Science, Culture and Integral Yoga

Systems Evolution & Bio Feminism: Move Over Darwin by Rachel Armstrong (C Theory)

Rich — Sat, 21 Nov 2009 15:10:50 -0800

Synthetic form, possesses some but not all of the properties of living systems, are not alive and can be regarded as 'Living Technology'. This particular species (designed by the author -- unpublished) is able to construct magnetite tubes that resemble 'worm casts'.

.......
Biology is the study of the laws of the natural world. Nature may be regarded as the endogenous system underpinning the genesis of living organisms and their environment. In human terms, the organization of the natural world is reflected in the issues arising from the science of reproduction, heritability and the creation of life. Since these processes biologically occur within the intimate spaces of the female body, feminism has sought to represent the interests of women in the control and regulation of human reproduction in modern Western culture. To date the dominant political and social paradigms of Western society are patriarchal and invoke a dualistic worldview based on the dichotomy of male and female with an associated division of these roles in the creation of life.

This dualistic ordering of reality is also hierarchical: the principle of male over female, mind over body, culture over nature, and so on. Male, mind and culture are exercising hierarchical control over female, body, nature.

Hockney and Camera Obscura

Rich — Sat, 10 Oct 2009 19:50:49 -0700

Hockney has an interesting if not somewhat controversial theory of early technology in the arts of the Old Masters.

Jackson 2Bears: The Technological Unconscious, Animism and the Uncanny

Rich — Fri, 02 Oct 2009 12:50:48 -0700

This is an excellent attempt to think technology in terms of art and spirituality. Jackson 2Bears is both a member of the Haudenosaunee First Nations Peoples of Canada and an astute Theorist of culture and technology. His presentation given in this video at the Critical Digital Studies Workshop sponsored by Arthur Kroker and The University of Victoria is an excellent attempt to think through the technological unconscious in terms of the collective unconscious and traditional spirituality of the First Nations People. His comparison of the role of the mask in indigenous spirituality and the virtual reality mask that transports us to cyberspace is a fascinating one.

Jackson 2Bears The Technological Unconscious, Animism and the Uncanny This paper takes an interdisciplinary approach to the question of technology by examining points of convergence between Jungian psychoanalysis and Indigenous philosophy. The theoretical trajectory of the text will consider traditional Haudenosaunee cosmologies as a way of re-thinking contemporary questions about our digital present and future, in turn proposing possible means of engagement and resistance. Central to the text is a critical analysis of select writings on the topic of dreams and the unconscious by Carl Jung, while at the same time reflecting on traditional Indigenous teachings extracted from the Haudenosaunee theory of dreams. The end goal of the text is to develop an Indigenous theory of technology that is faithful to traditional teachings, while addressing the uncanny essence of digitality in contemporary times.

Toward a Theory of Phantasmal Media: An Imaginative Cognition- and Computation-Based Approach to Digital Media D. Fox Harrell (C Theory)

Rich — Sat, 19 Sep 2009 09:53:21 -0700
The issue of the interface between creative imagination and the regime of computation has been explored several times on SCIY. The difference between imaginito phantasie (fancy or associative imagination) and Imaginito vera (true or creative imagination) was a theme developed by the medieval Alchemist and carried on in the work of such romantics poets as Coleridge who makes the following distinction between Fancy and (creative) Imagination:

The distinction between Fancy and the Imagination rest on the fact that Fancy was concerned with the mechanical operations of the mind, those which are responsible for the passive accumulation of data and the storage of such data in the memory. Imagination, on the other hand, described the "mysterious power," which extracted from such data, "hidden ideas and meaning." It also determined "the various operations of constructive and inventive genius."

What occurs to the eidetic powers of mind when it resides in a mental environment that is ceaselessly bombarded by media images that represent the collective "fancy" of neo-liberal globalization? The question of creating computational platforms to facilitate the interface between the creative imagination of the human subject and the design of software programs will perhaps be an important one for maintaining the integrity of the creative faculties of human consciousness in its future evolution. This article on phantasmal media is a fascinating exploration of the theme. rc.

(Loss, Undersea is a phantasmal media work by the author in which a character dynamically transforms according to undersea metaphors - as in the silhouettes on the right - and poetry is dynamically generated according to affective constraints.)

Rendering this vision of computational expression tangible requires new terminology. The name given to ideal examples of the type of meaning making systems considered in this article is phantasmal media. The term "phantasmal" may summon, for some readers, mental pictures of ghosts, spooks, apparitions, and specters. Yet here it does not refer to those supernatural entities, but rather to the human capacity to construct any other mental images both consciously and unconsciously. The focus is on two related perspectives on the phantasmal. Regarding the first perspective, that phantasmata are conscious mental images, thinkers such as W. J. T. Mitchell have argued that they are closely related to visual images and verbal images as well. [10] Such mental images comprise a range of meaning phenomena. They are imaginative meanings, but crucially are not restricted to language. They can refer to embodied sensations, cultural contexts, and more abstract ideas. Certainly, all of our engagements with media artifacts are accompanied by the mental work of interpretation. Yet, the focus of the concept of phantasmal media is a type of work that often concentrates (primarily through interactive and generative multimedia) on creating narrative and poetic mental imagery to express artistic and critical statements about the world.....

Crisis of the Mind by Paul Valery

Debashish — Sun, 06 Sep 2009 19:14:39 -0700

"The Crisis of the Mind" was written by by the French Symbolist poet and essayist Paul Valery at the request of John Middleton Murry. "La Crise de l'esprit" originally appeared in English, in two parts, in The Athenaeum (London), April 11 and May 2, 1919. The French text was published the same year in the August number of La Nouvelle Revue Française.

Valery's post WWI text, read today, bears a curiously contemporary prescience in its final aphoristic paragraphs, though it is also marked by the pervaisve Eurocentrism of the turn of the 19th/20th c. It also illustrates a form of poetic thinking and writing style which braids a scientific temper with Nietzschean mysticism in what he calls "a physics of the imagination."

The striking yet understated ending points to the way ahead for contemporary man in the thought of Valery (following in the wake of Mallarme and other French modernist thinkers). It lies in a new freedom at the margins of modernity and its social determinism. In thinking this self-reconstitution, the human can perhaps reconfigure himself in his historicity.

On Universalism: In Debate with Alain Badiou by Etienne Balibar

Debashish — Sat, 22 Aug 2009 00:21:16 -0700

Etienne Balibar (1942- ) is a French philosopher and political theorist who was among the principal students of Louis Althusser. In this thought dialog with Alain Badiou (a worthy counterpart of the interview on Universalism carried on sciy earlier), Balibar conducts a sophisticated investigation on universalism - its dichotomies, its establishment as truth and the responsibility implicit in its pursuit.

Why is universalism always ridden with contradiction? Can it be spoken of in a singular fashion or can it be reduced to the proper side of a single dichotomy? In tracing a speculative history of universality, Balibar moves through the variety of dichotomous displacements through history to bring to focus the intrinsically dialectical essence of universalism.

This leads him to the political question of the establishment of universalism. Balibar extends the philosophical discourse of dialectics to the perpetuallly revolutionary essence of the politics of universalism - that is, it is in ceaseless reviolution that the single-dual ideal of what Balibar calls "equaliberty" becomes the quasi-transcendental horizon of realization. One may say that social consciousness expands in this process in unpredictable dimensions.

Finally, on the question of the responsibility intrinsic to the pursuit of universalism, Balibar points out how the question of violence is also intrinsic to it. This question is not merely an external or extensive one, a fact of revolution as mentioned before, but an internal and intensive responsibility - that of the violence of internal exclusivism. This is the specter of the terror of totalism or absolutism which we are so familiar with today. Balibar points to the always present specter of this danger and something the responsibility of the pursuit of universalism needs to be constantly vigilant about. - db

White Noise - a book review by William E. Connolly

Debashish — Sun, 09 Aug 2009 13:53:08 -0700

This book review by William Connolly, one of the most original political philosophers of our times, turns its attention on Stephen White's book Sustaining Affirmation, inflected with the sensibility of contingent and unpredictable becoming borrowed from Don DeLillo's novel White Noise. But much more than a book review, it is an engagement with White's text so as to affirm a number of positions held by Connolly himself, pertaining to his existential faith in immanent naturalism and the ontological condiitons for an evolutionary pluralism in the micropolitcs of contemporarary social life.

Connolly constellates his thought with what he calls the radical Enlightenment of Spinoza and a lineage he draws from this leading through Nietzsche, Bergson, Foucault and Deleuze. What one may see as common among these thinkers is the affirmation of a creative Becoming-without-Being or a Being as Becoming. That there is an infinte abundance to this which exceeds the human power of thought but to which thought can lend itself as an instrument of meaning and a part of its generous creative process, form core aspects of the faith which Connolly calls "immanent naturalism." Among the most pertinent causes driving this geneaolgy of postmodern thinking is the reaction against ontotheology, where a transcendental Being is inscribed with the name of God and assimilated into a fundamentalist metaphysics with an ideology, teleology, theology and normative boundaries to differentiate an inside and outside and institutional strutures to enforce these boundaries. Modernity is characterized by a displacement of the ideology of the Enlightenment onto pre-modern ontotheologies with a totalitarian scope in terms of absolute systemic knowledge and a cosmic-scaled will to power as technology. This ontology of the modern has also transformed mysticisms of the past into ontothelogies.

It will be clear from Connolly's text that he is hardly against the private affirmation of a faith in transcendental Being, but that this needs to be scrupulously rejected from becoming an ideology and needs to be subordinated to a practice of creative Becoming through openness to temporal proceses leading towards ever greater horizons of meaning and experience. -db

Technology in a Global World by Andrew Feenberg

Debashish — Fri, 07 Aug 2009 06:25:43 -0700

In this article, Andrew Feenberg, a major thinker on culture and technology (more properly the culture of technology) refelcts on globalization and the contribution of national cultural histories to its increasingly systemic pervasion. The specific non-western nation he takes for his illustration and the exploration of a thesis of alternate modernity is Japan. How is modernity technologically assimilated in Japan and how is world modernity shaped by Japanese culture? Is there any cultural distinction which can be spoken of here? Do cultures change as a result of modern technology or do they remain the same? Or can they influence modernity? Or are they capable of alternate modernities? These are some of the questions Feenberg starts with.

In further developing his refelctions, Feenberg draws on the thought of early modern Japanese thinker, Kitaro Nishida (1870-1945). It is interesting to see how Nishida's ideas of the rise of Asia and the concord of national cultures in an organic globalization resembles Sri Aurobindo's thesis on the ideal of human unity. Neo-Hegelian reflections of this kind were an important staple of early modern thought, on the threshold of a wave of world modernization, and Sri Aurobindo's own contribution to this imagining of the future must be read within this discourse. Feenberg points to the ultra-national distortions in Nishida's text, but also to its continued relevance and fertility. - db

“It’s development, stupid !” or: How to Modernize Modernization by Bruno Latour

Debashish — Thu, 23 Jul 2009 16:26:12 -0700

Bruno Latour (1947-) is Professor and vice-president for research at the Institut d'études Politiques de Paris. Latour is a leading and very influential anthropologist of Modernity whose major contribution may be called holistic politcal epistemology. This, for Latour, is not a form of idealism, but what, following William James, he calls "radical empiricism." Latour is (in)famous for his pronouncement "We have never been modern." By this he means that the overarching hubris of modernity for human autonomy and mastery is a sub-narrative in a larger embeddedness in holistic properties which is only beginning to make its imperative critical demands on human attention. This emergence depends on the recognition of a change of telos and and a political epistemology of interdisciplinarity which takes humanity beyond itself into the fullness of global embodiment. In this essay, he reflects on environmentalism, society, technology and theology. - db

Cogito in the Matrix by Erik Davis

Rich — Fri, 17 Jul 2009 10:34:31 -0700

Erik Davis is one of the most talented authors writing on the subject of technology, culture, and spirituality. This article from the book prefiguring cyberculture from MIT University Press is representative of the insightful work he has done. The concern of this piece revolves around the construction of subjectivity in an epoch which can perhaps best be called posthuman.rc

Of all the lumbering giants of the Western philosophical tradition, none resembles a punching bag more than René Descartes. He gets it from all sides: cognitive scientists and phenomenologists, post-structuralists and deep ecologists, lefty science critics and New Age holists. The main beef, of course, is the stark divide that Descartes drew between mind and body, a dualism that, by its very claim of rationality, now appears even more obscene than the religious dualisms that stretch back to Zarathustra. Nearly across the board, contemporary thought calls us to defend and affirm the body that Descartes rendered a machine, a soulless automata under our spiritual thumb. It doesn't really matter that the body so affirmed is itself multiple and even contradictory: the materialist object of biology, the phenomenological bed of Being, a feminist site of anti-patriarchal critique, the New Age animal immersed in Gaia's enchanted web. Regardless of the framework, the song remains the same: we are bodyminds deeply embedded in the world. For many thinkers now, the sort of abstract, disengaged soul-pilot pictured by Descartes -- the "I" immortalized in the famous cogito ergo sum -- is not only bad thinking, but, ideologically speaking, bad news.

In many ways I share this urge to trace the networks that embed consciousness in phenomenal reality, and to insist on the extraordinary (though not exclusive) value of causal explanations rooted in the history of matter. But I am no absolutist. The fact that Descartes keeps popping up like a Jack-in-the-box suggests that a splinter of the cogito remains in our minds, some fragmentary intuition or insightful glimpse that we cannot accommodate and so wall off in order to reject. I am not interested in philosophically defending the cogito, or at least the metaphysical cogito we are familiar with: the rational and disengaged instrumentalist manipulating the empty machinery of matter. But I am interesting in probing for that splinter, which I suspect is lodged somewhere in the apparently yawning gap between self-conscious awareness and the phenomenal world -- a gap that, despite some hearty attacks from nondualists East and West, continues to inform subjectivity. ....

A Critical History of Architecture in a Post-Colonial World: A View from Indian History By Swati Chattopadhyay

Debashish — Tue, 14 Jul 2009 20:24:59 -0700

One of the things that Edward Said's book Orientalism (1978), based on a Foucaultian critique of the discourses of colonialism achieved, was to demonstrate the essentialized portrayals of colonized cultures, whether through the lens of western positivism (modernity) or through Orientalism. Nationalism as an indigenous colonial discourse, had to create an independent place for itself within the interpellation of the west by identifying its own essentlalized and ahistorical features for the nation.

Postcolonial sociality in erstwhile colonized nations is still largely driven by the unfortunate identity politics of these discourses. Nationalism, as created by its founders, was largely thought of in its own time as a strategic essentialism, an invention of the soul-expression of a nation, to enable its identification and survival. But if such ahistorical descriptions become identity markers fossilized by institutional fiat, the resultant identity politics in an age of pluralism can only lead to violence and misfortune. Ongoing creative hybrid engagements are the way out of the postcolonial predicament. In this article, Swati Chattopadhyay, professor of Architectural History at UC Santa Barbara, shows how colonized nations create their own blind-spots based on the inability to classify the hybrid. At the same time, a situated social history of culture (here architecture) shows us that hybridity is the norm of human culture and its recognition leads us to the necessary evolution out of a phase of strategic essentialism into one of dialog and human co-existence.

Empire@Play: Virtual Games and Global Capitalism by Nick Dyer-Witheford and Greig de Peuter (C Theory)

Rich — Fri, 03 Jul 2009 13:19:26 -0700

We use "Empire" in the sense proposed by Michael Hardt and Antonio Negri to designate a post-Cold War planetary capitalism with "no outside," [1] but we modulate their account to take greater consideration of the internal frictions wracking this order since the millennium. By Empire, we mean the global capitalist ascendancy of the early twenty-first century, a system administered and policed by a consortium of competitively collaborative states, among whom the US still clings, by virtue of its military might, to an increasingly fragile preeminence. This is a regime of biopower based on corporate exploitation of myriad types of labour, paid and unpaid, for the continuous enrichment of a planetary plutocracy. Empire is an order of extraordinary scope and depth. Yet it also is precarious, flush with power and wealth, yet close to chaos as it confronts a set of interlocking economic, ecological, energy, and epidemiological crises. Its governance is threatened by tensions between a declining US and a rising China which could either result in some super-capitalist accommodation, consolidating Empire, or split it into warring Eastern and Western blocs. Its massive inequalities catalyze resistances from below, some, reactionary and regressive, others, like the global justice and ecological movement, protagonists of a better alternative.

What makes virtual games' technocultural form exemplary of Empire is their identity with its key means of production, communication and destruction--the digital network. More than any previous media other than the book, virtual play is a direct offshoot of its society's crucial technology of power. Sprung from the military-industrial matrix that generated the computer and Internet, games are today a test ground for digital innovations and machinic subjectivities: online play worlds incubate artificial intelligences; consoles plug to grid computing systems; games are media of choice for experiments in neurobiological stimulation and brain driven telekinesis. And, once suspect as delinquent time waster, virtual play is increasingly understood by state and corporate managers as training populations for networked work, war and governability.

We examine the relation between games and Empire in terms of the virtual and the actual, conjugating this couplet with intentionally fuzzy logic in two distinct yet overlapping ways. The virtual is the digital, the on-screen world, as opposed to existence "IRL". But "virtual" also denotes potentiality; the manifold directions in which a given, actual, situation might develop. [2] The technological and ontological virtual are distinct and should never be conflated. [3] But they are related, through the practice of simulation. Computers create potential universes. They model, dynamically, what might be. Such simulation is vital to a power system engaged in the high-risk military, financial and corporate calculus required for globalized control. It is from such simulation that virtual games emerged, broke loose into ludic freedom--only to now be reintegrated into the assemblages of world capital, as a means of inducing the "flexible personality" [4] demanded by digital work, war and markets. Yet this ludic apprenticeship can generate capacities in excess of Empire's requirements. Just as the eighteenth-century novel was a textual apparatus generating the bourgeois character required by mercantile colonialism (but also capable of criticizing it), and twentieth-century cinema and television were integral to industrial consumerism (yet screened some of its darkest depictions), so, we suggest, virtual games are the exemplary media producing subjects for twenty-first century global hyper-capitalism but also, perhaps, of exodus from it.

Knowledge and Human Liberation - Excerpts from Ananta Kumar Giri Annotated by Debashish Banerji

Debashish — Sun, 07 Jun 2009 16:46:05 -0700

This is an annotated introduction to the first chapter of a recent book Knowledge and Human Liberation by Ananta Kumar Giri of the Madras Institute of Development Studies. The essay tries to engage Jurgen Habermas and Sri Aurobindo in a thought dialog. The potency of Jurgen Habermas (1929 - ) in a postmodern era has sustained itself due to the questions of human liberty, equality, ethics and understanding he has prioritized over those of knowledge, identity or experience. Habermas’ most powerful contribution to contemporary thought has been in the theorization of the “public sphere.” In elaborating its implications, Habermas focuses on what he calls “communicative reason.” Communicative rationality, according to him, is "oriented to achieving, sustaining and reviewing consensus - and indeed a consensus that rests on the intersubjective recognition of criticisable validity claims.” This discipline of intersubjective practice restores the lifeworld from its fragmentation under ideological or economic (commodified) alien consolidations. Thus Habermas’ communicative speech acts operate under an implicit faith in Human universality and its inevitable collective experience as social and individual knowledge, a continuation of the Enlightenment ideal.

A discplined intersubjective praxis of creative communication can very well be seen as a part of the social realization of an integral spiritual ideal in a plural field. Usually this has not been clearly described or prioritized by scholars and practitioners of Sri Aurobindo’s Integral Non-Dualism, the emphasis having been directed towards the articulation of a universal (integral) Psychology, in terms taken from Sri Aurobindo’s own writing. But such denotative asocial descriptions have tended to subjugate phenomenological variety and social/cultural/personal experience. As a consequence, the danger of a totalitarian epistemology in the name (nomos) of Integral Theory has asserted itself with its own institutional disciplinary agents, who have increasingly tended to police out (violently if necessary, as the contemporary controversy related to the recent biography, The Lives of Sri Aurobindo, alarmingly and overwhelmingly demonstrates) all subjective interpretation of the way to this goal, and thus to the possibility of a plural realization of the Integral Yoga.

Against this background, the comparative and cross-cultural dialog between Habermas and Sri Aurobindo initiated by Ananta Giri is a salutary intervention. Using each to critique the limits and possibilities of the other, Giri shows how the rational assumptions of knowledge in the Enlightenment ideal lead to aporia which have been amply documented by postmodern thinkers, but which receive a higher validation through the transcendental ontology and praxis of Sri Aurobindo; just as the susceptibility to ontotheological abstraction and totalism of Sri Aurobindo’s phenomenology and praxis when reduced to an Integral Psychology, Integral Theory or Integral Religion can be safeguarded for a plural space through disciplines of intersubjective communication as developed by Habermas.

• India and Europe by Wilhelm Halbfass

Debashish — Sat, 30 May 2009 15:38:27 -0700
With the ascendency to Indian politics of the Bharatiya Janata Party, a plethora of literature has appeared paying serious attention to the phenomenon of "Neo-Hinduism" in India, and by and large relating it to fascist possibilities. This postcolonial literature, swelling the shelves over the last five years, has piggybacked onto a larger more international body of postmodern writing on nationalism and its dangers that has been growing in stridency ever since the pseudo-religion ...

100 Years of Sri Aurobindo on Evolution: The Illusion of Human Progress and the Ideal of Human Unity (part 5 of 6)

Rich — Fri, 29 May 2009 12:43:00 -0700

... In this context progress can be seen as a social ideology that corresponds to other hijacked evolutionary ideologies reflected in the German Idealism of “ontogeny recapitulates phylogeny”, and Herbert Spencer's “progressive evolution”. All the above ideas at one time or another have been utilized by those with couched power agendas for their use value in aligning different races and cultures along a scale of graduated being in which the European was seen to be the most highly evolved. A close reading of Sri Aurobindo however, will show that he had no such agenda. This fact should be understood properly before moving on to consider Sri Aurobindo's view of human progress.

Although in many ways Sri Aurobindo was certainly a visionary in his view of history he did not claim to be a prophet. The impossible burden of proof placed on prophecy is not lost on him. Even the future of poetry it seems can not be anticipated twenty five years years hence:

“ The gods of life and still more the gods of mind are so incalculably self-creative that even when we can distinguish the main lines of which the working runs or has so far run, we are still unable to foresee with any certainty what turn they will take or of what new thing they are the labor. It is therefore impossible to predict what the future poetry will actually be like. We can see where we stand today but we cannot see where we shall stand a quarter century hence” (Sri Aurobindo FP p.1972)

If this be the case with the life gods of poetry how much more is this so with the gods governing human history. Indeed how could one expect him to anticipate the developments in subsequent years when he wrote this optimistic assessment of the future in his 1909 essay Process and Evolution:

It is not likely that the immediate future of the democratic tendency will satisfy the utmost dreams of the lover of liberty who seeks an anarchist freedom, or of the lover of equality who tries to establish a socialistic dead level, or of the lover of fraternity who dreams of a world-embracing communism. But some harmonization of this great ideal is undoubtedly the immediate future of the human race. Once the old forces of despotism, inequality and unbridled competition, after they have been once more overthrown, a process of gradual samyama will be performed by which what has remained of them will be regarded as the disappearing vestiges of a dead reality and without any further violent coercion be transformed slowly and steadily out of existence.”

Of course what followed were the two great wars that almost destroyed civilizations and the partition of his beloved India. It seems like a harmonization in the immediate future was not to be in the cards dealt by history.....

For Sri Aurobindo the question of human progress is, as almost everything he wrote about, complex. While he believes in 1909 that human progress is the agent of change and writes: “ Whether we take the modern scientific or the ancient Hindu standpoint the progress of humanity is a fact.”(Aurobindo 1909) by the early 1940s his view seems to have notably altered and he writes:

“the idea of human progress itself is very probably an illusion, for there is no sign that man, once emerged from the animal stage, has radically progressed during his race-history; at most he has advanced in knowledge of the physical world, in Science, in the handling of his surroundings, in his purely external and utilitarian use of the secret laws of Nature....

A Pleasing Secret History: Andrei Codrescu's Posthuman Dada Guide (Village Voice)

Rich — Sun, 03 May 2009 06:25:03 -0700

In listening to Codrescu he seems to believe the species bifurcation is on the horizon and dada is an appropriate response... Highly recommended rc

Dada: An absurdist art movement declaring itself against rationality, tradition, and—above all—Dada. Catholic mystic Hugo Ball and poet/impresario Tristan Tzara launched it in Zurich as World War I blazed all around.

Posthuman: A sci-fi term that came of age in the mid-1980s through texts like Donna Haraway's Cyborg Manifesto. It's what we homo sapiens supposedly become when technological enhancements allow us to transcend our biology.

The Posthuman Dada Guide: A hard-edged, rapier-like volume, perfect for sliding into a back pocket of skinny hipster pants or stabbing into the complacent underbelly of bourgeois (or bourgeois-bohemian) society. Authored by NPR commentator and essayist Andrei Codrescu, it offers a headier-than-usual tour of the early-1900s avant-garde, sprinkled with sex appeal for the would-be MySpace-age revolutionary. Jacket blurbs from the likes of Josephine Baker and Aleister Crowley affirm the Guide's period credentials. Meanwhile, the whole thing is a kind of hypertext, composed of cross-referenced "database" entries—so you can't doubt its cyberpunk legitimacy....

The Century of the Gene by Evelyn Fox Kellner (Salon.com)

Rich — Wed, 29 Apr 2009 10:38:32 -0700

Reference: 100 Years of Sri Aurobindo on Evolution

Evelyn Fox Kellner is a brilliant biologist and philosopher of science. Often noted for her study of the role gender differences play in science. She has also written some brilliant books that deconstruct the mythology of the gene and how "Life" is understood in science (by the use of metaphor, models, and machines)

Here is a review of her book the Century of the Gene and a link to Making Sense of Life (explaining biological development with models, metaphors, machines)

From the moment Charles Darwin proposed his theory of evolution by natural selection, it was clear that the theory required a mechanism for the maintenance of traits through the generations. By the 20th century, when the term "gene" was coined, scientists were searching for a fundamental unit of life that would account for the capacity of life to maintain and replicate itself. When James Watson and Francis Crick identified DNA's double-helix structure as the bearer of genetic information, they had at one elegant swoop, it seemed, found a unit that was by its very structure self-replicating. As I was taught in high school, one gene equals a stretch of DNA that makes one protein -- DNA makes RNA makes protein makes us....

By the time one finishes reading "The Century of the Gene" and learns that "the gene is not a physical object," it is hard to recall the triumphant genetic determinism that so recently seemed all-pervasive.

Creationism and/or Religious Fundamentalism vs. Evolution and/or Science

Rich — Sat, 25 Apr 2009 10:54:59 -0700

Reference: 100 Years of Sri Aurobindo on Evolution

This post actually addresses two issues that have been recently on the blog: evolution and fundamentalism. One thing apparent in this clip is the intransigence of the fundamentalist stance regards engaging in dialog with points of view that may challenge their own, the absolute certainty they inject into their belief systems, and their conviction that they speak for God.

John Templeton Foundation: Celebrating the Bicentenary of the Birth of Charles Darwin

Rich — Sat, 25 Apr 2009 10:20:54 -0700

Reference: 100 Years of Sri Aurobindo on Evolution

Does evolution explain human nature?

This is the fifth in a series of conversations among leading scientists, scholars, and public figures about the "Big Questions."

Dialectical Nature: Reflections in Honor of the Twentieth Anniversary of Levins and Lewontin’s The Dialectical Biologist by Brett Clark and Richard York (Monthly Review)

Rich — Wed, 22 Apr 2009 22:56:08 -0700

Reference: 100 Years of Sri Aurobindo on Evolution

Growing out of the work of these early critical intellectuals, a more developed, non-teleological science grounded in materialist dialectics came to the fore in the 1960s and 1970s with the work of Marxist-influenced scientists—particularly Richard Lewontin, Richard Levins, and Stephen Jay Gould at Harvard, then the leading center of evolutionary biology. This year marks the twentieth anniversary of Levins and Lewontin’s book, The Dialectical Biologist, one of the foremost examples of a genuinely dialectical materialist approach to history and science. Levins and Lewontin discuss a wide range of subjects including evolution, scientific analysis, science as a social product, and the products of science. Their discussions of these issues present a challenge to received thought with its naturalistic explanation of social conditions. Levins and Lewontin describe how mainstream science typically assumes evolution to be a progressive process leading to a state of equilibrium. Within this dominant view, an ideology of biological determinism is used to justify inequalities, arguing that differences in abilities among humans are innate and that these innate differences are biologically inherited. Additionally, Lewontin notes, it is too often assumed that it is human nature to confer more rewards and status to those with “better” abilities and the “right kinds of genes” (Biology as Ideology, 10–23). Such mechanistic, reductionist science is perfectly suited to the ruling-class ideology. At the genetic level life is reduced to independent, individual actors (so-called “selfish genes”), which carry out a Hobbesian struggle of all against all, thereby inscribing most natural and social characteristics within DNA. Likewise at the species level, constraints are seen as being placed on species that must either adapt to their environments or perish. A rigid natural order is presumed to exist in this doubly ahistorical universe that narrowly delimits the roles played by living things, including human beings, in their own evolution, and in the evolution of their natural environments.

In The Dialectical Biologist, Levins and Lewontin reject one-sided notions of mechanical reductionism and superorganic holism (common in ecology) and the hierarchical conceptions of life and the universe that they both generate. In presenting their approach, they critique both idealism and reductionism within the natural sciences. Instead Levins and Lewontin argue for a dialectical and materialist approach that understands that the world “is constantly in motion. Constants become variables, causes become effects, and systems develop, destroying the conditions that gave rise to them” (279). The universe is one of change due to existing and evolving contradictions, which force transformation in the conditions of the world. “Things change because of the actions of opposing forces on them, and things are the way they are because of the temporary balance of opposing forces” (280).

A dialectical relationship exists between a subject, such as an organism, or even human society, and the environment. They exist as one (in tension), given that an organism is part of nature. The former is dependent upon the latter for its existence, and both realms are transformed throughout their relationship, but “do not completely determine each other” (136). Darwin downplayed (but did not deny) the importance of the constraints placed on evolutionary change due to the structured nature of the ontogeny (individual development) of organisms, which potentially restricts the types of changes organisms can undergo in their phylogeny (evolutionary history). He elevated the conditions of existence—external environmental forces—to primacy in explaining evolution, so as to establish natural selection, not the final ends of natural theology, as the dominant force behind the transformation of species. Yet in so doing, he established a view of natural history as predominantly one-sided—i.e., the environment was seen as largely determining the evolutionary process, and not as equally the consequence of the evolution of life. Darwin recognized that variation is an internal process, in which causes external to organisms did not determine how things turned out. However, he generally assumed that any pattern to variation was of subsidiary importance for evolution. In order to grapple fully with the evolution of life and the transformations of the world, Levins and Lewontin stress, it is necessary to consider the complex interactions of both the internal and external dimensions of life. >

Devolution: Why Intelligent Design isn't by H. Allen Orr (The New Yorker)

Rich — Tue, 21 Apr 2009 11:29:50 -0700

Reference: 100 years of Sri Aurobindo on Evolution

The intelligent-design community is usually far more circumspect in its pronouncements. This is not to say that it eschews discussion of religion; indeed, the intelligent-design literature regularly insists that Darwinism represents a thinly veiled attempt to foist a secular religion—godless materialism—on Western culture. As it happens, the idea that Darwinism is yoked to atheism, though popular, is also wrong. Of the five founding fathers of twentieth-century evolutionary biology—Ronald Fisher, Sewall Wright, J. B. S. Haldane, Ernst Mayr, and Theodosius Dobzhansky—one was a devout Anglican who preached sermons and published articles in church magazines, one a practicing Unitarian, one a dabbler in Eastern mysticism, one an apparent atheist, and one a member of the Russian Orthodox Church and the author of a book on religion and science. Pope John Paul II himself acknowledged, in a 1996 address to the Pontifical Academy of Sciences, that new research “leads to the recognition of the theory of evolution as more than a hypothesis.” Whatever larger conclusions one thinks should follow from Darwinism, the historical fact is that evolution and religion have often coexisted. As the philosopher Michael Ruse observes, “It is simply not the case that people take up evolution in the morning, and become atheists as an encore in the afternoon.”

At 200, Darwin Evolves Beyond Evolution by Brandon Keim (Wired Magazine)

Rich — Fri, 17 Apr 2009 07:46:11 -0700

Reference: 100 Years of Sri Aurobindo on Evolution

Two hundred years after Darwin's birth, the theory of evolution is still evolving — and finding relevance in realms far outside the biological.

Evolution is being scaled up to the level of populations, even whole ecosystems. Moreover, scientists say evolution is intertwined with other dynamics in ways science is just starting to understand.

"The process of evolution is fundamental to the universe,” said Carl Woese, a University of Illinois at Urbana-Champaign microbiologist and one of the first proponents of this newly revised evolutionary framework. “Biology is the most obvious manifestation of it.”

Accelerated Evolution: They dont make Homo Sapiens Like They Used To: Kathleen AcAuliffe (Discover Magazine)

Rich — Thu, 16 Apr 2009 08:45:57 -0700

Reference: 100 years of Sri Aurobindo on Evolution

For decades theories about human evolution had proliferated despite the absence of much, if any, hard evidence. But now there were finally human genetic data banks large enough to allow the scientists to put their assumptions to the test. One of these, the International Haplotype Map, cataloged differences in DNA collected from 270 people of Japanese, Han Chinese, Nigerian, and northern European descent. Moreover, Harpending knew two geneticists—Robert Moyzis of the University of California at Irvine, and Eric Wang of Veracyte Inc. in South San Francisco—who were at the forefront of developing new computational methods for mining this data to estimate the rate of evolution. Harpending contacted them to see if they would be willing to collaborate on a study.

Human races are evolving away from each other. We are getting less alike, not merging into a single mixed humanity.....

100 Years of Sri Aurobindo on Evolution (complete text with links)

Rich — Thu, 02 Apr 2009 09:24:00 -0700

As the celebrations of the 200th anniversary of Darwin's birth and the 150th anniversary of the publication of On the Origins of Species take place this year, it is easy to overlook the fact that 2009 also marks the 100th anniversary of Sri Aurobindo's first major text on evolution and consciousness. In Process and Evolution and Yoga and Human Evolution (1909) Sri Aurobindo begins to comprehensively articulate his vision of human evolution. Just as Darwin's book became the foundation for a science of evolution, what has been called evolutionary spirituality can be traced back to Sri Aurobindo's work. Many are acknowledging this bi-centennial year of Darwin's birth with a reassessment of his work in light of what we now know about evolution it therefore, also seems to be a good time to reassess Sri Aurobindo's vision of human evolution in terms of our contemporary understanding of the phenomena......

Even though his view of history is essentially cyclic he starts his consideration of evolution by writing in Yoga and Human Evolution (1909) the following:

“Whether we take the modern scientific or the ancient Hindu standpoint the progress of humanity is a fact” (Aurobindo)

However, by the early1940s when he is revising the last chapters of The Life Divine he writes:

“the idea of human progress itself is very probably an illusion, for there is no sign that man, once emerged from the animal stage, has radically progressed during his race-history; at most he has advanced in knowledge of the physical world, in Science, in the handling of his surroundings, in his purely external and utilitarian use of the secret laws of Nature “ (Aurobindo 1949 p832)....

There are six sections in this paper:

I) Why Sri Aurobindo would not believe in Intelligent Design
2) Darwinian Fundamentalism: reductionism, pluralism, play
3) Anticipating Science & Society
4) Complexity and the Dialectics of the Visible and Invisible
5) The Illusion of Human Progress and the Ideal of Human Unity
6) The Dialectics of Biology and Culture: science, ecology & economics

100 Years of Sri Aurobindo on Evolution: Why Sri Aurobindo would not believe in Intelligent Design (part 1 of 6)

Rich — Fri, 20 Mar 2009 16:45:00 -0700

While the purpose Sri Aurobindo gives to evolution lends it directionality and transcendence. The fact that he presents a teleology as central to his views does not necessarily mean that his perspective squares with the contemporary theory known as Intelligent Design. Sri Aurobindo's teleology does not square with the fundamentalist view of the religions in the Abrahamic tradition, all of whom have found a common cause in the ideology of intelligent design, and who dismiss evolutionary biology because they find it threatening to their faith....

So called scientific theories of intelligent design often simply present a facade for creationist teaching. Although some Christian organizations have called on scientist not affiliated with their religious faith to discount evolutionary biology these scientist certainly represent a minority view in the scientific community at large. For instance, the faith based Discovery Institute, who is on the forefront of arguing that creationism be taught in American public school, has chosen to employ several scientist, some of whom claim to be atheist, to argue in support of their position...

While Sri Aurobindo does not buy into its materialist reduction of life, and openly voices his objection to the chauvinism of science, he does keep open the possibility that certain Darwinian mechanisms such as natural selection are at work in evolution, even if they can not by themselves fully account for it. While acknowledging the limitations of science he certainly does not seem to find its theories that diverge from his own threatening rather, he contextualizes them in accordance with his own integral comprehension of the world. In the following passage in his essay on Materialism (1915) he defers to science by referencing a religious text:.....

“we have not to hide our face from it any more than could Arjuna from the terrible figure of the Divine on the battlefield of Kurukshetra, or attempt to escape and evade it as Shiva, when there rose around him the many stupendous forms of the original Energy, fled from the vision of it to this and that quarter, forgetful of his own godhead. We must look existence in the face in whatever aspect it confronts us and be strong to find within as well as behind it the Divine.

Materialistic science had the courage to look at this universal truth with level eyes, to accept it calmly as a starting point and to inquire whether it was not after all the whole formula of universal being. Physical science must necessarily to its own first view be materialistic, because so long as it deals with the physical, it has for its own truth's sake to be physical both in its standpoint and method”

The evolution of discourse: Rhizomes (A Thousand Plateaus)

Rich — Tue, 10 Mar 2009 09:28:00 -0700

Interestingly, at the historical moment of inception of third order cybernetics whose non-linear flows give us chaos theory and complexity science, Deleuze and Guattari are molding a discourse whose concern for subjectivities and sociologies of state chart a parallel evolution. Just as chaos theorist are developing models of dissipative systems or butterfly effects, and distributive networks are building out toward a world wide internet*, Deleuze and Guattari are rejecting the hierarchical organization of philosophical texts, that proceed by dialectic, evolving a "rhizomatic" method as a more efficient way of tracing organic morphologies, apprehending "multiplicities" and comprehending the complexity of texts.

Although their ontology is founded on difference they make it clear that they do not want to become entangled in a simple dialectic of unity versus multiplicity. "What is important is not whether the flows are One of multiple we are past that point"(p23)

Following the organic branching of a rhizome is certainly a conceptual evolution from tracing a dialectical tree back to its "roots" in some figure of "abstract" unity.

The development of the “rhizome as method” follows the evolution of representations, in which collective enunciations begin to approach the limits of possibility in thought and word. As such the evolution of the rhizome goes through Joyce and Nietzsche:

"Joyce's words, accurately described as having 'multiple roots', shatter the linear unity of the word, even of language, only to posit a cyclic unity of the sentence, text, or knowledge. Nietzsche's aphorisms shatter the linear unity of knowledge, only to invoke the cyclic unity of the eternal return."

and can be traced back to Lao Tzu

“Thought Lags Nature”

Larger Issues of "The Lives of Sri Aurobindo" Controversy

Debashish — Mon, 12 Jan 2009 09:52:26 -0800

The Heehs biography controversy is unfortunately a symptom of a much deeper crisis in the Integral Yoga community, with future repercussions which are hardly optimistic. In this consideration of some of the larger issues involved, the editors of sciy and other concerned viewers of the phenomenon draw attention to what is at stake for all those interested in the Integral Yoga. These are only a few of the more serious ramifications. Readers are welcome to add their own concerns as comments.

Living Laboratories of the Life Divine by Debashish Banerji

Debashish — Sun, 23 Nov 2008 19:50:41 -0800

What is the post-human destiny to which we are called as humans in contemporary times? In this transcript of a talk given for the AUM conference in Los Angeles in 2003, Debashish Banerji compares Nietzsche's call for the Overman with that announced by Sri Aurobindo and the Mother to point to the similarities and differences. How can we pick our way through the maze of choices held up at this end-time of human becoming? Is it by remaining complacent or by using our wills or by surrender to a greater force than ours? And if so, what force - the vitalism of an unconscious Nature-force, the deceptive "universality" of the world market or an unpredictable future which calls our arduous attention? These and similar questions are posed and discussed in this article.

Fredric Jameson's anti anti Utopianism: Archaeologies of the Future a review by P. Fitting

Rich — Wed, 22 Oct 2008 05:20:37 -0700

If anything Sri Aurobindo's vision is its own genre of Utopian vision. In a very real a sense it is the “completion of Utopian visions” (the divinization of Earth) Anyone in fact living in a community dedicated to Sri Aurobindo's vision lives in an Utopian community, which today might be called an intentional community. Fredric Jameson's Archaeologies of the Future, is in an omni-directional interrogation of history, class, structure, wish, will, imagination, transcendence, and post-humanity of Utopias

Jameson begins his study in full recognition of the spiritual Utopian urge. He quotes here from the evolutionary Science Fiction of Olaf Stapleton :

“It must not be supposed that this strange mental community blotted out the personalities of the individual explorers. Human speech has no accurate terms to describe our particular relationship . It would be as untrue to say that we had lost our individuality , or were dissolved in a communal individuality as to say that we were all the while distinct individuals . Through the pronoun “I” now applied to us all collectively, the pronoun “we” also applied to us."

I one respect namely unity of consciousness we were a single experiencing individual , yet at the same time in a very important and delightful manner distinct from one another. Through there was only a single communal “I” there was also, so to speak, a manifold and variegated “us” an observed company of very diverse personalities , each of whom expressed creatively his own utpian contribution to the whole enterprise of cosmical exploration, while all were bound together in a tissue of subtle personal relationships.”

Along with Lyotard, Jameson is one of the two beacons of post-modern cultural history. Although Jameson is perfectly cognizant of the failures of Utopian vision and the most recent anti-Utoipianism that runs through post-modernism, he probes the issue further to uncover what he calls an anti-anti Utopianism.

In this work rather than just applying post-structuralist scholarship as a solvent for exposing the ideologemes of Utopian fantasies, or simply deconstructing the “doxa” couched within the discursive formations of social, economic, and psychic, Utopian dimensions, his aim is also to reconstruct - and like Zizek whose wish it is to redeem the history of failed totalizing Utopian visions - he seems to wish to recover a vision of a new imaginative totality, while suggesting ways to remain mindful of the reification involved in collapsing the Utopian vision into any one of its dimensions

Utopian communities and Ashrams that aspire to something exceeding their humanity would do well to heed Jameson's warning below. If the intentional community one resides in fails to be mindful of how its multi-dimensional values and vision can collapse into class, cultural, ethnic, or personal battles its evolution will not end in the Superman, but rather as Nietzsche phrase it the contemptible Last Man.

" In addition we have been plagued by the perpetual reversion of difference and otherness into the same, and the discovery that our most energetic imaginative leaps into radical alternatives were little more than the projections of our own social moment and historical or subjective situation: the post-human thereby seeming more distant and impossible than ever"

The review of a portion of Jameson book is insightful even though its author Peter Fitting self-revealingly discloses he does not completely have his hands around it. (rc)

'Reflections on Machine Consciousness,' by William Irwin Thompson

Ron — Thu, 09 Oct 2008 20:57:32 -0700

I've taken the liberty of typing in all of Chapter 4 of my copy of this important book, because it powerfully addresses one of the main themes of SCIY, the manifold relationships between science, culture, and consciousness. (ron)

"It is a paradox of the work of Artificial Intelligence that in order to grant consciousness to machines, the engineers first labor to subtract it from humans, as they work to foist upon philosophers a caricature of consciousness in the digital switches of weights and gates in neural nets. As the caricature goes into public circulation with the help of the media, it becomes an acceptable counterfeit currency, and the humanistic philosopher of mind soon finds himself replaced by the robotics scientist. ...

"Both the mechanists and the mystics say that we are now at a great bifurcation in human evolution. The mechanists like Ray Kurzweil, Danny Hillis, and Hans Moravec prophesy that we are at the end of the human era, and that 'nanobots' are about to be embedded in our bodies until our antique organs of flesh are entirely surrounded by a new silicon noosphere of networked computers. Like ancient mitochondria or chloroplasts surrounded by the gigantic eukaryotic cells, we are about to be engulfed in the next evolutionary stage. So the mechanists see noetic technologies surrounding human culture and consciousness and compressing it into an endosymbiont in a larger and swifter and more elegant evolutionary vehicle. ...

"Mystics flip this literalism over to see technology as a system of externalized metaphors that derive from pre-existing ontological modes at play and at large in the universe... For the mystic — be she Cabbalist or Sufi — an angel is a 'Celestial Intelligence' — a form of cosmic noetic organization that does not require a detour through animal evolution. So when Kurzweil claims that by 2030 implanted nanobots in the bloodstream will enable humans to turn off to the outside world to attune to a virtual reality, the mystic would recognize a literalist rendering of the process of meditation. Kurzweil's vision of the world in 2030 reminds me of Borges's 'Library of Babel'. 'I suspect that the human species — the unique species — is about to be extinguished, but the Library will endure: illuminated, solitary, useless, incorruptible, secret'. [2] And here we need to be sensitive to the full force of Borges's use of the word 'Babel'. ... "

Speech versus Writing in Derrida and Bhartrhari (Arche-writing vs. Sabdatattva) by Harold Coward: U. Hawaii Press

Rich — Mon, 30 Jun 2008 08:21:53 -0700

Rooted within language, even in its most holistic form, is the pregnant push towards sequencing, sparing, punctuation -- differentiation in time and space. In the Vākyapadīya, the Śabdatattva, symbolized by the seed sound AUM, [48] is sequenced by the power of time into the various recentions of the Veda and all spoken words. [49] For Derrida the image is one of the sign, as the linguistic whole, being differentiated by spacing (on the page) and interval or pause (in speaking) into articulated meaning and sound-image. It is the actualizing of this inherent force for differentiation that enables language to function. But it is, at the same time, the limit of language. As Derrida puts it, since a sign (the unity of signified and signifier) cannot be produced within the plentitude of absolute presence, there is, therefore, no full speech, no absolute truth or full meaning. [50] In the words of Lao Tzu, "The tao that can be spoken is not the eternal tao" [51] Or as Hegel once put it, "When speaks the soul, alas, the soul no longer speaks." [52] But whereas Lao Tzu and Hegel are mourning the inability of manifested language to make present the soul or the tao, Derrida and Bhartṛhari emphasize the positive contribution of articulated speech. The sphoṭa and the sign (Derrida's whole) are manifested, and in the dynamic tension of that manifestation lies truth.

Rather than arriving at a skepticism of language, namely, that it is devoid of any truth content (the conclusion of the Buddhists and many modern skeptical critics of language), truth is seen to be contained in the very dynamics of language itself. Thus Derrida's thesis that there is no referent outside of the text is not as nihilistic as it at first sounds, and Bhartṛhari's sphoṭa is not as artificial an entity as much Indian philosophy has assumed.

In Vākyapadīya I:5, there are two terms which Bhartṛhari uses to describe the Veda: it is the prāptyupāya or the means for the attainment of Brahman; and it is the anukāra or symbolization of Brahman. For now let us confine our attention to the term anukāra, which comes from the root kṛ, "to do" or "to make" and suggests the dynamic activity of the Word-Principle. The Vṛtti elucidates the verse by stating that the activity of the Vedic seers in speaking the mantras is the criterion case of word-making activity. The term mantra, notes Aurobindo, signifies a "crossing over" through thought (root man, "to think," and tṛ, "to cross over") from the Absolute or Unmanifested to the human experience of manifested language. [53] As pure Sanskrit language, the mantras are conjunctions of certain powerful seed syllables which induce a particular rhythm or vibration in the psychosomatic structure of consciousness and arouse a corresponding psychic state. Such seed sounds can be differentiated in a great variety of ways producing an immense progeny of language. The evocative power is at its height before the mantras become too locked into particular forms of articulation. Poetry is at its peak before language becomes too fully elaborated. Then it must be deconstructed or evolved backwards to recover its original power for signification. Articulation is necessary, but the further it goes the greater the loss of freedom and power within language.

This also seems to be what Derrida means when he refers to the prose book as a corpse of language which must be exited from or transcended [54] -- the delimiting of the multisignificant roots has been pursued to its logical conclusion, and the power of the word has been exhausted. The aim of the project of deconstruction, says Derrida, agreeing with Aurobindo, is to get back to metaphoric, poetic language, where the power for signification has not yet been used up. [55] Bhartṛhari also reminds us that as language divides and separates, this necessary process in the end can become a source of confusion. The process of difference, pushed to its logical conclusion, produces such a plethora of speaking accents that communication of knowledge is obstructed. [56] Unlike Derrida and Aurobindo, Bhartṛhari's solution is not to deconstruct or reverse the process of differentiation, but to control it by the imposition of strict grammatical rules (the science of the Grammarians) by which the power of the root mantras to convey knowledge and action will not be obfuscated. [57] Bhartṛhari, along with the other Grammarians, claims to have uncovered the pure forms of the correct unfolding of the patterns of differentiation inherent in the Śabdatattva and symbolized (anukāra) in criterion form in the initial speaking of the Vedas... [58]

Death Blow to Guantanamo Justice? (The Nation)

Rich — Sat, 14 Jun 2008 09:19:49 -0700

Given the Supreme Court decision to grant rights of Habaes Corpus to prisoners at Guantanamo Bay was 5 to 4 it is not real comforting to know that here in America we are just one vote away from a full dictatorship.

If one wants to explore the devolution of a justice system founded on Enlightenment Values, the history of the US Supreme Court since Ronald Reagan's presidency would be a text book example. The original interpretation philosophy of the most conservative justices correlates well with fundamentalist interpretations of religion. Fortunately however ,this time the stench of totalitarianism was too much for the majority. Unfortunately, in this case both the executive branch and a democratic congress were also complicit in legislating high crimes against the justice system rc....

Congress, in turn, twice tried to eliminate habeas rights for detainees. The Supreme Court rejected the first attempt in 2006, ruling in Hamdan v. Rumsfeld that the legislation did not apply to pending cases. So Congress tried again with the Military Commissions Act of 2006 (MCA), which made explicit that the elimination of habeas rights applied to all Guantánamo cases, past, present and future. The issue before the Supreme Court in Boumediene was whether the MCA violated the constitutional guarantee of habeas corpus, known as the "Suspension Clause..."

Transition Network: tackling Peak Oil & Climate Change, together

Ron — Sun, 01 Jun 2008 02:00:00 -0700

...The transition model emboldens communities to look peak oil and climate change squarely in the eye and unleash the collective genius of their own people to find the answers to this big question: for all those aspects of life that this community needs in order to sustain itself and thrive, how are we going to:

* significantly rebuild resilience (in response to peak oil)
* drastically reduce carbon emissions (in response to climate change)?

Typically, self-determined solutions will involve some flavour of relocalisation. -- We're building a range of materials, training courses, events, tools & techniques, resources and a general support capability to help these communities. ... We're hoping that through this work, communities across the UK will unleash their own collective genius and embark on an imaginative and practical range of connected initiatives, leading to a way of life that is more resilient, more fulfilling and more equitable, and that has dramatically lower levels of carbon emissions. ...

Suicide Dictionary, by Paul Lonely

Ron — Sat, 10 May 2008 17:42:15 -0700

I met Paul Lonely last night at a friend's gathering. When I told him a bit about SCIY, he said he was an admirer of Sri Aurobindo's epic poem Savitri, and graciously offered to send me a link to his own new book of "post post-modern" poetry: Suicide Dictionary. I've been looking over his website and his work is quite impressive. E.g., see below the words of one of his many enthusiastic reviewers, the artist-musician Michael Garfield. ~ ronjon

I am the voice of a generation starving for an adequate myth. Myths are the carriers and conduits of a vision - the metaphors and narratives around which we organize and accrete our understanding. Every generation has come together within a mythology, and used it to push forward into its fruition. In a way, we are nourished by our myths in return for fulfilling them.

It must be said that my generation has more mythology from which to choose than any before it. We stand before a global buffet of stories, food of all flavors, information crashing in from all sides, an unprecedented panoply of cultural richness. What we lack is an organizing directive, some way to handle all of this humanity without shrinking from its light or dissolving into incoherence at the spectacular diversity of it all. Imagine everyone in the cafe trying to force-feed you simultaneously, and you'll get the idea. In spite of our wealth of culture, we hunger for genuine, hopeful, reconstructive narratives that is, integral myths. Almost no one is telling my generation, or those to come, what to do with this orgiastic diversity of experience. Our myth has been one of dissipation, of dissolution the end of oil, the end of modernity, the end of the biosphere, the end of western hegemony, the end of science, the end of childhood. We are born into a world that has come together just in time to discover it is breaking apart.

But Paul Lonely is changing all of that. What Paul is doing for us - the generation growing up alongside the academic reconstruction of integral theory - is offering us a new mode of experiencing these truths. ... Freed from the conventional trappings of historical spiritual texts, blindingly aware of its own cultural embeddedness and laughing at it compassionately, Suicide Dictionary belongs in a thin pantheon with the paintings of Alex Grey as a message for and from our collective future. It is playful and colorful and fluid, in stark opposition to even the most inspiring theories of the world into which we walk with one eye open. That Paul has used language to communicate this utterly translinguistic vision is a testament to his cleverness his book is winking at all of us from behind the veil, like the Tao Te Ching or its formal predecessor, the Upanishads. Every page rings brightly with the cause to which he is devoted. ...

Posthuman Film Reveiws: Watching the Posthuman Bildungsroman by Davin Heckman (C Theory)

Rich — Fri, 09 May 2008 08:41:22 -0700

I have been puzzling lately over a genre of film which is hard to situate: films which deal with forgetting and remembering, in which we ride shotgun with protagonists who are just as interested in character development as we are. While the genre itself has not been fully mapped out, potential candidates for inclusion include Abre Los Ojos (1997), Vanilla Sky (2001), Memento (2000), Minority Report (2002), The Bourne Identity (2002), Paycheck (2003), Eternal Sunshine of the Spotless Mind (2004), and, most recently, A Scanner Darkly (2006). I call this genre the "Posthuman Bildungsroman."

The Bildungsroman label is commonly applied to "coming of age" tales or novels of education. For reasons discussed below, this common usage is not entirely accurate, but taken in the larger context of Western Literature such usage makes sense. The traditional questions associated with Western Literature can be summarized in this way: What is a story? An account of change. What is a good story? An account of change that all people can relate to. The assumption is that in order to be sufficiently engaging, change must center on "the human." And in practice, "the human" has overwhelmingly been depicted as an individual. [1] Outside of non-modern folk tales, children's stories, religious texts, and legends, there is little room in this essentialist construct for distributed cognition, nonhuman characters, and environmental agents. Philosophy, literature, and the self grow together/merge under the common characterization of the Bildungsroman. The result is a tradition of "good stories" about the formation of an identity that is rooted in interior personal growth.

In the Posthuman Bildungsroman, the individual is present not as the expression of a coherent self, but as the central problem of the story. Rather than triumph over external obstacles through force of will, the will itself is formed through the effects of outside forces. The story remains a tale of growth and education, but the end of this process is an attempt to stabilize the subject and construct a coherent representation of the self that is consistent with the expectations of its cultural milieu (or, perhaps, the genre). ...

Future Bodies: Discipline, Control, & "the Yoga of Resistance"

Rich — Tue, 06 May 2008 19:58:01 -0700

Michel Foucault
In speaking of the disciple of the body especially, when the task of disciple is simultaneously intended to improve its utility for production, here are some riffs on Foucault's: Discipline & Punish. Historical context is primary and Foucault's archaeological method helps uncover the rupture within the Enlightenment whose legacy still haunts us, as Deleuze observes, because they have now morphed into technologies of control.

In the European tradition Foucault traces the disciplining of the body back to medieval Monastic exercises, which were intended to facilitate renunciation of the world. These exercises were transformed when adopted by the socio-political regimes of the 17th & 18th century, (especially military, pedagogical, and industrial) into a method for maintaining control over the actions of the bodies it governed through disciplining processes. These disciplining practices have co-evolved with technology (and are in fact technologies in themselves) to become ever more omnipresent as tools of surveillance and control. Going forward it will be the omnipresence of ubiquitous technologies (bio-technical/computational/networked) that will largely determine the environmental parameters in which our future bodies must structurally couple.

Resistance to the virus of docility, to the infection of the gaze, to the insertion of discipling technologies is often the unintended consequences of the mechanisms of control themselves, as William Gibson says, "the street finds its own use for things". The future is a random other. For example, what we know as the internet today has evolved from technology first designed for survival after a nuclear holocaust.

Activism whose interests lie in discovering alternative, non coercive, paths to human development would be well served to find patterns created by resistances to, and ruptures from, the paradigms of control and technological will organizing the human resources of the planet. Such an activism proceeds by both locating those ruptures in the paradigms of organizational control and cultivating resistance practices to them in ones own life and community. One such practice to resist the discipling machinery of global socio-economic power exchanges is yoga. Although the aim of yoga is to achieve a frictionless flow between individual and cosmos, the many and the one, a yoga such as integral yoga whose concern is not merely a transcendental urge but an immanent concern for the world, is a unique resistance form because its own monastic traditions of psycho/physiological practices, established well before the body was appropriated by the exercises of technicity, allows one to leverage the silence of ones own embodiment as a method of resisting external regimes of control. rc..

Future Bodies: Evolution & Progress

Rich — Sat, 03 May 2008 13:44:42 -0700

(courtesy Google Images)

This paper seeks a long overdue critical exploration of Sri Aurobindo's evolutionary vision and how it might inform contemporary discourse on globalization and those regimes of techno-science whose productions propel its advance. That such a critical inquiry is overdue is regrettable because we live at a time in which we are undergoing what is perhaps our most rapid period of change in human history. We live in an era in which the dislocation of our physical, life and mental worlds seems to result from the pull of three strange attractors accelerating at different speeds.

Gazing out from the edge of digital culture in North America to do a critically inquiry into the future is problematic because our perspectives are already conjoined to the gaze of a culture entrained in exponential change. But what would constitute a future view? An epistemology of the Other? A discourse on the never quite? The future is that distant coordinate which is only know through its proximity to our present. So what does the present teach?

In America we are travelling so rapidly that from here we do not hear the voices of indentured knowledge workers standing in lines of up to mile, amidst the smoke and decay of south India, to compete with the multitudes of Heidegger's “standing reserve” for their conditions of economic bondages; of eight to twelve partitioned hours a day spent facilitating the global flow of virtual capital. Although the gaze from here may sense the desiring nature of the machine it lacks an epistemology for coping with its assemblages and a methodology for resisting its discipline.....

• "The Final Empire: The Collapse of Civilization and the Seed of the Future," by SCIY Editor Wm. H. Kotke

Ron — Fri, 18 Apr 2008 13:51:51 -0700

I just received an email from SCIY Editor Wm. H. Kotke announcing the publication of the first reprint of his underground classic: "The Final Empire: The Collapse of Civilization and the Seed of the Future," first published in 1993. I just downloaded the E-book version (for just $6.95) and after a quick scan through its 600+ pages, I'm convinced this is a significant read for those SCIY readers concerned about Earth's sustainability crisis. As an Amazon reviewer said:

"This is an incredibly well documented and prophetic book. Prophetic in the sense that when I first read it over ten years ago, I was skeptical of many predictions. They have all turned out to come true. This book is indigenous and inspiring in the sense that it offers practical earth friendly strategies that affirm the possibility that man is part OF nature, not apart FROM it. Well written! Real history and facts, vitally relevant, and hence empowering! Good medicine for all earthlings. A powerful gift! Thanks Bill!" ...

100 Years of Sri Aurobindo on Evolution: The dialectics of biology and culture; science, ecology & economics (part 6 of 6)

Rich — Wed, 09 Apr 2008 13:36:55 -0700

Perhaps it is best if the twain between science and religion do not meet. Trying to engage science and spirituality in a dialog has a long and troubled history. The incommensurable narratives of matter and spirit they both tell have proven time and time again troublesome for reaching any common understanding. In fact, if science and spirituality do share something in common it is that they all too often accuse the other of totalizing a universal narrative that usurps all ways of looking at the world that are inconsistent with their own.

Religion and science each have their own fundamentalist practitioners who would reduce the world solely to accounts told in their holy books or biology text books. One can not easily imagine an encounter between science and religion in which some violent reaction would not be triggered. Worse perhaps then the violent confrontation between science and religion is when either one appropriates the narratives of the other for the purpose of furthering their own ideological concerns. In the case of religion one example would be in their use of science to justify creationism, while in the case of science such appropriation usually results in one of the just-so stories of origins or cultural analogs of natural selection that Neo-Darwinism tells....

This holds true also for any dialog one would wish to begin between integral yoga and science. It would perhaps be best to begin such a dialog by first exploring Sri Aurobindo's dialectic between yoga and culture and then to look for resonances with narratives told by credible scientist regards the dialectics of science and culture. Better yet, in Sri Aurobindo's own work one finds him at times also critically exploring the dialectic between science and culture. It would therefore seem best to arrive at a dialogic platform to engage science and integral yoga using their diffusion in the semi-permeable membrane of culture, rather then by a direct confrontation as a means to begin the conversation.

Happy Easter! - The Resurrection of Mary Magdalene

Ron — Sun, 23 Mar 2008 12:45:46 -0700

Mary Magdalene has finally begun to regain her rightful place in history, after being portrayed in church history for centuries as a penitent prostitute. In 591 AD Pope Gregory pronounced that Mary Magdalene, Mary the sinner, and Mary of Bethany from the gospels were one in the same. But there has never been evidence of that, and in 1969 the Catholic Church restored them to three separate identities, ending 14 centuries of mischaracterization. ...

100 Years of Sri Aurobindo on Evolution: Darwinian Fundamentalism, reductionism, pluralism, play (part 2 of 6)

Rich — Sat, 22 Mar 2008 10:46:10 -0700

The ideology of intelligent design as well as some of the theories associated with Neo-Darwinian biology can not be falsified so it is hard to make the claim that they are scientific in the strict sense. While intelligent design can not be falsified because we have no instruments to detect a designer who stands outside the material world he/she designed, one of the central tenets of Darwinian fundamentalism that only natural selection and genetic variation can explain all evolutionary descent can not be falsified in the same way.

For instance, it can not be demonstrated that all life descended from a single, primordial cell solely by the process of natural selection and genetic variation. One can dispute the falsifiability of the proposition, by asking, "What experiment can be conducted to show this did not happen?" The problem is similar to the problem of "last night I dreamed of electric sheep." There are no other witnesses to my dream but me, just as there are no witnesses left from the Precambrian era to account for everything that might have gone on then. If there are no witnesses, one can argue, that there is no way to test the claim and the assertion is therefore not falsifiable.

Worse are the falsifiability claims of Neo-Darwinian evolutionary psychologist who claim to explain the origins of consciousness. The tales told by them of our psychological origins can never be falsified and so are similar to the just-so stories of Rudyard Kipling that, as Harvard biologist Richard Lewontin reminds us, maybe useful as a quick way to solve a child's curiosity can not be verified.

For Kipling, the elephant got its trunk because a crocodile pulled on it. Does this mean that elephant trunks occurred as an adaptation due to hungry crocodiles? Maybe, maybe not because it is a hypothesis that cant be proven. It is “just so”.

NASA to beam Beatles' song 'Across the Universe' to deep space on Feb.4,2008

Ron — Mon, 04 Feb 2008 02:00:00 -0800

...at 7 p.m. Eastern time on Monday, Feb. 4...NASA will be celebrating the 50th anniversary of its first space mission — the launch of the Explorer 1 satellite — by using the system of huge antennas that usually listen for inbound signals from space to send one outbound instead: the Beatles’ song “Across the Universe,” which as it happens was mostly recorded exactly 40 years earlier, on Feb. 4, 1968.

Reception will be best in the general direction of Polaris, 431 lightyears away, which is where NASA is aiming the signal. (That would be the North Star to us laymen.) But it ought to be audible in plenty of places on Earth as well, at least by imitation: NASA is encouraging space fans and Beatle fans alike to play the song themselves at the same time.

NASA’s press release includes some perfectly in-character comments from Sir Paul McCartney (”Amazing! Well done, NASA! Send my love to the aliens. All the best, Paul.”) and from Yoko Ono, widow of John Lennon, the song’s main author (”I see that this is the beginning of the new age in which we will communicate with billions of planets across the universe.”). ...

Russia to Become an Eco-Village Nation??

William H. Kotke — Fri, 01 Feb 2008 13:06:26 -0800

Vladimir Putin has indicated full support of Dmitriy Medvedev for the post of President of the Russian Federation. Medvedev, who is presently First Deputy Prime Minister has indicated enthusiastic support for the concept of eco-villages. Medvedev will be the candidate of the Edinaya Rossiya Party. ...

"The Devil's Doctor: Paracelsus & the World of Renaissance Magic and Science," a review by Erik Davis

Ron — Tue, 15 Jan 2008 02:00:00 -0800

...[I recently read] "The Devil's Doctor: Paracelsus and the World of Renaissance Magic and Science," by the British science writer Philip Ball. As part of an ongoing but essentially lazy quest to wrap my psyche around alchemy, I had recently been drawn towards Paracelsus: the wonder-working itinerant sixteenth-century healer who is sometimes cast as the Copernicus of medicine. Rejecting the leech-loving, bass-ackwards, and literally by-the-book healing practices of most medieval doctors, Paracelsus instead made room for a medicine based on plants, material causality, and self-healing powers of the body.

Having already brushed up against Paracelsus' own rich but impenetrable prose, I was immensely relieved that Ball had appeared to lead me through the Renaissance thickets by the secondary hand. (I told you I was lazy.) Given the noodle-limp dollar, The Devil's Doctor was about the only thing I purchased in the UK. I read almost the whole thing on the plane ride home, in between marveling at the glittering, melting majesty of Iceland and Greenland as they unrolled below me and marveling at the complete absorption of all but one of my fellow travelers in the movies flickering across their cramped little screens. ...

Mathematics, Purpose, and Truth: An Interview with Astrophysicist Janna Levin

Ron — Fri, 11 Jan 2008 15:48:14 -0800

Thanks to RY Deshpande for recommending this article. ~ rj

As a theoretical physicist, Janna Levin probes whether the universe is finite or infinite. As a novelist, she explored the separate but parallel lives of two influential 20th-century scientists: Kurt Gödel and Alan Turing. Their work laid the foundations for computer intelligence while challenging fundamental notions about how we can know what is true. ...

Intel Quits Effort to Get Computers to Children (NYT)

Ron — Mon, 07 Jan 2008 12:09:57 -0800

SAN FRANCISCO — A frail partnership between Intel and the One Laptop Per Child educational computing group was undone last month in part by an Intel saleswoman: She tried to persuade a Peruvian official to drop the country’s commitment to buy a quarter-million of the organization’s laptops in favor of Intel PCs. -- Intel and the group had a rocky relationship from the start in their short-lived effort to get inexpensive laptops into the hands of the world’s poorest children.

But the saleswoman’s tactic was the final straw for Nicholas Negroponte, the former Massachusetts Institute of Technology computer researcher and founder of the nonprofit effort.He demanded that Intel stop what he saw as efforts to undermine the group’s sales, which meant ceasing to sell the rival computer. Intel chose instead to withdraw its support from One Laptop this week.

The project has been a lightning rod for controversy largely because the world’s most powerful software and chip making companies — Microsoft and Intel — had long resisted the project, for fear, according to many industry executives, that it would compete in markets they hoped to develop. ...

One Laptop Per Child Versus Intel--Who Speaks for India and China?

Ron — Mon, 07 Jan 2008 11:48:28 -0800

Here's an interesting article re the OLPC (One Laptop Per Child) Project. I disagree with the article's conclusion (it omits the vast online support to be provided to olpc students), but I think it deserves further discussion here on SCIY. What do you think?

At the Consumer Electronic Show this week, the One Laptop Per Child foundation was supposed to make two announcements—the number of computers it sold under the Give One, Get One holiday program and a new olpc machine made jointly with Intel. But now Intel has pulled out or been pushed out of the project with olpc, depending on who you believe. It’s a mess and a mess of huge dimensions that encompasses a conversation of profit vs. nonprofit, nationalism vs. colonialism, technology vs. pedagogy, rote vs. experiential learning, Western design vs. Eastern design, good intentions vs. bad intentions. It doesn’t get bigger, or nastier. ...

Hitching a Ride on the Infinite Subway (Dr. Stan Grof's 'holotropic' research)

Ron — Sat, 29 Dec 2007 14:35:50 -0800

Here's another excerpt from Michael Talbot's fascinating book The Holographic Universe. I continue to recommend this book.

...Other experiences included the accessing of racial and collective memories. Individuals of Slavic origin experienced what it was like to participate in the conquests of Genghis Khan's Mongolian hordes, to dance in trance with the Kalahari bushmen, to undergo the initiation rites of the Australian aborigines, and to die as sacrificial victims of the Aztecs. And again the descriptions frequently contained obscure historical facts and a degree of knowledge that was often completely at odds with the patient's education, race, and previous exposure to the subject. For instance, one uneducated patient gave a richly detailed account of the techniques involved in the Egyptian practice of embalming and mummification, including the form and meaning of various amulets and sepulchral boxes, a list of the materials used in the fixing of the mummy cloth, the size and shape of the mummy bandages, and other esoteric facets of Egyptian funeral services. Other individuals tuned into the cultures of the Far East and not only gave impressive descriptions of what it was like to have a Japanese, Chinese, or Tibetan psyche, but also related various Taoist or Buddhist teachings.

In fact, there did not seem to be any limit to what Grof's LSD subjects could tap into. They seemed capable of knowing what it was like to be every animal, and even plant, on the tree of evolution. They could experience what it was like to be a blood cell, an atom, a thermonuclear process inside the sun, the consciousness of the entire planet, and even the consciousness of the entire cosmos. More than that, they displayed the ability to transcend space and time, and occasionally they related uncannily accurate precognitive information. In an even stranger vein they sometimes encountered nonhuman intelligences during their cerebral travels, discarnate beings, spirit guides from "higher planes of consciousness," and other suprahuman entities...

Perhaps Grof's most remarkable discovery is that the same phenomena reported by individuals who have taken LSD can also be experienced without resorting to drugs of any kind...The Grofs call their technique holotropic therapy and use only rapid and controlled breathing, evocative music, and massage and body work, to induce altered states of consciousness. To date, thousands of individuals have attended their workshops and report experiences that are every bit as spectacular and emotionally profound as those described by subjects of Grof's previous work on LSD...

'Entheogen: Awakening the Divine Within', a new feature length documentary

Ron — Fri, 28 Dec 2007 22:41:25 -0800

Entheogen: Awakening the Divine Within is a feature length documentary which invites the viewer to rediscover an enchanted cosmos in the modern world by awakening to the divine within. The film examines the re-emergence of archaic techniques of ecstasy in the modern world by weaving a synthesis of ecological and evolutionary awareness, electronic dance culture, and the current pharmacological re-evaluation of entheogenic compounds.

Within a narrative framework that imagines consciousness itself to be evolving, Entheogen documents the emergence of techno-shamanism in the post-modern world that frames the following questions: How can a renewal of ancient initiatory rites of passage alleviate our ecological crisis? What do trance dancing and festivals celebrating unbridled artistic expression speak to in our collective psyche? How do we re-invent ourselves in a disenchanted world from which God has long ago withdrawn? Entheogen invites the viewer to consider that the answers to these questions lie within the consciousness of each and every human being, and are accessible if only we give ourselves permission to awaken to the divine within. ...

"Al-Kemi: A Memoir"

Kim — Tue, 25 Dec 2007 20:59:43 -0800
Al-Kemi recounts the story of the eighteen months that Andrew VandenBroeck, a painter and writer, spent in daily contact with the remarkable French philosopher, hermetist, and Egyptologist, R.A. Schwaller de Lubicz (1887-1961). Structured like a mystery, and distilled in the crucible of memory for fifteen years, Al-Kemi provides a passionately felt, personal, and dramatic introduction to the startling world of this contemporary alchemist (from back cover).
... Before reaching these particulars, it must be known that de Lubicz held the traditional conception of an esoteric science and its transmission: true knowledge is inaccessible to the rational mind. This epistemological tenet caused his writings to be spiked with metaphor, innuendo, and at times, obscurity. He mistrusted the written word, disliked writing because truth was inevitably degraded when committed to paper through a profane language. This attitude most clearly ordinates the lineage along which he inscribes himself by his premises and his results. His low regard for “demotic” writing as a means of truth-communication made personal contact with him invaluable, for he had no such reservations concerning the spoken word, the word of gesture. Thus he actively believed in oral transmission of a kind of knowledge best called “gnosis,” [3] and in private, I always found him accessible to leisurely conversation on the most exalted topics. As our relationship soon proved more than casual, his information became increasingly direct, in contrast to his written expression which often presents problems of meaning and referent.

To such an epistemology, personal contact is the kingpin of communication, and I found out later to what extent his frame of reference was tailored to his correspondent. ...

THIRD CULTURE HOLIDAY READING

Ron — Thu, 20 Dec 2007 14:43:54 -0800
This is the season for year-end lists of books in which the mainstream review media steer literate culture away from deep questions about how our world works and who we are and toward celebrations of narcissism, celebrity gossip, and literary cliques. What I wrote in 1991 in "The Emerging Third Culture", still pertains today:

A 1950s education in Freud, Marx, and modernism is not a sufficient qualification for a thinking person in the 1990s. Indeed, the traditional American intellectuals are, in a sense, increasingly reactionary, and quite often proudly (and perversely) ignorant of many of the truly significant intellectual accomplishments of our time. Their culture, which dismisses science, is often nonempirical. It uses its own jargon and washes its own laundry. It is chiefly characterized by comment on comments, the swelling spiral of commentary eventually reaching the point where the real world gets lost.

Given the well-documented challenges and issues we are facing as a nation, as a culture, how can it be that there are no science books (and hardly any books on ideas) on the New York Times 100 Notable Books of the Year list; no science category in the Economist Books of the Year 2007; only Oliver Sacks in the New Yorker's list of Books From Our Pages? ...

The Malthusian energy-trap: old Europe, new China

Ron — Wed, 19 Dec 2007 00:25:58 -0800
Thanks to Rich for recommending the excellent openDemocracy.net, in which this article appeared. ~ ronjon
The price of oil is approaching $100 a barrel, the concentration of greenhouse gases in the atmosphere is accumulating faster than the most pessimistic scenarios are predicting, anthropogenic climate change is occurring. The recognition that the world's scientists, diplomats and media gathered at the Bali climate-change summit are arguing over - the necessity of moving beyond dependency on a fossil-fuelled, carbon-emission-based global economy - is becoming increasingly hard to ignore.

Where is leadership in the quest for a new model to come from? The results of a BBC opinion-poll inviting the views of 22,000 people in twenty-one countries, released in November 2007, included the striking discovery that the Chinese were the most willing to change their lifestyle and accept higher energy prices in order to save the environment. ...

The Spiritual Tradition at the Roots of Western Civilization

Ron — Thu, 13 Dec 2007 12:02:51 -0800
Here's another remarkable article from Vol 1, No 2 (2007) of SCIY Editor Ulrich J. Mohroff's superb new journal: Anti-Matters. I'll soon post another article from a different source to conclude this series re the roots of western civilization. (Hint: the original meaning of the word "philosophy" was "love of Sophia," the Goddess of Wisdom.) ~ ronjon
So many of us today are concerned about the extinction of all the species that the western world is wiping out. But there's hardly anyone who notices the most extraordinary threat of all: the extinction of our knowledge of what we are.

Perhaps the simplest way of describing the situation would be to say that, two and a half thousand years ago in the West, we were given a gift and in our childishness we threw away the instructions for how to use it. We felt we knew what we were playing with. And, as a result, western civilization may soon be nothing but an experiment that failed.

Even in these modern times, what half-heartedly is described as mystical perception is always pushed to the periphery. When it's not denied it's held at arm's length out there at the margins of society. But what we haven't been told is that a spiritual tradition lies at the very roots of western civilization. ...

Are we entitled to be happy? - by Andrew Cohen

Ron — Sat, 03 Nov 2007 23:45:23 -0700
...After more than two decades of working intensively with men and women who claim to want to transform and develop spiritually, I've come to the conclusion that one of the reasons it is so challenging for us to attain and sustain higher levels of spiritual development is that we expect so much and are willing to give so little in order to get what we think we want. The truth is, it's hard to be happy. These days, it's become almost a truism that simply fulfilling our narcissistic and materialistic desires will not necessarily make us truly happy. But how many of us have really dug deeply enough to reconfigure our won ideas of what happiness means in light of a higher set of values than those held by our crazy culture? For our values to change in a way that is nothing less than dramatic, we have to be willing to make a hell of a lot of effort. More and more of us are turning to the spiritual dimension of life. But it is telling that many of the most popular expressions of postmodern spirituality are based on a philosophical perspective that encourages us to pursue the promise of effortless peace, happiness, and release rather than an engagement with the life process that would always require more from us.

Why, for the luckiest people who have ever been born, should happiness be a birthright? Why should our spiritual aspirations be focused on the pursuit of inner peace alone? Did God create the universe so that you and I, at the beginning of the twenty-first century, could be happy? Is that really all there is to this fourteen-billion-year process? And why is it that so many of us presume that we deserve to be happy in the first place? What is it that we have actually done to give us such an innate privilege? ...

Evidence for human symbolic thought dated at approx. 165,000 years B.C.

Ron — Thu, 18 Oct 2007 14:24:26 -0700
...Researchers excavating a cave on the southern coast of South Africa discovered a bowl's worth of edible shellfish dating back to about 165,000 years ago, when Africa was colder and drier—pushing back the earliest known seafood meal by 40,000 years.

The team found small stone blades and reddish rocks tossed in with the shells; the rocks were marked in a way that suggests they were ground into powder used to make paint, possibly to adorn the face or body to symbolize status or membership in a group... -- "We've shown pretty strongly that people [were] working with pigments [164,000 years ago], which is a pretty good indicator of symbolic thought," Marean says. ...

Can a skyscraper be ecological? - The Singapore Editt Tower

Ron — Wed, 17 Oct 2007 10:30:46 -0700
...it is evident that this site is an urban “zero culture” site and is essentially a devastated ecosystem with little of its original top soil, flora and fauna remaining. The design approach is to re-habilitate this with organic mass to enable ecological succession to take place and to balance the existent inorganicness of this urban site. -- The unique design feature of this scheme is in the well-planted facades and vegetated-terraces which have green areas that approximate the gross useable-areas of the rest of the building. -- The vegetation areas are designed to be continous and to ramp upwards from the ground plane to the uppermost floor in a linked landscaped ramp...

A crucial urban design issue in skyscraper design is poor spatial continuity between street-level activities with those spaces at the upper-floors of the city’s high-rise towers. This is due to the physical compartmentation of floors (inherent in the skyscraper typology)... In creating ‘vertical places’, our design brings ‘street-life’ to the building’s upper-parts through wide landscaped-ramps upwards from street-level. Ramps are lined with street-activities: (stalls, shops, cafes, performance spaces, viewing-decks etc.), up to the first 6 floors.

Ramps create a continuous spatial flow from public to less public, as a “vertical extension of the street” thereby eliminating the problematic stratification of floors inherent in all tall buildings typology. High-level bridge-linkages are added to connect to neighbouring buildings for greater urban-connectivity. ...

William McDonough: The wisdom of designing Cradle to Cradle

Ron — Tue, 16 Oct 2007 15:33:04 -0700
Here's another provocative TED video. McDonough shares some of his most inspiring work, including the world's largest green roof (at the Ford plant in Dearborn, Michigan), and the sustainable cities he's designing in China. -- This blip is 20 minutes.

Stewart Brand TED Video: Why squatter cities are a good thing

Ron — Tue, 16 Oct 2007 14:48:52 -0700
I highly recommend watching this 3-minute video blip of Stewart Brand's TED talk. (See also SB's 1-hr. "City Planet" talk at Google.) ~ ronjon

Doris Lessing's Nobel: A victory for science fiction

Ron — Mon, 15 Oct 2007 15:26:46 -0700
When Doris Lessing won the Nobel Prize for literature last week, my first thought was: What a victory for science fiction!

In 1979, three decades after her first novel, "The Grass Is Singing," and 17 years after the release of her landmark "The Golden Notebook," Lessing published "Re: Colonised Planet 5, Shikasta." It was the first book in a five-volume outer-space fantasy, "Canopus in Argos: Archives," that aggressively broke with naturalism.

Today, such a novel would be no big deal; literature is full of time travel, gender ambiguity and that nifty catch-all "magical realism." But in the 1970s, mainstream fiction took pains to set itself apart -- and above -- genres like science fiction. "Shikasta" was met with jeers. ...

Imagine Peace Tower, an artistic vision by Yoko Ono, dedicated to John Lennon

Ron — Mon, 08 Oct 2007 16:23:19 -0700

The new IMAGINE PEACE TOWER in Iceland

I dedicate this light tower to John Lennon
my love for you is forever

Yoko Ono
Videy Island, Reykjavik, Iceland
October 9th 2007

Buy a cheap laptop, give one to world's poor kids

Ron — Tue, 25 Sep 2007 13:39:28 -0700
A computer intended to improve education for children in developing countries is to be offered to western buyers. -- Engineers at the One Laptop Per Child project, based in the US, have built a low-cost computer designed to work in some of the world's most undeveloped areas. Until now only governments have been invited to buy the machines, but in an attempt to jump-start the project, western consumers will soon be able to buy their own version.

In return for spending $399 (£197), customers will receive their own laptop as well as paying for a second computer for children in deprived parts of world. To begin with, the machines will be donated to youngsters in countries such as Afghanistan, Haiti and Rwanda.

The machine, conceived by researchers at the Massachusetts Institute of Technology, incorporates a number of innovations, including a high-resolution screen and low power consumption. It can be powered by solar energy, foot pump or a clockwork charger. The idea is that access to learning aids and hi-tech equipment will help children in some of the world's poorest countries learn skills that can lift them out of poverty. The scheme will run for two weeks in November, and only in North America.

The biopolitical/dromological reversal, by Ian R. Douglas

Ron — Fri, 14 Sep 2007 14:11:19 -0700
I came across this interesting article when Googling the term "dromology" -- which Rich used in an earlier comment.
For Foucault, biopower was the essential missing link in genealogy of capitalist modernity. As he insisted in 'Discipline and Punish': " ... the two processes - the accumulation of men and the accumulation of capital - cannot be separated." On the other side of the equation, Paul Virilio has stressed that his focus on speed in no way detracts from the importance of capital. As he insisted in 'Pure War': "Wealth is the hidden side of speed and speed is the hidden side of wealth." And lest we forget, Marx also understood the political advantages of the collision of dromological/biopolitical technology: ...

Nowhere better do we find resonances of this "vulgar stimulation" than the ensemble of discourses that seem now in the ascendant (the discourses of globalism and globalization), fast overtaking the globe, and in the same movement creating anew a fast globe. These discourses, and their subsidiaries (informatisation, risk, competition, efficiency) - reflected and enacted in a whole panoply of specific practices - are all linked in the double movement sketched out above (the "will-to-speed" and "modern governmentality"). Taken together - I argue - we stumble across the unwritten history of globalization, and in that, the unwritten history of contemporary advanced capitalism.

The links are fairly simple. Dromology: the will-to-speed finds its final realisation in the destruction of the space (astronautical flight, space obliterated in proportion to the velocity of the vehicle). This destruction, as a social principle (Mumford's "desire to get somewhere"), has reduced the expanse of the world to naught, thrusting us into the global epoch. Governmentality: we need look only to the proliferating discourses of risk, competition, informatization, self-monitoring, self-organization, efficiency, effectiveness and excellence to get a taste of the ways in which the discourse of speed works to order the world into which individuals - indeed whole societies - are thrown. Each element feeds of the other: dromocratic power has encouraged the release of the will-to-speed through which we face what Virilio has termed the "negative horizon" (the implosion of space under the violence of speed). In parallel, disciplinary society has actively sought to produce this violence of speed (first in the military, then in the factory, then in the school, then in the prison) as a technical instrument in the ordering of populations ("populations at speed"). ...

Off to Burning Man for the next 10 days

Ron — Fri, 24 Aug 2007 11:11:56 -0700

Burning Man 2006 satellite view. (~ 40,000 participants)

Well, I'm off to Burning Man 2007 tomorrow (Saturday) and will be pretty much out of touch with SCIY (no phones or Internet access out there on the remote playa). Rumors are that this year's festival will be the biggest in its 18 years, even more than the record 40,000 last year. This is truly a remarkable experience when you realize that all the infrastructure for a self-contained international city is literally created by volunteers out of nothing in a few days on a barren, hot, lifeless desert site. It's fully populated for a week, and then completely dismantled, in accordance with the U.S. Bureau of Land Management regulations for use of the site, with no evidence of it having been there, not even a flake of glitter! ...

Burning Man 2007: What is Burning Man?

Ron — Sun, 19 Aug 2007 09:31:24 -0700
Every year, tens of thousands of participants gather to create Black Rock City in the Black Rock Desert of Nevada, dedicated to self-expression, self-reliance, and art as the center of community. They leave one week later, having left no trace. Read Burning Man's mission statement, 10 Principles, and learn more about this incredible experience. ...

Entheon Village at Burning Man

Ron — Sat, 18 Aug 2007 14:59:26 -0700

Entheon, meaning “a place to discover the spirit within,” is an effort to promote sustainable cultural re-evolution that heals relationships between the people of the earth and our planet. The mission of Entheon is to demonstrate a future in which sustainability, ecological responsibility, environmental stewardship, and meditative and mystical consciousness are a welcomed and integrated part of society, and where art, spirituality and creativity is central to that vision.

[The] Entheon [camp at Burning Man 2007] will be a grounded gathering place offering an intellectual, therapeutic, artistic and creative cornucopia of interactive opportunities. Lectures, workshops, renewable energy demonstrations, visionary art, zen meditation in a zendo, holotropic breathwork sessions, and performance come together in the spirit of celebration to co-create our shared vision of global healing and a broader awareness of ecological responsibility. ...

A modern guide to India and Hindutva

Ron — Tue, 24 Jul 2007 12:35:44 -0700
Imo, this review of the book Understanding India: Relevance of Hinduism, provides some relevant background on the SCIY discussion re "What is Hindutva?," begun by Mr. Yeshwant Sane.
...In the ninth part, Abhaya Kashyap, Consultant, IBM and Infotech, feels that any meaningful debate on any aspect of Hindu identity or Hinduism runs the risk of either being perceived as a “rightist Hindutva propaganda or a liberal secular attempt to dilute the core values of Hinduism and its understanding.” He objects to the use of Hinduism for political purposes, “whether they claim to represent Hindutva or claim to be secular. It is our attempt to depoliticise the issue and develop a non-partisan paradigm whereby Hinduism can be understood as a potent force impacting India’s cultural, political and economic image.” ...

TED: Inspired talks by he world's greatest thinkers and doers

Ron — Fri, 20 Jul 2007 10:35:39 -0700
Thanks to yatanti for recommending this site:

TED stands for Technology, Entertainment, Design. It started out (in 1984) as a conference bringing together people from those three worlds. Since then its scope has become ever broader. -- The annual conference now brings together the world's most fascinating thinkers and doers, who are challenged to give the talk of their lives (in 18 minutes).

This site makes the best talks and performances from TED available to the public, for free. More than 100 talks from our archive are now available, with more added each week. These videos are released under a Creative Commons license, so they can be freely shared and reposted...

We believe passionately in the power of ideas to change attitudes, lives and ultimately, the world. So we're building here a clearinghouse that offers free knowledge and inspiration from the world's most inspired thinkers, and also a community of curious souls to engage with ideas and each other. Over time, you'll see us add talks and performances from other events, and solicit submissions from you, as well. ...

What is Hindutva?

Ron — Sun, 08 Jul 2007 02:45:16 -0700
'Hindutva' has been described and defined by many. The first definition has come from Veer Vinayak Damodar Savarkar in 1923, in his pamphlet entitled" who is a Hindu?" to describe movements advocating Hindu Nationalism. Thereafter, a spate of definitions and interpretations have arisen, but none of them carries the full Import of the struggles of the Hindu life on this Earth.

Firstly, all the previous efforts in defining it were rooted in some type of a Social or Religious motivations (all religions in their present status are materialistic in practice - and not truly Spiritual), or Political motivations. Now, presently the effort is for gaining a lost self-identification motivation.

Secondly, in view of the laws of 'the spiritual evolution', eternally functional and in operation in the universe, the human cognitive limits have always failed to realize fully the true agenda of their life. Vedic knowledge is the only guide available to the struggling human mind; and Hindus have inherited and attempted to follow this wisdom to a large extent. Therefore, the concepts or definitions of organized religions, Natural Sciences and even 'Spirituality' 'Dharma' are all in the crucible. ...

The Sapir–Whorf hypothesis of linguistic relativism

Ron — Thu, 14 Jun 2007 16:22:10 -0700
In linguistics, the Sapir–Whorf hypothesis (SWH) states that there is a systematic relationship between the grammatical categories of the language a person speaks and how that person both understands the world and behaves in it. Although it has come to be known as the Sapir–Whorf hypothesis, it rather was an axiom underlying the work of linguist and anthropologist Edward Sapir and his colleague and student Benjamin Whorf.

... “We dissect nature along lines laid down by our native languages. The categories and types that we isolate from the world of phenomena we do not find there because they stare every observer in the face; on the contrary, the world is presented in a kaleidoscopic flux of impressions which has to be organized by our minds—and this means largely by the linguistic systems in our minds. We cut nature up, organize it into concepts, and ascribe significances as we do, largely because we are parties to an agreement to organize it in this way - an agreement that holds throughout our speech community and is codified in the patterns of our language. The agreement is, of course, an implicit and unstated one, but its terms are absolutely obligatory; we cannot talk at all except by subscribing to the organization and classification of data which the agreement decrees." (Whorf, 1940, pp. 213–14)

India: On the quest of its destiny

Ron — Thu, 14 Jun 2007 04:00:00 -0700
...Man is not final, says Sri Aurobindo, the great Indian mystic. Man is a transitional being, he says. Beyond him awaits the “divine race, the superman”, with super-consciousness. Aurobindo sees a progressive divination of the human race.

We are actors in this cosmic drama that is unfolding before us, not mere onlookers. The Gita says: Ceaseless action is the lot of man! -- But the ways of the world differ. Europe has chosen one way, we Hindus have chosen another and the Muslims have their own way. Each has its merits. They must be left free to seek their different ends. We must not force on the world one way as the Christians and Muslims are trying to do. ...

The two ways are not hostile to each other. They are in fact complementary. ...

Building One Laptop Per Socialized Child (One Laptop Per Child News)

Ron — Thu, 14 Jun 2007 01:00:00 -0700
OLPC News: "Your independent source for news, information, commentary, and discussion of One Laptop Per Child's computer, the OLPC Children's Machine XO, developed by MIT Media Lab co-founder Nicholas Negroponte."

"Social inclusion has been one of the foremost issues in the minds of many ... people, like me, Eduardo Villanueva Mansilla, of Lima, Perú. The advantages of using computers and the Internet as a mechanism for making governments and institutions readily available to the citizen, and to enhance the potential of consumers to act together, are always a significant component of the reasons given to invest in technology.

But social inclusion means also some degree of socialization. To include all citizens demands that those that haven't been able to (or haven't been allowed to) exercise their collective citizenship find the means to do that, but first of all, that are aware that they have the rights and duties that come with participation in a polity, in a nation as a whole. This demands a very specific form of socialization.

Historically, the most important resource for this kind of socialization has been the school system. Even more so, in many developing countries with confusing situations of race, ethnicity and class, and with structural limitations to social mobility, schools are the only significant support of the "imagined community" as discussed by Benedict Anderson. ...

It's easier being green: Toronto's St. Gabriel's Passionist Church

Ron — Wed, 16 May 2007 14:33:36 -0700
Designed by Roberto Chiotti of Larkin Architects, this $10.5-million facility – which received prestigious Gold certification from the Leadership in Energy and Environmental Design (LEED) rating system – proves once and for all that green building need not be expensive, or unpleasant to look at or inhabit. If anything, it makes a case for sustainable architecture that's so compelling, it's sad to think it remains the exception.

Surrounded on every side by some of the most dreary and depressing architecture, St. Gabriel's (670 Sheppard Ave. E.) stands as a beacon. Using poured-in-place concrete, recycled pews, specially treated glass and lots of (coloured) natural light, Chiotti has pulled off something miraculous. Essentially, he has reinvented that most ancient of architectural forms, the church. ...

Esoteric Physics, Preface

Ron — Tue, 17 Apr 2007 17:56:52 -0700
...Esoteric Physics is the discipline that studies the laws of the universe and all the process through which practical magic works. The main applications and studies of esoteric physics regard cosmology, space and time, the structure of the form, human perceptions and sensitivity and, in a certain way, natural medicines. Esoteric physics explores all the correspondences of the universe with the human microcosms and its subtle and spiritual aspects: it’s a real pathway to knowledge and awareness, beyond this universe, towards the Infinite outside and inside of us...

Spirituality is not a theoretic and transcendent concept. It is rather action, experience, behaviour and responsibility. But it is also enchantment, mystic enthusiasm and rapturous contemplation of everything. As we are incarnated into the forms, Spirituality is made of actions, events, choices, imperfect things, not of sublime ideas: there is no space for superstition in a real pathway of research and there is no space for fanaticism since the greatest spiritual realisation is not to reach certainties, but, perhaps, the continuous availability to change, to pose questions, to grow and renew ourselves. ...

Postmodernism and the Birth of the Author in Philip K. Dick's Valis

Ron — Thu, 12 Apr 2007 10:28:16 -0700
...If we define the topic as the relation between the reader's, the character's, and the author's willingness to believe, then the matter is very different in Valis. In Valis the text does not offer the reader the incredible as already labeled incredible — zany or horrifying, extreme or bizarre. The incredible is offered as ordinary, as reportage. Is not this the frisson worked by this novel? Anyone reading a novel such as Ubik has to accept that the novel offers something visionary and phantasmagoric. Whether one then emphasizes the novel's treatment of the deliquescence of commodity in late capitalism, or, with George Slusser, one then emphasizes its rendition of ``historicity'' in relation to an open, Emersonian event horizon, one has to pay attention to that explicit inventiveness which constitutes the shimmering portal... through which any reader gains entrance to that novel and others like it. Valis is different. ...

Many of Dick's values are strongly liberal and humanist. He values the little guy who dissents, resists, and persists, if necessary, alone; he values the single humble act, the individual saved..., the broken pot fixed, the embrace of two strangers in the dark and rain-spattered forecourt of a gas station... And liberal values, and hopes, are subjected to intense torsion, or distortion, in Dick's novels. [Fredrick] Jameson has traced this in Dr. Bloodmoney, whose bizarre cast's weird actions he sees as Dick's response to a threatened "leftist" belief that good and evil in history can be attached to individuals. Dick values that which is unassimilated — unassimilated into the mechanical and collective, into an oppressive society, into a single godhead, into entropy; but the urgency of assertion and defense of that value leads him to break all traditional definitions of the human individual. Liberal humanism, passed through this sieve, emerges as intuition of the potential value in androids, gods, animals, robots: anywhere and wherever life asserts a distinctness, rather than threatening it. The issue must be fraught with danger: vindication of the human, if it is to be achieved, will only be effective if the human has been profoundly jeopardized. ...

Philip K. Dick's Divine Interference, by Eric Davis

Ron — Tue, 10 Apr 2007 11:30:17 -0700
...Unlike most religious seers, Dick did not approach his visions with anything like certitude. Dick distrusted reification of any sort (his novels constantly wage war against the process that turns people and ideas into things), and so he refused to solidify his experiences into a belief system. ...Dick approached his theophany (or "in-breaking of God") as artistic material, reworking it in his writings with an artist's commitment to irony, craft, and a political bite. Even in his private journals, he constantly liquefies his revelations, writing with a modern thinker's sense of the tentativeness of speculative thought.

... Dick's Black Iron Prison imaginatively captured the "disciplinary apparatus" of power analyzed by historian Michel Foucault. Demonstrating that prisons, mental institutions, schools, and military establishments all share similar organizations of space and time, Foucault argued that a "technology of power" was distributed throughout social space, enmeshing human subjects at every turn. Foucault argued that liberal social reforms are only cosmetic brush-ups of an underlying mechanism of control. As Dick put it, "The Empire never ended."

"...today we live in a society in which spurious realities are manufactured by the media, by governments, by big corporations, by religious groups, political groups... unceasingly we are bombarded with pseudo-realities manufactured by very sophisticated people using very sophisticated electronic mechanisms. I do not distrust their motives; I distrust their power. [10]"

As Jean Baudrillard has argued into the ground, simulation rather than representation has become the defining characteristic of cultural signs and artifacts in our time. ... The technological simulacrum creates its own reality, which Baudrillard calls the "hyperreal," a kind of ersatz parody of Plato's ideal world of forms. For example, when you download a printer driver from the Internet or record a CD onto digital tape, you do not "copy" the information so much as replicate a hyperreal object.

... As an exhausted rationalist, Baudrillard simply abandoned himself to a morbid celebration of the pixel apocalypse, giving up any notion of resistance or transformation while ignoring the messy realities that gum up the works of all such grand intellectual scenarios. But Dick never gave up his commitment to the "authentically human," the "viable, elastic organism which can bounce back, absorb, and deal with the new." He also recognized that simulacra lie deep in our souls, and that we are not so far from the spiritual paradigms of the ancient world, with their camouflage spirits, talking images, and automata gods. And so Dick redeployed the gnostic struggle for authenticity and freedom within the hard-sell universe of simulation. The world is a prison not because of its materiality—which was the opinion of the ancient Gnostics—but because of the hidden orders of power and control it houses: the various corporate, political, and ideological archons herding us into increasingly compelling synthetic worlds. ...

A Spirituality that Transforms: Translation vs. Transformation

Ron — Wed, 28 Mar 2007 18:10:56 -0700
...If we use the percentages of Chinese Ch'an as a simple blanket example, this means that if 0.0000001 of the population is actually involved in genuine or authentic spirituality, then .99999999 of the population is involved in nontransformative, non authentic, merely translative or horizontal belief systems. And that means, yes, that the vast, vast majority of "spiritual seekers" in this country (as elsewhere) are involved in much less than authentic occasions. It has always been so; it is still so now. This country is no exception.

But in today's America, this is much more disturbing, because this vast majority of horizontal spiritual adherents often claim to be representing the leading edge of spiritual transformation, the "new paradigm" that will change the world, the "great transformation" of which they are the vanguard. But more often than not, they are not deeply transformative at all; they are merely but aggressively translative--they do not offer effective means to utterly dismantle the self, but merely ways for the self to think differently. Not ways to transform, but merely new ways to translate. In fact, what most of them offer is not a practice or a series of practices; not sadhana or satsang or shikan-taza or yoga. What most of them offer is simply the suggestion: read my book on the new paradigm. This is deeply disturbed, and deeply disturbing.

Thus, the authentic spiritual camps have the heart and soul of the great transformative traditions, and yet they will always do two things at once: appreciate and engage the lesser and translative practices (upon which their own successes usually depend), but also issue a thundering shout from the heart that translation alone is not enough. ...

The Indus Valley (Harappan) Civilization

Ron — Wed, 28 Mar 2007 17:23:31 -0700
A sophisticated and technologically advanced urban culture is evident in the Indus Valley Civilization. The quality of municipal town planning suggests knowledge of urban planning and efficient municipal governments which placed a high priority on hygiene. The streets of major cities such as Mohenjo-daro or Harappa were laid out in perfect grid patterns. The houses were protected from noise, odors, and thieves.

As seen in Harappa, Mohenjo-daro and the recently discovered Rakhigarhi, this urban plan included the world's first urban sanitation systems. Within the city, individual homes or groups of homes obtained water from wells. From a room that appears to have been set aside for bathing, waste water was directed to covered drains, which lined the major streets. Houses opened only to inner courtyards and smaller lanes. The house-building in some villages in the region still resembles in some respects the house-building of the Harappans.[26] The ancient Indus systems of sewerage and drainage that were developed and used in cities throughout the Indus Empire, were far more advanced than any found in contemporary urban sites in the Middle East and even more efficient than those in some areas of Pakistan and India today. The advanced architecture of the Harappans is shown by their impressive dockyards, granaries, warehouses, brick platforms and protective walls. The massive citadels of Indus cities, that protected the Harappans from floods and attackers, were larger than most Mesopotamian ziggurats...

Although some houses were larger than others, Indus Civilization cities were remarkable for their apparent egalitarianism. All the houses had access to water and drainage facilities. This gives the impression of a society with low wealth concentration. ...

ISEC: The International society for Ecology & Culture

Ron — Mon, 26 Mar 2007 11:47:52 -0700
I got to know the remarkable Helena Norberg-Hodge, the Founder of ISEC, back in the 70's, when she was setting up the Ladakh Project, for which she shared the 1986 Right Livelihood Award, otherwise known as the 'Alternative Nobel Prize.' –- Her selfless, Buddhist commitment to protecting the indigenous peoples of the Tibetan high plateau from Western commercial development deeply impressed me. I'll always remember her inspiring photos of the unique and glowing faces of the Ladakh people who hadn't yet been exposed to Western culture. Knowing Helena, I can unreservedly attest to the quality and integrity of ISEC. ... ~ ron

Forty Initiatives that are changing our world (Resurgence Mag.)

Ron — Mon, 26 Mar 2007 11:12:56 -0700
This informative list of annotated links compiled by Resurgence Magazine includes interesting initiatives in the areas of Activism, Agricultural Development, Ecology, Economics, Education & Community, the Internet, Political & Corporate, Publishing, and Scientific Principles. The few I’ve had a chance to check out so far look like they’re indeed doing important work; e.g., ISEC (the International society for Ecology & Culture), which I’ll post more info about in my next article. — Recommended.

Dream Farm 2 - Story So Far: Its conceptual underpinnings and update with a potential site in mind

Ron — Fri, 23 Mar 2007 18:47:40 -0700
Dr. Mae-Wan Ho: "Many people have asked what exactly is Dream Farm 2. There are several answers. First of all, Dream Farm 2 is a model of an integrated, ‘zero-emission’, ‘zero-waste’ highly productive farm that maximises the use of renewable energies and turns ‘wastes’ into food and energy resources, thereby completely obviating the need for fossil fuels. It is our answer to the energy crisis and climate change, and more. It is a microcosm of a different way of being and becoming in the world, and in that respect, nothing short of a social revolution.

In a way, I have dedicated the past 20 years to developing the idea, and trying to live up to it. -- The challenge now is to make Dream Farm 2 a reality, to put flesh on the bare bones of the diagram, so we can start building the best when the site is agreed. Watch this space. ..."

Resurgence Magazine: Promoting creativity, ecology, spirituality and frugality

Ron — Fri, 23 Mar 2007 18:38:04 -0700
...Resurgence publish[es] articles that are on the cutting edge of current thinking, promoting creativity, ecology, spirituality and frugality.

While the corporate world advocates "free trade" Resurgence questions trade without responsibility and money without morality. While our governments define the "national interest" and its politicians pursue power at all costs, Resurgence argues for politics with principles. While technology invades our lives in the name of speed and efficiency, Resurgence advocates science with a soul.

But Resurgence not only offers a critique of the old paradigm, it gives working models for an emerging new paradigm. Resurgence is packed full of positive ideas about the theory and practice of good living: permaculture, community supported agriculture, local economics, ecological building, sacred architecture, art in the environment, small schools and deep ecology. ...

The Institute of Science in Society (ISIS): Science Society Sustainability

Ron — Fri, 23 Mar 2007 17:37:32 -0700
The Institute of Science in Society says it's "The only radical science magazine on earth." I don't know if that's literally true, but at first look, this does seem worth a serious look. Thanks to koantum for telling us about it.

“SIS is the antidote to scientific mumbo-jumbo. It treats people as grown ups - capable of understanding and facing up to difficult issues - whilst demanding that scientists describe the challenges of science in terms people can understand. Every idea that SIS explores is an advocacy of good science. A must-read for all who wish to change society for the better.” Alan Simpson, Member of Parliament, UK ...

'GaiaEducation' Educators and Designers Gather in Thailand

Ron — Mon, 19 Mar 2007 15:51:45 -0700
Gaia Education Educators for a Sustainable Earth (the GEESE) flew from the 4 corners of the world into Thailand to meet in a beautiful, curvaceous mud building surrounded by lotus ponds and bamboo groves. Inspired by Ghandian ashrams where social change meets spiritual practice and working with the land, Wongsanit Ashram is a hub of sustainability and grassroots leadership training in South East Asia. Wongsanit is also an idyllic eco-settlement complete with organic gardens and traditional thatched and cob houses. This was a wonderful base to come together to discuss the Ecovillage Design Education (EDE). In keeping with the diversity of the group the Southerners revelled in the sultry, humid tropical days whilst Northerners were challenged by the heat! ...

Al Gore "An Inconvenient Truth" documentary wins Oscar

Ron — Sun, 25 Feb 2007 23:46:23 -0800
Former vice president Al Gore used the success of his documentary, "An Inconvenient Truth," to expand his efforts to educate people about global warming — and to tell a few jokes. — The film turned Gore's road show about climate change into a film that won Academy Awards for best documentary and best song.

Earlier in the evening, Gore and Leonardo DiCaprio took the stage to unveil a series of efforts the Academy of Motion Picture Arts and Sciences took to make this year's awards more environmentally friendly. ... The win was especially pleasing to Gore because it came during a year when the academy had taken steps to save energy and preserve the environment.

Oscar ballots were made from partially recycled paper and organic produce was served at the Gov.'s Ball. The academy joined with the Natural Resources Defense Council to reduce energy usage and increase recycling. — "For the first time in the history of the Oscars, this show has officially gone green," DiCaprio said. ...

Nonalgorithmic Economics: The Evolution of Future Wealth, by Stuart A. Kaufmann

Ron — Thu, 22 Feb 2007 18:09:06 -0800
...We do not yet know what makes some systems more adaptable than others, but research on complexity has yielded some clues. Some of my own work on physical systems called spin glasses suggests that the level of central control over subsidiary parts of a system is an important consideration. Too much control freezes the system into limited configurations; too little causes it to wander aimlessly. Only systems that hover on the border between order and chaos exhibit the needed general stability and capacity to explore the universe of possible solutions to challenges.

The path to maximum prosperity will depend on finding ways to build economic systems in which new niches will generate spontaneously and abundantly. Such an approach to economics is indeed radical. It is based on the emergent behavior of systems rather than on the reductive study of them. It defies conventional mathematical treatments because it is not prestatable and is nonalgorithmic. Not surprisingly, most economists have so far resisted these ideas. Yet there can be little doubt that learning to apply these lessons from biology to technology will usher in a remarkable era of innovation and growth. ...

Auroville: An experiment in urban planning

Ron — Mon, 19 Feb 2007 15:46:08 -0800
...Urban utopias took a new avatar in Paolo Soleri's Arcosanti where architecture and environmentalism hit a new [level of] collaboration. Auroville near Puducherry is one such utopian vision conceived partly as an ashram retreat and partly like a rationally organised urban precinct. This book is a documentation of the urban development and architecture witnessed within Auroville since 1964.

Mirra Alfassa, popularly known as the Mother visualised Auroville as an urban experiment to "undertake the work of evolution of consciousness." She commissioned the French architect Roger Anger to give form to her vision. Anger came with a spiral plan that resembled a galaxy with the Matri-mandir at its centre. The entire city was divided into industrial, cultural, residential and international zones with a green belt encircling it. The town was designed for a population of 50,000. The book discusses the features of urban planning and architectural accomplishments in three sections. The first section briefly documents the important stages of Auroville's urban development. It reproduces some of the archival images, sketches and notes that illuminate the ideas leading to its conception. In the second part, the details of the plan, the various zones and important buildings within them are listed and described. The last section profiles the various architects who are part of Auroville and gives brief description of their important works and views. ...

'The Doctrine of the Subtle Worlds: Sri Aurobindo's Cosmology, Modern Science, and the Metaphysics of Alfred North Whitehead'

Ron — Thu, 15 Feb 2007 23:11:11 -0800
This is an unusually long article for SCIY. It's copyrighted by Eric M. Weiss, and was his dissertation for his Ph.D. at CIIS, the California Institute of Integral Studies, with a concentration in Philosophy, Cosmology and Consciousness. I'm taking the liberty of posting it here because, in my opinion, it's one of the most thorough and insightful treatments of the core concern of SCIY; the multiple & interpenetrating relationships between science, culture, and consciousness, placed within the contextual framework of Sri Aurobindo's Integral Yoga. - Warning: This is challenging material, but I believe working through it and contemplating its implications is well worth the effort. - My deepest appreciation goes to Dr. Eric Weiss for his extraordinary and groundbreaking work. ~ ron

...Here we are, at the dawn of the Twenty First Century, and I have awakened to find myself living in a science fiction novel. If this novel were to be written from the standpoint of the 23rd century, looking back to the beginning of the 21st, it might start something like this:

At that time, the certainties of science had faltered. The great charism of the men in white lab coats had faded. The bastions of materialism had crumbled from within, and the civilization that it had fostered was losing its way.

Meanwhile, three centuries of rapacious assault on the biosphere were, at last, showing decisive results. The globe was poisoned, people were sick, species were being slaughtered by the tens of thousands, global temperatures and global sea levels were both beginning to rise. A civilization was ending, and in its death throes, it was bringing to a close the Cenozoic Era. The Earth was preparing for a fresh creation.

Looking back, too, we can see that the promise of the new civilization had already begun to shine. The iron cage of the material world, in which the species had been trapped for centuries, was starting to dissolve. Here and there, the experiences of the subtle worlds were breaking through. A few intrepid explorers had seen the promise, and had just begun to glimpse the vast freedoms and the limitless horizons that we now enjoy, but the darkness was still thick and Kali was dancing wildly across the face of the globe. This is the story of those early pioneers…

'Rationale for an Integral Theory of Everything,' by Ervin Laszlo (Integral Review)

Ron — Tue, 13 Feb 2007 15:19:32 -0800
There are many ways of comprehending the world: through personal insight, mystical intuition, art, and poetry, as well as the belief systems of the world's religions. Of the many ways available to us, there is one that is particularly deserving of attention, for it is based on repeatable experience, follows a rigorous method, and is subject to ongoing criticism and assessment. It is the way of science. ...

An integral TOE identifies the constituents of "every-thing" and states the rules by which the constituents relate to each other so as to form ever more complex things. It identifies the most basic kind of things that exists; the things that generate other things without being generated by them. Then it states the simplest possible set of rules — algorithms — that explain the emergence of the kind of things we have reason to believe exist. If it succeeds, it will be capable of explaining the origins of every-thing in the real world, together with the kind of relations that prevail among them. By extrapolating into the future, it will also be able to explain the kind of developments that are likely to occur: how the existing things transform their relations to each other in time, and transform themselves in the process. ...

Is India headed the right way?, by Francois Gautier

Ron — Tue, 06 Feb 2007 00:35:11 -0800
Thanks to Koantum for suggesting this article by Aurovillian Francois Gautier.
_______________________________________________________________
Today, there is a sense of deep satisfaction, of gloating even, in India... we see a much more dynamic and self-confident India, galvanised by the liberalisation taking place at this very moment.

But if one looks closer at what is happening here, one is bound to feel a little unsettled. For what we see today is an India veering blindly, without restraint, towards total globalisation and Westernisation. — Yes, there are great values in the Western world: Freedom, democracy, equality (not always though), respect for the environment, less corruption. And India must, and has already borrowed from these qualities. — But since the last two, three years, it seems the Indian political and intellectual mind is pushing these qualities to an illogical extreme, as if it wants to prove to the West that 'we are as democratic, as liberal, as free as you are.' — Thus, democracy in India has been hijacked. It takes a fortune to be elected. Politicians, elected by and for the people, once they are locked in the ivory tower that is Delhi, forget all about the people.

This process of copying the West to the point of aping it has, of course, already happened many times in the developing world. And it killed the soul of many countries, making them just another replica of the West -- with a youth that wears the latest Calvin Klein jeans, knows the No 1 bestseller on the Time list, can quote a few lines from Dante, reads The Times of India, but knows nothing about pranayama, has never read a verse from Kalidasa and does not know who Sri Aurobindo is. ...

Interview: Dr. Francis Collins, devout Christian & Head of the US' National Human Genome Research Institute

Ron — Wed, 31 Jan 2007 01:17:17 -0800
I started reading this interview with more than a little skepticism. ("Oh, this must be one of Bush's Christian fundamentalist appointees.") But as I read through it, I became increasingly impressed with the balanced perspective held by Dr. Collins. I'm posting it here because I think it provides an encouraging example of a possible rapprochement between scientists and people of faith.

The media often portray the religious right in the United States as antiscience. Is that a fair characterization?
I don't think it's fair to blame believers for getting defensive about attacks on the Bible when they see their whole belief system is under attack from some members of the scientific community who are using the platform of science to say, "We don't need God anymore, that was all superstition, and you guys should get over it." Believers then feel some requirement to respond, and this has led to an unfortunate escalation of charges and countercharges...

So what would you say to the scientists who are fervently opposed to religious thought and practice?
Is there any dogma more unsupported by the facts than from the scientist who stands up and says, "I know there is no God"? Science is woefully unsuited to ask the question of God in the first place. So give the religious folks a break. They are seeking the kind of spiritual truths that have always interested humankind but that science cannot really address. ...

Jaron's World: "Why your next telephone may come mounted on a neck."

Ron — Wed, 24 Jan 2007 00:09:43 -0800
I've been thinking lately about two seemingly unrelated questions that have a hidden and, I suspect, significant connection:

1. Why do you have a neck?
2. Why hasn't videoconferencing ever caught on? ...

It might sound strange at first to design a communication device that bobs around just as our heads do when we talk and listen. But when nature settles on the same solution to a difficult problem more than once, as it did with vertebrates and cephalopods, it is worth paying attention. ...

'New Dimensions Media: Changing the World, One Broadcast at a Time'

Ron — Mon, 22 Jan 2007 18:18:27 -0800
The New Dimensions Foundation is a social profit, public benefit, tax exempt, 501(c)(3) educational, organization supported by listeners. Our primary activity is the independent production of broadcast dialogues and other quality programs that explore creative solutions to urgent challenges facing humankind.

The purpose of New Dimensions Radio is to deliver life-affirming, socially and spiritually relevant information, practical knowledge and perennial wisdom through the voices and visions of those who are asking new questions and are looking at the world in positive and inspiring ways. It is through the exchange of ideas and information that we can be empowered and enabled to meet the future with greater energy and clarity...

Our programming presents a diversity of views from many traditions and cultures, and strives to provide listeners with an experience of what it means to be human on the planet in these times. — New Dimensions fosters the process of living a more healthy life of mind,body and spirit while deepening our connections to self, family,community, planet and the natural world. ...

Second Life: The world's largest 3-D virtual world

Ron — Mon, 15 Jan 2007 13:46:08 -0800
Second Life is a 3-D virtual world entirely built and owned by its residents. Since opening to the public in 2003, it has grown explosively and today is inhabited by a total of 2,635,859 people from around the globe.

From the moment you enter the World you'll discover a vast digital continent, teeming with people, entertainment, experiences and opportunity. Once you've explored a bit, perhaps you'll find a perfect parcel of land to build your house or business. — You'll also be surrounded by the Creations of your fellow residents. Because residents retain the rights to their digital creations, they can buy, sell and trade with other residents. ...

China Needs to Embrace Its Feminine Side (NYT)

Ron — Mon, 15 Jan 2007 11:54:34 -0800
A national report in China indicates that the country could face a rather staggering gender imbalance over the next 15 years, with as many as 30 million more men of marriageable age than women by 2020...

Industrialized nations typically produce between 105 to 107 boys for every 100 girls... China’s Family Planning Commission, however, found that there are currently 118 boys born for every 100 girls, and in some regions like the southern provinces of Guangdong and Hainan, according to an Associated Press report on the study, “the ratio has ballooned to 130 boys to 100 girls.” ...

"Response to my critics," by Meera Nanda

Ron — Sun, 14 Jan 2007 22:11:11 -0800
"Prophets Facing Backward," my book under discussion here, claims that the cluster of social constructivist, feminist and postcolonial theories that deny any cognitive distinctions between warranted knowledge and collectively accepted beliefs ... have provided philosophical justifications for [a] kind of populist interpretive flexibility ...

Set against the backdrop of the rise of Hindu nationalism in India, the book argues that the relentless debunking the very idea of universally valid, bias-free facts has received in the hands of its many academic critics, has added to a culture of doublethink where truth has becomes infinitely malleable, open to all kinds of nativist, pseudo-scientific and faith-based interpretations.

Intellectuals, whose job it is to challenge such mystifications, I argue, have betrayed their calling by condemning the very possibility of impartial and universally valid truth that can cut through cultural and national boundaries. This betrayal has made it easier for the religious right to present itself as the defender of the tradition, dressed up as “alternative science”, which it claims has been unfairly rejected and willfully suppressed by the secular elite. The logic of deconstruction of modern science simultaneously provides the logic for the construction of “sacred sciences” by the resurgent religious-political movements that have sprung up among the Hindus, Christian and Muslims alike.

It is indeed high time for science studies to get engaged in the thorny issues raised by the attempt of religious extremists to take on the prestige of science for their objectively false and outdated cosmologies. It is gratifying to note that the debate I began in the "Prophets" has now been joined. My colleagues from science studies and postcolonial studies have done me the honor of critically engaging with the concerns I have raised regarding the political dangers of epistemic multiculturalism in this age of religious fundamentalisms. In this essay, I will respond at length to the issues my critics have raised in their readings of the "Prophets." ...

"Prophets Facing Backward," by Meera Nanda

Ron — Sat, 13 Jan 2007 21:26:26 -0800
The leading voices in science studies have argued that modern science reflects dominant social interests of Western society. Following this logic, postmodern scholars have urged postcolonial societies to develop their own "alternative sciences" as a step towards "mental decolonization". These ideas have found a warm welcome among Hindu nationalists who came to power in India in the early 1990s. In this passionate and highly original study, Indian-born author Meera Nanda reveals how these well-meaning but ultimately misguided ideas are enabling Hindu ideologues to propagate religious myths in the guise of science and secularism.

At the heart of Hindu supremacist ideology, Nanda argues, lies a postmodernist assumption: that each society has its own norms of reasonableness, logic, rules of evidence, and conception of truth, and that there is no non-arbitrary, culture-independent way to choose among these alternatives. What is being celebrated as "difference" by postmodernists, however, has more often than not been the source of mental bondage and authoritarianism in non-Western cultures. The "Vedic sciences" currently endorsed in Indian schools, colleges, and the mass media promotes the same elements of orthodox Hinduism that have for centuries deprived the vast majority of Indian people of their full humanity.

By denouncing science and secularization, the left was unwittingly contributing to what Nanda calls "reactionary modernism." ...

One Laptop Per Child (OLPC) to deliver first 5 million units this year

Ron — Fri, 12 Jan 2007 13:19:44 -0800
The One Laptop Per Child (OLPC) Initiative unveiled its final industrial prototype of the XO - a laptop computer with a toylike look. But to say it's a toy is misleading. The device is intended to bring the most isolated tribal village into the Information Age, with the ultimate goal of offering one to every child on the planet. [Except for India, whose education bureaucracy vetoed OLPC participation last year.]

By keeping the price low, the OLPC initiative hopes that governments in the developing world will be able to afford them. Already, Argentina, Brazil, Libya, Nigeria, Pakistan, Thailand, Uruguay, and, most recently, Rwanda have committed to participate in the program. Rwanda hopes to have laptops for all of its schoolchildren within five years. ...

Prof. Suarez-Villa’s website on the rise of technocapitalism

Ron — Thu, 11 Jan 2007 16:06:32 -0800
Thanks to RY Deshpande for the reference to Prof. Suarez-Villa’s website on the rise of technocapitalism:

Technocapitalism is a new form of market capitalism that is rooted in technological invention and innovation. It can be considered an emerging era, now in its early stage, that is supported by such intangibles as creativity and knowledge.

Intangibles are at the core of technocapitalism. Creativity and knowledge are to technocapitalism what tangible raw materials, factory labor and capital were to industrial capitalism. During industrial capitalism, tangible resources acquired the greatest value, as factory production, repetitive labor and massive output ruled the day. In the emerging technocapitalist era, however, those material resources are becoming secondary in importance.

Intangibles are therefore vital for technocapitalism. Creativity and knowledge are the most valuable resources of this emerging new era. They, for example, already account for as much as three-quarters of the value of most products and services in existence, and that proportion is bound to increase over time. In contrast, the material resources that were most valuable for industrial capitalism are losing value relative to those intangibles in most every product or service.

New economic activities are emerging that are representative of technocapitalism. Biotechnology, nanotechnology, bioinformatics, software design, genomics, molecular computing and biorobotics, for example, are likely to be hallmarks of the twenty-first century, as electronics and aerospace were in the twentieth. This new ecology of activities and sectors is more reliant on creativity and knowledge than any of the old industries of industrial capitalism. ...

One Vision: The home of David Ulansey (CIIS Prof.)

Ron — Wed, 10 Jan 2007 19:16:49 -0800
My name is David Ulansey. I am a Professor in the Philosophy, Cosmology, and Consciousness Program at the California Institute of Integral Studies in San Francisco, and before I came to CIIS I taught at the University of California at Berkeley, Boston University, Barnard College (Columbia University), the University of Vermont, and Princeton University. My specialty is the religions of the ancient Mediterranean world, especially the ancient Mystery religions, Gnosticism, ancient cosmology, and early Christianity.

My publications have focused on the ancient mystery religion of Mithraism. ...