organic world view is not advantageous for constructing machines, nor for coping with the technical problems in an overpopulated world.
In everyday life, then, both the mechanistic and the organic views of the universe are valid and useful; the one for science and technology, the other for a balanced and fulfilled spiritual life. Beyond the dimensions of our everyday environment, however, the mechanistic concepts lose their validity and have to be replaced by organic concepts which are very similar to those used by the mystics. This is the essential experience of modern physics which has been the subject of our discussion. Physics in the twentieth century has shown that the concepts of the organic world view, although of little value for science and technology on the human scale, become extremely useful at the atomic and subatomic level. The organic view, therefore, seems to be more fundamental than the mechanistic. Classical physics, which is based on the latter, can be derived from quantum theory, which implies the former, whereas the reverse is not possible. This seems to give a first indication why we might expect the world views of modern physics and Eastern mysticism to be similar. Both emerge when man enquires into the essential nature of things- into the deeper realms of matter in physics; into the deeper realms of consciousness in mysticism - when he discovers a different reality behind the superficial mechanistic appearance of everyday life.
The parallels between the views of physicists and mystics become even more plausible when we recall the other similarities which exist in spite of their different approaches. To begin with, their method is thoroughly empirical. Physicists derive their knowledge from experiments; mystics from meditative insights. Both are observations, and in both fields these observations are acknowledged as the only source of knowledge. The object of observation is of course very different in the two cases. The mystic looks within and explores his or her consciousness at its various levels, which include the body as the physical manifestation of the mind. The experience of one’s body is, in fact, emphasized in many Eastern traditions and is often seen as the key to the mystical experience of the world. When we are healthy, we do not feel any separate parts in our body but are aware of it as an integrated whole, and this awareness generates a feeling of well-being and happiness. In a similar way, the mystic is aware of the wholeness of the entire cosmos which is experienced as an extension of the body. In the words of Lama Covinda,
A further similarity between the ways of the physicist and mystic is the fact that their observations take place in realms which are inaccessible to the ordinary senses. In modern physics, these are the realms of the atomic and subatomic world; in mysticism they are non-ordinary states of consciousness in of which the sense world is transcended. Mystics often talk about experiencing higher dimensions in which impressions of different centres of consciousness are integrated into a harmonious whole. A similar situation exists in modern physics where a four-dimensional ‘space-time’ formalism has been developed which unifies concepts and observations belonging to different categories in the ordinary three-dimensional world. In both fields, the multi-dimensional experiences transcend the sensory world and are therefore almost impossible to express in ordinary language.
We see that the ways of the modern physicist and the Eastern mystic, which seem at first totally unrelated, have, in fact, much in common. It should not be too surprising, therefore, that there are striking parallels in their descriptions of the world. Once these parallels between Western science and Eastern mysticism are accepted, a number of questions will arise concerning their implications. Is modern science, with all its sophisticated machinery, merely rediscovering ancient wisdom, known to the Eastern sages for thousands of years? Should physicists, therefore, abandon the scientific method and begin to meditate? Or can there be a mutual influence between science and mysticism; perhaps even a synthesis?
I think all these questions have to be answered in the negative. I see science and mysticism as two complementary manifestations of the human mind; of its rational and intuitive faculties. The modern physicist experiences the world through an extreme specialization of the rational mind; the mystic through an extreme specialization of the intuitive mind. The two approaches are entirely different and involve far more than a certain view of the physical world. However, they are complementary, as we have learned to say in physics. Neither is comprehended in the other, nor can either of them be reduced to the other, but both of them are necessary, supplementing one another for a fuller understanding of the world. To paraphrase an old Chinese saying, mystics understand the roots of the Tao but not its branches; scientists understand its branches but not its roots. Science does not need mysticism and mysticism does not need science; but man needs both. Mystical experience is necessary to understand the deepest nature of things, and science is essential for modern life. What we need, therefore, is not a synthesis but a dynamic interplay between mystical intuition and scientific analysis.
So far, this has not been achieved in our society. At present, our attitude is too yang - to use again Chinese phraseology too rational, male and aggressive. Scientists themselves are a typical example. Although their theories are leading to a world view which is similar to that of the mystics, it is striking how little this has affected the attitudes of most scientists. In mysticism, knowledge cannot be separated from a certain way of life which becomes its living manifestation. To acquire mystical knowledge means to undergo a transformation; one could even say that the knowledge is the transformation. Scientific knowledge, on the other hand, can often stay abstract and theoretical. Thus most of today’s physicists do not seem to realize the philosophical, cultural and spiritual implications of their theories. Many of them actively support a society which is still based on the mechanistic, fragmented world view, without seeing that science points beyond such a view, towards a oneness of the universe which includes not only our natural environment but also our fellow human beings. I believe that the world view implied by modern physics is inconsistent with our present society, which does not reflect the harmonious interrelatedness we observe in nature. To achieve such a state of dynamic balance, a radically different social and economic structure will be needed: a cultural revolution in the true sense of the word. The survival of our whole civilization may depend on whether we can bring about such a change. It will depend, ultimately, on our ability to adopt some of the yin attitudes of Eastern mysticism; to experience the wholeness of nature and the art of living with it in harmony.
For those who have experienced this harmony, the significance of the parallels between the world views of physicists and mystics is beyond any doubt. The interesting question, then, is not whether these parallels exist, but why; and, furthermore, what their existence implies.
In trying to understand the mystery of Life, man has followed many different approaches. Among them, there are the ways of the scientist and mystic, but there are many more; the ways of poets, children, clowns, shamans, to name but a few. These ways have resulted in different descriptions of the world, both verbal and non-verbal, which emphasize different aspects. All are valid and useful in the context in which they arose. All of them, however, are only descriptions, or representations, of reality and are therefore limited. None can give a complete picture of the world.
The mechanistic world view of classical physics is useful for the description of the kind of physical phenomena we encounter in our everyday life and thus appropriate for dealing of with our daily environment, and it has also proved extremely successful as a basis for technology. It is inadequate, however,for the description of physical phenomena in the submicroscopic realm. Opposed to the mechanistic conception of the world is the view of the mystics which may be epitomized by the word ‘organic’, as it regards all phenomena in the universe as integral parts of an inseparable harmonious whole. This world view emerges in the mystical traditions from meditative states of consciousness. In their description of the world, the mystics use concepts which are derived from these nonordinary experiences and are, in general, inappropriate for a scientific description of macroscopic phenomena. The organic world view is not advantageous for constructing machines, nor for coping with the technical problems in an overpopulated world.
In everyday life, then, both the mechanistic and the organic views of the universe are valid and useful; the one for science and technology, the other for a balanced and fulfilled spiritual life. Beyond the dimensions of our everyday environment, however, the mechanistic concepts lose their validity and have to be replaced by organic concepts which are very similar to those used by the mystics. This is the essential experience of modern physics which has been the subject of our discussion. Physics in the twentieth century has shown that the concepts of the organic world view, although of little value for science and technology on the human scale, become extremely useful at the atomic and subatomic level. The organic view, therefore, seems to be more fundamental than the mechanistic. Classical physics, which is based on the latter, can be derived from quantum theory, which implies the former, whereas the reverse is not possible. This seems to give a first indication why we might expect the world views of modern physics and Eastern mysticism to be similar. Both emerge when man enquires into the essential nature of things- into the deeper realms of matter in physics; into the deeper realms of consciousness in mysticism - when he discovers a different reality behind the superficial mechanistic appearance of everyday life.
The parallels between the views of physicists and mystics become even more plausible when we recall the other similarities which exist in spite of their different approaches. To begin with, their method is thoroughly empirical. Physicists derive their knowledge from experiments; mystics from meditative insights. Both are observations, and in both fields these observations are acknowledged as the only source of knowledge. The object of observation is of course very different in the two cases. The mystic looks within and explores his or her consciousness at its various levels, which include the body as the physical manifestation of the mind. The experience of one’s body is, in fact, emphasized in many Eastern traditions and is often seen as the key to the mystical experience of the world. When we are healthy, we do not feel any separate parts in our body but are aware of it as an integrated whole, and this awareness generates a feeling of well-being and happiness. In a similar way, the mystic is aware of the wholeness of the entire cosmos which is experienced as an extension of the body. In the words of Lama Covinda,
‘To the enlightened man . . . whose consciousness embraces the universe, to him the universe becomes his ‘body’, while his physical body becomes a manifestation of the Universal Mind, his inner vision an expression of the highest reality, and his speech an expression of eternal truth and mantric power.’In contrast to the mystic, the physicist begins his enquiry into the essential nature of things by studying the material world. Penetrating into ever deeper realms of matter, he has become aware of the essential unity of all things and events. More than that, he has also learnt that he himself and his consciousness are an integral part of this unity. Thus the mystic and the physicist arrive at the same conclusion; one starting from the inner realm, the other from the outer world. The harmony between their views confirms the ancient Indian wisdom that Brahman, the ultimate reality without, is identical to Atman, the reality within.
A further similarity between the ways of the physicist and mystic is the fact that their observations take place in realms which are inaccessible to the ordinary senses. In modern physics, these are the realms of the atomic and subatomic world; in mysticism they are non-ordinary states of consciousness in of which the sense world is transcended. Mystics often talk about experiencing higher dimensions in which impressions of different centres of consciousness are integrated into a harmonious whole. A similar situation exists in modern physics where a four-dimensional ‘space-time’ formalism has been developed which unifies concepts and observations belonging to different categories in the ordinary three-dimensional world. In both fields, the multi-dimensional experiences transcend the sensory world and are therefore almost impossible to express in ordinary language.
We see that the ways of the modern physicist and the Eastern mystic, which seem at first totally unrelated, have, in fact, much in common. It should not be too surprising, therefore, that there are striking parallels in their descriptions of the world. Once these parallels between Western science and Eastern mysticism are accepted, a number of questions will arise concerning their implications. Is modern science, with all its sophisticated machinery, merely rediscovering ancient wisdom, known to the Eastern sages for thousands of years? Should physicists, therefore, abandon the scientific method and begin to meditate? Or can there be a mutual influence between science and mysticism; perhaps even a synthesis?
I think all these questions have to be answered in the negative. I see science and mysticism as two complementary manifestations of the human mind; of its rational and intuitive faculties. The modern physicist experiences the world through an extreme specialization of the rational mind; the mystic through an extreme specialization of the intuitive mind. The two approaches are entirely different and involve far more than a certain view of the physical world. However, they are complementary, as we have learned to say in physics. Neither is comprehended in the other, nor can either of them be reduced to the other, but both of them are necessary, supplementing one another for a fuller understanding of the world. To paraphrase an old Chinese saying, mystics understand the roots of the Tao but not its branches; scientists understand its branches but not its roots. Science does not need mysticism and mysticism does not need science; but man needs both. Mystical experience is necessary to understand the deepest nature of things, and science is essential for modern life. What we need, therefore, is not a synthesis but a dynamic interplay between mystical intuition and scientific analysis.
So far, this has not been achieved in our society. At present, our attitude is too yang - to use again Chinese phraseology too rational, male and aggressive. Scientists themselves are a typical example. Although their theories are leading to a world view which is similar to that of the mystics, it is striking how little this has affected the attitudes of most scientists. In mysticism, knowledge cannot be separated from a certain way of life which becomes its living manifestation. To acquire mystical knowledge means to undergo a transformation; one could even say that the knowledge is the transformation. Scientific knowledge, on the other hand, can often stay abstract and theoretical. Thus most of today’s physicists do not seem to realize the philosophical, cultural and spiritual implications of their theories. Many of them actively support a society which is still based on the mechanistic, fragmented world view, without seeing that science points beyond such a view, towards a oneness of the universe which includes not only our natural environment but also our fellow human beings. I believe that the world view implied by modern physics is inconsistent with our present society, which does not reflect the harmonious interrelatedness we observe in nature. To achieve such a state of dynamic balance, a radically different social and economic structure will be needed: a cultural revolution in the true sense of the word. The survival of our whole civilization may depend on whether we can bring about such a change. It will depend, ultimately, on our ability to adopt some of the yin attitudes of Eastern mysticism; to experience the wholeness of nature and the art of living with it in harmony.
the Tao of Physics
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| image by hanciong |
Thursday, March 27, 2014
a legacy for Tao - VIII
Angels Fear Revisited:
Gregory Bateson’s Cybernetic Theory of Mind
Applied to Religion-Science Debates
Gregory Bateson’s Cybernetic Theory of Mind
Applied to Religion-Science Debates
Mary Catherine Bateson
Logical Types in Mental Process
Gregory’s postwar research on communication was carried out in the context of psychiatry, with a focus on pathology and its etiology. The research of the Bateson group started out oriented towards solving the problem of schizophrenia, yet all the time that they were talking about schizophrenia they were also talking among themselves about humor, about poetry, and about religion, all of which involve switching back and forth between logical types – but the work was published as research on pathology. They identified the double bind in families, defined in relation to the logical types, as a possible cause (or trigger) of schizophrenia, yet once the work is taken out of its immediate context, it becomes clear that the double bind is pervasive. Double binds are by no means limited to the families of schizophrenics and indeed they may be characteristic of all multiply coupled and embedded systems such as we discover in the natural world, and do not always result in pathology.
On the one hand, religion seems to depend upon logical type confusion, so it is fairly easy to connect religious experience with psychopathology. On the other hand, religious traditions look like ways of dealing with the limitations of other kinds of knowledge and the need to function at many different levels, with inevitable conflicts and ambiguities between them. It may, for example, be possible to describe a condition like obesity in strictly physiological terms, yet an understanding of the diverse and multiple causation of different cases of obesity will range from genetic to socio-economic and ideological factors, with multiple possibilities for contradiction and inappropriate intervention at different levels. It is not easy to integrate biomedical understanding with explanations of psychological and social processes. As individuals, we can hardly help experiencing knowledge as fragmented. Scientific method depends on cutting questions down to size by breaking them into manageable pieces. Scientists necessarily focus on parts of the whole and, like laymen, must take most of it – the findings of others which they have not confirmed – on faith in the markers of scientific communication.
Inevitably, in periods of great scientific progress, there is a tendency to exaggerate that progress, and we are in a period today when some scientists and much of the general public seem to believe that focusing on the DNA molecule is the answer to everything and, more ominously, to the control of everything. Yet genetic causation also depends on the transmission and interpretation of messages at other systemic levels, and on complex contextual conditions that convert what appears to be a lineal causal system into a circular one. As with political power, causation always goes both ways. The general public is, in a curious way, buying into a form of biological fundamentalism that is itself dangerous because of the metaphors of unilateral control that it proposes. Overemphasis on “master molecules” and “selfish genes” is as likely to lead to authoritarianism as is monotheism.
On the one hand, religion seems to depend upon logical type confusion, so it is fairly easy to connect religious experience with psychopathology. On the other hand, religious traditions look like ways of dealing with the limitations of other kinds of knowledge and the need to function at many different levels, with inevitable conflicts and ambiguities between them. It may, for example, be possible to describe a condition like obesity in strictly physiological terms, yet an understanding of the diverse and multiple causation of different cases of obesity will range from genetic to socio-economic and ideological factors, with multiple possibilities for contradiction and inappropriate intervention at different levels. It is not easy to integrate biomedical understanding with explanations of psychological and social processes. As individuals, we can hardly help experiencing knowledge as fragmented. Scientific method depends on cutting questions down to size by breaking them into manageable pieces. Scientists necessarily focus on parts of the whole and, like laymen, must take most of it – the findings of others which they have not confirmed – on faith in the markers of scientific communication.
Inevitably, in periods of great scientific progress, there is a tendency to exaggerate that progress, and we are in a period today when some scientists and much of the general public seem to believe that focusing on the DNA molecule is the answer to everything and, more ominously, to the control of everything. Yet genetic causation also depends on the transmission and interpretation of messages at other systemic levels, and on complex contextual conditions that convert what appears to be a lineal causal system into a circular one. As with political power, causation always goes both ways. The general public is, in a curious way, buying into a form of biological fundamentalism that is itself dangerous because of the metaphors of unilateral control that it proposes. Overemphasis on “master molecules” and “selfish genes” is as likely to lead to authoritarianism as is monotheism.
Discussion
There are many kinds of ignorance that lead to maladaptive and destructive behavior, including the distorted perception that Gregory connected with conscious purpose and a variety of distortions connected in other ways with religion, such as the initial rejection of attempts to slow global warming and the Kyoto Treaty by Evangelical Christians because we are in the last days and the world will end
shortly. At Burg Wartenstein Gregory proposed that it might be useful to construct a typology of error. Both in our empty-headed school committees and in our dogmatic economists, in fact in many professions and sometimes in scientists as well as in religionists, there is a form of ignorance that is newly dangerous, and we are all at risk of slipping into it.
It may be impossible to arrive at an internally consistent understanding of the world that integrates the details at every level – and certainly impossible for an individual. But thinking in terms of systems offers a different kind of holism where we can see the similarities between ourselves and systems of many kinds, not only organisms but ecosystems and human communities, and we can see them living, responding, and changing. The details must be left to specialists but the patterns still connect.
It is important to keep on trying to understand the limits of science – and at the same time, not to become too arrogant about the understanding that has been achieved. Gregory says of scientists, “We are arrogant about what we might know tomorrow but humble because we know so little today”. We need somehow to build a bridge that allows people to deal with the limits of what they can know scientifically, and still have a mythic and aesthetic sense of their world. Fundamentalism is for many an adaptation to a sense of loss, and loss properly inspires compassion. The student I described earlier came to mind, after I had not thought about her for 20 years, because she was devastated, her foundations were shaken by her recognition of the deep feeling and passion of others. But her foundations were built on a fallacy, and the name of that fallacy is not Christianity, it’s not Islam, it’s not even religion – it’s a fallacy about the truth values of religious statements that may still be valuable for an integrated life. Gregory was convinced of the possibility that systems theory and biology might meet in a description of the natural world that would persuade our species, no longer looking outside that world for explanations of its wonders, to treat it not only with respect but with reverence and recognition.
Gregory was pursuing the use of cybernetics to describe natural systems as wholes in ways acceptable to science, which would still evoke wisdom and a sense of the sacred. In doing this he developed two interrelated analytic tools both for science and for popular understandings of science. One of these was the use of communications theory and the logical types. The other was an understanding of the mental characteristics of systems created by communication, within and between organisms.
shortly. At Burg Wartenstein Gregory proposed that it might be useful to construct a typology of error. Both in our empty-headed school committees and in our dogmatic economists, in fact in many professions and sometimes in scientists as well as in religionists, there is a form of ignorance that is newly dangerous, and we are all at risk of slipping into it.
It may be impossible to arrive at an internally consistent understanding of the world that integrates the details at every level – and certainly impossible for an individual. But thinking in terms of systems offers a different kind of holism where we can see the similarities between ourselves and systems of many kinds, not only organisms but ecosystems and human communities, and we can see them living, responding, and changing. The details must be left to specialists but the patterns still connect.
It is important to keep on trying to understand the limits of science – and at the same time, not to become too arrogant about the understanding that has been achieved. Gregory says of scientists, “We are arrogant about what we might know tomorrow but humble because we know so little today”. We need somehow to build a bridge that allows people to deal with the limits of what they can know scientifically, and still have a mythic and aesthetic sense of their world. Fundamentalism is for many an adaptation to a sense of loss, and loss properly inspires compassion. The student I described earlier came to mind, after I had not thought about her for 20 years, because she was devastated, her foundations were shaken by her recognition of the deep feeling and passion of others. But her foundations were built on a fallacy, and the name of that fallacy is not Christianity, it’s not Islam, it’s not even religion – it’s a fallacy about the truth values of religious statements that may still be valuable for an integrated life. Gregory was convinced of the possibility that systems theory and biology might meet in a description of the natural world that would persuade our species, no longer looking outside that world for explanations of its wonders, to treat it not only with respect but with reverence and recognition.
Gregory was pursuing the use of cybernetics to describe natural systems as wholes in ways acceptable to science, which would still evoke wisdom and a sense of the sacred. In doing this he developed two interrelated analytic tools both for science and for popular understandings of science. One of these was the use of communications theory and the logical types. The other was an understanding of the mental characteristics of systems created by communication, within and between organisms.
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