Science, Culture and Integral Yoga

A Review of Dipesh Chakrabarty's "Provincializing Europe" by Amit Chaudhuri (London Review of Books)

Debashish — Sun, 13 Dec 2009 18:03:26 -0800

(recycled): Dipesh Chakrabarty's book "Provincializing Europe" is an important theoretical study of colonialism and its legacies in India. While [many] works outline the atrocities and dleterious effects of colonialism abound, Chakrabarti, one of the founder-members of the Subaltern Studies movement in Indian (and world) history tells the story from the lesser known side of the strategies used by Indians (in colonial Kolkata) for making an "alternate habitation" of modernity - i.e. adapting it to their own uses. In doing this, he also makes a number of important theoretical points about cultural situatedness and conditions for effective cross-cultural dialog. This review, taken from the London Review of Books is by Amit Chaudhuri, a well-known younger Indian novelist and commentator.

The Hindus: An Alternative History by Wendy Doniger review by David Shulman (NYRB)

Rich — Mon, 09 Nov 2009 22:07:23 -0800

Generally, modern historians tend to stick to the terra firma of inscriptions, coins, the accounts of foreign travelers, and other precisely datable sources. There are obvious advantages to such a method, and we can certainly learn critically important things from such evidence; but one unfortunate byproduct of these choices is that modern histories of India, heavily empiricist in the narrowest sense and loaded down with unwieldy records of temple donors and royal land grants, tend to be boring.

No one would say such a thing about Wendy Doniger's new book. Experts on India and professional historians of South Asia will, no doubt, find something to disagree with on every page; but they will also, I think, be charmed by Doniger's scintillating and irreverent prose (perhaps against their better judgment) and by the unexpected, strangely delightful connections she makes. Her book is no ordinary trek through inscriptions and chronicles. It is more like a psychedelic pilgrimage to sites, ritual moments, and beloved texts scattered over three millennia. Make no mistake: it's a bumpy ride, with a provocative and erudite guide who scorns the usual rules of the historical guild. That is not to say that this improbable history lacks method. There is a sense in which Doniger is close to the indigenous South Asian, "puranic" model of writing history, of the type that put off al-Biruni.

Arundati Roy on sham Democracy in India

Rich — Tue, 29 Sep 2009 18:38:44 -0700

In a country where one can be arrested for writing a book because it offends the sentiments of religious devotees or criticizing or for criticizing the judiciary this interview with Arundati Roy addresses sham democracy in India. One has to confront Arundati one by one on the issues she raises for social justice that are wide ranging and concern Maoist in Orissa, armed occupation in Kashmir, the ever latent potential for genocide within the power regimes couched within Hindu or Islamic fundamentalist movements or even more to the point, the model of Sinhalese Buddhist Nationalism for ethnic cleansing that is being adapted by the Home Minister (and former Enron lawyer) India's new neo-liberal elite, its global corporations to move 85% of the population from the villages and countryside into mega-city slums, appropriating the lands of indigenous peoples, to harvest for themselves India's last remaining natural mineral resources, such as bauxite....

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.

Capitalism a Love Story by Michael Moore

Rich — Fri, 21 Aug 2009 17:37:16 -0700

Michael Moore returns with economic barbarism and class warfare on his mind.

The Fundamentalism Project: A series from the University of Chicago Press Martin E. Marty and R. Scott Appleby, Editors

Rich — Tue, 18 Aug 2009 17:15:44 -0700

The Fundamentalism Project (1991–95), a series of five volumes edited by the American scholars Martin E. Marty and R. Scott Appleby. Marty and Appleby viewed fundamentalism primarily as the militant rejection of secular modernity. The Fundamentalism Project has produced the definitive text on the phenomena of Fundamentalism

Zizek: A Lacanian plea for Fundamentalism (part 6 or 9)

Rich — Thu, 30 Jul 2009 11:32:06 -0700

This is part of (midway through) an excellent lecture by Zizek on Fundamentalism. In this particular part of the lecture he considers the differences in how Derrida and Habermas treat the question of "the other" and how in his view they actually compliment each other. In the other parts of the lecture Zizek gives his insight into why, if Max Weber were writing today, he would call his book, "Taoism and the Spirit of Capitalism", (aka why westernized Buddhism or Taoism is the perfect compliment to neo-liberal globalization). Zizek also addresses the differences in fundamentalism between the type practiced by Tibetean Buddhist and Amish versus moral majority Christianity and radical Islam as well as eurocentric tendencies to exoticize the other

About half way through this part of the lecture are some questions raised (that are difficult to hear) but if one listens to the entire lecture (either the series of nine u tube videos or the mp3) one will be richly rewarded, because Zizek is here, at the top of his game wildly speaking to issues of fundamentalism, eurocentrism, orientalism, and otherness.

The link to the utube page with the entire series of nine videos and the mp3 download of the lecture is given in the body of the post....

“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

The Violence of the Global by Jean Baudrillard

Rich — Thu, 23 Jul 2009 09:15:02 -0700

The analogy between the terms "global" and "universal" is misleading. Universalization has to do with human rights, liberty, culture, and democracy. By contrast, globalization is about technology, the market, tourism, and information. Globalization appears to be irreversible whereas universalization is likely to be on its way out. At least, it appears to be retreating as a value system which developed in the context of Western modernity and was unmatched by any other culture. Any culture that becomes universal loses its singularity and dies. That's what happened to all those cultures we destroyed by forcefully assimilating them. But it is also true of our own culture, despite its claim of being universally valid. The only difference is that other cultures died because of their singularity, which is a beautiful death. We are dying because we are losing our own singularity and exterminating all our values. And this is a much more ugly death....

We are really not talking about a "clash of civilizations" here, but instead about an almost anthropological confrontation between an undifferentiated universal culture and everything else that, in whatever domain, retains a quality of irreducible alterity. From the perspective of global power (as fundamentalist in its beliefs as any religious orthodoxy), any mode of difference and singularity is heresy. Singular forces only have the choice of joining the global system (by will or by force) or perishing. The mission of the West (or rather the former West, since it lost its own values a long time ago) is to use all available means to subjugate every culture to the brutal principle of cultural equivalence. Once a culture has lost its values, it can only seek revenge by attacking those of others. Beyond their political or economic objectives, wars such as the one in Afghanistan [7] aim at normalizing savagery and aligning all the territories. The goal is to get rid of any reactive zone, and to colonize and domesticate any wild and resisting territory both geographically and mentally.

An Imaginative Geography - Chapter One of "The Myth of Shangri-La" by Peter Bishop

Debashish — Fri, 17 Jul 2009 10:35:25 -0700

As globalization strips the veil from the last inviolable topos of earth and real-time surveiilance renders every square unit of the planet physically transaparent in its utilitarian Google Maps and Star War strategies, the sacred plexuses of the earth also multiply in their resistant cultural geographies of surreal uptopia.

Peter Bishop teaches Communication and Cultural Studies at the University of Southern Australia. Bishop's entertaining and erudite analyses of contemporary material culture pry open the spaces where spirituality, imagination, cultural history and material practices intersect. In this first chapter from his book, The Myth of Shangri-La: Tibet, Travel Writing and the Western Creation of Sacred landscape, he presents the makings of a theory of sacred cultural materiality - the spiritual, psychological, aesthetic, cultural, historical, political, economic and geographic transactions which establish the utopian spaces of contemporary spiritual desire. - DB

Conference: Fundamentalism and the Future

Rich — Fri, 10 Jul 2009 09:54:40 -0700

Conference Announcement: Fundamentalism and the Future
Friday, September 11 and Saturday, September 12, 2009
California Institute of Integral Studies
1453 Mission Street, San Francisco, CA
A two-day conference will be held Friday, September 11 and Saturday September 12 on the topic “Fundamentalism and the Future.” The conference will be at the California Institute of Integral studies in San Francisco, hosted by the Department of Asian and Comparative Religions. The conference organizers are Rich Carlson, Debashish Banerji and David Hutchinson. Registration is free. For details on the conference, location, and registration, please see http://fundamentalismandthefuture.com

Towards a Postcolonial Modernity: AsiaSource Interview with Partha Chatterjee

Debashish — Sat, 04 Jul 2009 11:50:12 -0700

Partha Chatterjee, founding member of the Subaltern Studies editorial collective, is director of the Centre for Studies in Social Sciences, Calcutta, and visiting professor of anthropology at Columbia University. Chatterjee's interests are diverse and include Bengali theater. He has acted in Mira Nair's adaptation of Jhumpa Lahiri's story The Namesake.

Chatterjee's work on anticolonial and postcolonial nationalism has left a definitive mark on contemporary scholarship. He has grappled with the problem of an Euro-American modernity politically institutionalized by the nation-state, in its implementations in terms of resistant cultural nationalisms among non-western and colonized peoples and their imagined communities.

The present inflection of his work moves towards postcolonial governmentality and the grassroots cultural politics of claiming identities within its categoric specifciations.

Chatterjee points out how the standard secular form of post-Enlightenment nationalism has been adapted in attempts to arrive at alternate forms within non-western cultures, yet how such adaptations have been marked by serious ambiguity, becoming co-opted by the forms they have sought to resist, rendered impotent or transformed into fascict ideologies. He calls for a continuous popular/communitarian creativity in understanding and dealing with such transformations, though his voice in this matter, judging by India's postcolonial history, tends towards pessimism.

For example, this is what he has to say about the moibilization of religion in its anti-colonial adaptations:

The innovations in nationalist thinking and nationalist mobilizations which have occurred in the postcolonial world have tended to get repressed by the emergence of fairly standardized forms of governance. Many of these innovations were actually repressed because they were not seen to be consistent with the known forms of the modern state. For instance, if you had movements or parties which were largely based on religion, this was seen to be somehow inconsistent with the idea of a modern constitutional state. Therefore, there was always this problem of what to do with such movements. Yet, those movements have been very influential and powerful in terms of mobilizing people against colonial rule.

So, once the objective of decolonization and transfer of power to a new nationalist elite had been met, the question was how to contain or manage these forces that had been released in the course of the national movement. That is where many of these tensions remained unresolved. If you look at the case of post-independence India, this whole debate about the "secular" state and what the secular state must do and what it means, in a sense, reflected this unresolved tension. In the historical process of the emergence of that state, a great deal of the mobilization had used religion, had depended on extremely powerful religious reform movements, of actually shaping what were seen to be religious beliefs and religious practices but changing them, reformulating them, in order to conform to what were seen to be the new challenges of the modern world.

So these religious reform movements were often completely part of the broader set of social changes that brought about nationalism, that brought about the new state, that brought about new political formations. They were integrally tied with many of those movements and yet the requirements of the secular state presumably forbade religion in public places or public life, or forbade political parties based on religion, because these were somehow inconsistent with a modern nation-state. Very often, there were all kinds of shortcuts or repressive ways of keeping those things under cover, as it were. Many of the tensions around secularism, for instance, and the kinds of challenges that emerged later on, in the case of India's Hindu right-wing in the 1980s for instance, were very much part of these unresolved questions from within the national movement. What the Hindu right then appealed to was not to say that nationalism was all wrong; they said, in fact, that they were the "true" nationalists. The reason why that could be said persuasively was because of a great deal of religious-based rhetoric and the presence, as I said, of these powerful religious reform movements, which were always part and parcel of nationalism.

So these remained unresolved problems. The overall frames remained derivative, almost imitations of forms of the state as developed in the West, but in actual practice what had to be done was to find completely innovative practices at the localized level. The real problem occurred when many of these local adaptations and innovations required a new translation into the larger frame.

Waltz with Bashir

Rich — Thu, 02 Jul 2009 21:06:02 -0700

Ari Folman's semiautobiographical "Waltz With Bashir" is nominated for Best Foreign Language Film at this year's Oscars. It also was considered a potential nominee in the documentary and animation categories. I suppose you could call it an animated documentary by way of oral history, but it's best not to get caught up with labels concerning this film.

What begins as an introspective odyssey examining the effects of war on the young Israeli soldiers turns into a provocative exposé on the Sabra and Shatila massacre, an event that sent shock waves through Israelis who were made inadvertent collaborators. But the final word is not their emotional trauma, but the stark reality of the event itself.

Rushdie's Satanic Verses and Khomeini's Reaction By Eric Hutchinson

Debashish — Wed, 01 Jul 2009 21:08:20 -0700

Eric Hutchinson is a contributor to the University of Vermont's History Forum. In this literary analysis grounded in social history, he shows how Rushdie's hybrid text on creativity, mysticism, psychosis, orthodoxy and negotiation contains layers of self-fulfilling prophecy and opens up the aporetic division between subjective freedom and traditionally defended authoritarianism, a disturbing which runs like a subtext through our times.

Twenty years on: how the fatwa on Salman Rushdie has gagged our society By Anthony Drew (The Observer)

Debashish — Wed, 01 Jul 2009 19:27:02 -0700

The contemporary history of cutural coercion, of which the response by religious zealots to Peter Heehs' The Lives of Sri Aurobindo may be seen as an instance, draws its legacy from Ayatollah Khomeini's fatwa on Salman Rushdie for writing The Satanic Verses:

It's 20 years since Iran's religious leader Ayatollah Khomeini pronounced a death sentence on Salman Rushdie for 'insulting' Islam with his novel The Satanic Verses. The repercussions were profound - and are still being felt. Andrew Anthony traces the course of the affair, from book-burnings and firebombings to the dramatic impact it had on freedom of expression in a multicultural society:

Who would dare to write a book like The Satanic Verses nowadays? And if some brave or reckless author did dare, who would publish it? The signs in both cases are that no such writer or publisher is likely to appear, and for two reasons. The first and most obvious is fear. The Satanic Verses is a rich and complex literary novel, by turns ironic, fantastical and satirical. Despite what is often said, mostly by those who haven't read it, the book does not take direct aim at Islam or its prophet. Those sections that have caused the greatest controversy are contained within the dreams or nightmares of a character who is in the grip of psychosis. Which is to say that, even buried in the fevered subconscious of a disturbed character inside a work of fiction - a work of magical realism fiction! - there is no escape from literalist tyranny. Any sentence might turn out to be a death sentence. And few if any of even the boldest and most iconoclastic artists wish to run that risk.

The recent case of The Jewel of Medina, a work by Sherry Jones which is neither bold nor iconoclastic, exemplifies the problem. In 2007 the American publishers Random House bought the rights to this historical novel about the prophet Muhammad's wife Aisha. By all accounts the book is something of a cheesy romance. Jones herself believes it is a circumspect fiction which "portrays the prophet Muhammad as a gentle, compassionate, wise leader and man respectful toward women and his wives". But a professor of Middle Eastern studies named Denise Spellberg advised Random House that it might provoke violence. The publishers duly cancelled the publication.

"We stand firmly by our responsibility to support our authors and the free discussion of ideas, even those that may be construed as offensive by some," Random House explained in a statement. "However, a publisher must weigh that responsibility against others that it also bears, and in this instance we decided, after much deliberation, to postpone publication for the safety of the author, employees of Random House, booksellers and anyone who would be involved in distribution and sale of the novel."

This has become a familiar conceit in recent years: we defend the right of freedom of expression but prefer not to exercise it in situations that might endanger us. Random House publish Rushdie, and he was angered by what he saw as a capitulation to the threat of Islamic reprisals. "This is censorship by fear, and it sets a very bad precedent indeed," he said.

In Britain the book was taken up by the independent publisher, Gibson Square. But on 27 September last year the London home of Martin Rynja, Gibson Square's publisher, was firebombed. As things stand, the book's British publication is indefinitely postponed.

Nor is this self-censorship restricted to literature. Ramin Gray, associate director of the Royal Court Theatre, recently admitted that he would be reluctant to stage a play that was critical of Islam. "You would think twice," he said. "You'd have to take the play on its merits but given the time we're in, it's very hard because you'd worry that if you cause offence then the whole enterprise would become buried in a sea of controversy. It does make you tread carefully."

The expressed intention of [Khomeini's] fatwa was to defend and strengthen the clergy, and one of its effects in Britain has been to create a kind of pseudo-clergy, a class of Islamist intellectuals and militants who presume to speak not just for their co-religionists in Britain but 1.5 billion Muslims worldwide. At the same time, in the late 80s and early 90s, another clergy of fundamentalist preachers, often refugees from despotic Middle Eastern regimes, began to attract a disaffected constituency that had been radicalised by The Satanic Verses protests. As Hirsi Ali put it to me: "The paradox in the UK with regard to freedom of expression is that most of the radical literature and most of the radical mosques moved from Syria, Egypt and Saudi Arabia and established themselves in the liberal West, where there is freedom of religion and expression, with the bizarre purpose of destroying those freedoms."

In the 20 years since the fatwa, the parameters of cultural debate in Britain and elsewhere have undoubtedly narrowed. If the Islam of Khomeini and other fundamentalists has played a key role in redefining what is and is not acceptable, then it is not the only factor. Other religions have also got in on the censorship act. In 2004 the play Behzti (Dishonour) was cancelled at the Birmingham Rep after a riot by Sikh protesters on the opening night. Christian groups too have taken to organising more intimidating protests - though with less success - against shows and productions they deem offensive.

Taken together they are all part of a multicultural accommodation that has come to determine the terms of public discourse. In hindsight, The Satanic Verses was published at a turning point in progressive politics. Throughout much of the 20th century a battle had been waged against discriminating on the basis of race (The Satanic Verses itself was avowedly anti-racist) and class. In other words, those aspects of humanity that are biologically inherited or socially imposed. For a variety of reasons, including the fall of the Berlin Wall later on in 1989 and the emergence of minority group activism, a new identity politics emerged. Class and race were replaced or trumped by culture.

The emphasis moved to combating cultural discrimination. All cultures were deemed equal, and therefore all components of culture - religion, tradition, beliefs - had to be protected from critical appraisal. Obviously culture is socially inherited, but in a free society it is also a matter of freedom of choice. The liberty to change your beliefs, reject your traditions and question your religion is what distinguishes individuals from members of an enforced collective. Such liberty necessitates the discussion and expression of ideas that may be unpalatable to others. Increasingly, therefore, this has become a process that is actively discouraged.

Apocalyptic Islam and Iranian Shi'ism book review by Ray Takeyh (NYRB) / interview with Abbas Amanat (U Tube)

Rich — Mon, 22 Jun 2009 20:35:54 -0700

Excellent interview and associated article from the New York Review that opens a way to understand present day Iran by tracing the genealogy of its apocalyptic Islamic ideology to its location in the Zoroastrian world view. The review of the book by Abbas Amanat and his interview sheds needed light on current events (rc)

"During the past decade the Jamkaran mosque near Qom in Iran has become one of the most visited Shiite shrines, rivaling Karbala and Kufa in Iraq as pilgrim destinations. Here thousands of believers pray for intercessions to their messiah—the Mahdi or Twelfth Imam—whose return they believe to be imminent. Written petitions are placed in the "well of the Lord of the Age," from which many believe the imam will emerge to bring about universal justice and peace. Six months after his surprise election to the Iranian presidency in June 2005, Mahmoud Ahmadinejad predicted that this momentous eschatological event would occur within two years. With the turmoil in neighboring Iraq, where Shiites continue to be attacked by Sunni extremists, expectations for the return retain their appeal.

While the Shiite faithful (along with their Jewish and Christian counterparts) are still awaiting their messiah, the Islamic Republic is investing heavily in the Jamkaran shrine, spending more than half a billion dollars on enlargements that rival those of the Grand Mosque in Mecca, with vast interior courtyards and facilities—including offices, research centers, cultural departments, slaughterhouses, and soup kitchens—not to mention the farms where Jamkaran raises its meat. In a country where the religious establishment dominates state institutions, Jamkaran's burgeoning bureaucracy seems set to outstrip that of the longer- established shrine complexes of Mashhad and Qom.

While external observers perceive the struggle in Iran between conservatives and moderates in political terms, the Islamic Republic's conflicting ideological currents also find expression in the age-old rhetoric of the apocalypse, which originated in the region more than two thousand years ago. As Abbas Amanat explains in Apocalyptic Islam and Iranian Shi'ism, the Jamkaran makeover was part of the campaign orchestrated by conservative clerics in Qom against the government of former President Mohammad Khatami and his reformist allies.

Unlike many academics, Amanat, a professor of history at Yale, is willing to venture into regions outside his specialty of Iranian studies, which makes his book particularly valuable, as it is informed by the knowledge—all too rare among Islamicists—that Islam is one variant in a cluster of religions rather than a subject to be treated on its own. Messianic expectations are fundamental to all the West Asian religions, articulating forces that are both dynamic and dangerous:

The vast number of visitors to Jamkaran demonstrates the resurgence of interest in the Mahdi among Iranians of all classes—including the affluent middle classes in the capital—and the triumph of the Islamic Republic in capitalizing on symbols of public piety.

Although these symbols, such as the Jamkaran shrine, are specific to Shiism, their appeal—not to mention their mobilizing power—is universal. As Amanat points out, apocalyptic movements have been motors of religious change throughout history. Christian origins are inseparable from the spirit of apocalypticism that consumed the Judeo-Hellenistic world in late antiquity. Muhammad's early mission cannot be explained without reference to the "apocalyptic admonitions, the foreseen calamities, and the terror of the Day of Judgement, apparent in the early suras [chapters] of the Qu'ran." Later examples—to name but a few—include Martin Luther's call for reforming the Catholic Church and Sabbatai Zevi's claim in the seventeenth century to be the Jewish messiah. The Mormon church, the most successful of the new American religions, was born in the millennial frenzy that swept through the "Burnt-Over District" of upstate New York in the 1830s. Amanat sees all these as conscious attempts to fulfill messianic visions conceived on the ancient models preserved in Zoroastrian and biblical scriptures.

In a brief but masterful compression of insights gained from readings of Norman Cohn, founding father of millennial studies, and other scholars in the field, Amanat reviews the dynamics of apocalyptic histories. On the positive side the anticipation of imminent divine judgment can be translated into a message of social justice, with individual choice replacing dogmas handed down by ancestors, tribes, or communities. Historically, apocalyptic movements tend to be socially inclusive, appealing especially to the deprived, marginalized, and dispossessed. The negative side is the demonization of perceived enemies in a world where the People of God—the saved remnant of humanity—see themselves as the sole bearers of divine wisdom or knowledge. The utopian project of realizing paradise—when the messiah's followers choose to enact the millennial scenario in real historical time—may be as devastating as the earthquakes, fires, plagues, and wars of apocalyptic imaginings.... (see article)

Unending Desire: De Certeau's Mystics

Debashish — Sun, 21 Jun 2009 11:33:48 -0700

"Unbeknownst even to some of its promoters, the creation of mental constructs . . . takes the place of attention to the advent of the Unpredictable. That is why the 'true' mystics are particularly suspicious and critical of what passes for 'presence'. They defend the inaccessibility they confront." - Michel de Certeau.

The writings of Michel de Certeau on mysticism are interdisciplinary, original and tantalizing. They draw on disciplines ranging from history, theology and spirituality to psychoanalysis, semiotics and cultural theory. While de Certeau concentrated on sixteenth and seventeenth-century French and Spanish spiritualities with their emphasis on 'spiritual experience', one of his most controversial views was that mysticism is not purely a matter of interiority but is a form of disruptive 'social practice'.

In a time of institutionalized comforts, of Integral Theory, Integral Religion and Integral Psychology, the caution of Michel de Certeau becomes more pressing than ever. De Certeau relates the rise of mysticism with social conditions which "possess" and displace experience within the language of orthodoxy. The science of 'mystics' he proposes is not so much a system of named experiences as a blueprint of praxis, a language of tactical retreat, a shifting map of recognized departures and social attitudes of refused identification. In this article, Philip Sheldrake, Vice-Principal and Academic Director of Saturn College, Salisbury and Honorary Professor in the Department of Theology and Religious Studies, University of Wales, Lampeter, opens a window on de Certeau's studies and caveats on mysticism.

Tariq Ali: the Duel (Pakistan on the Flight Path of America Power)

Rich — Sun, 14 Jun 2009 20:12:36 -0700

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Once again, Pakistan is in crisis, with Waziristan the newest "most dangerous place" in the world. Islamabad can't control the escalating conflict, and the government is again run by an unpopular, incompetent and nepotistic civilian administration.

And again, Pakistan is going hat in hand to the IMF, Saudi Arabia and China to face off oil prices, food inflation, dwindling foreign exchange and declining terms of trade.

Tariq Ali has been warning of Pakistan's collapse for four decades. For those sins, his books have often been banned there, and "generals, corrupt politicians and bearded lunatics" dislike him in equal measure. In The Duel, Ali provides a gossip-filled, witty and polemical history, revealing, with perspicacity and verve, the flight into the abyss. ...

The road out of Kabul goes through Kashmir by Graham User (LRB)

Rich — Sat, 13 Jun 2009 20:12:49 -0700

Pakistan and India have been at war since 1948. There have been occasional flare-ups, pitched battles between the two armies, but mostly the war has taken the form of a guerrilla battle between the Indian army and Pakistani surrogates in Kashmir. In 2004 the two countries began a cautious peace process, but rather than ending, the war has since migrated to Afghanistan and the Pakistani tribal areas on the Afghan border. ‘Safe havens’ for a reinvigorated Afghan Taliban and al-Qaida, the tribal areas are seen by the West as the ‘greatest threat’ to its security, as well as being the main cause of Western frustration with Pakistan. The reason is simple: the Pakistan army’s counterinsurgency strategy is not principally directed at the Taliban or even al-Qaida: the main enemy is India.

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....

Is Capitalism a Disease? The Crisis in U.S. Public Health by Richard Levins

Rich — Sun, 19 Apr 2009 14:04:33 -0700

Reference: 100 Years of Sri Aurobindo on Evolution

The scientific tradition of the "West," of Europe and North America, has had its greatest success when it has dealt with what we have come to think of as the central questions of scientific inquiry: "What is this made of?" and "How does this work?" Over the centuries, we have developed more and more sophisticated ways of answering these questions. We can cut things open, slice them thin, stain them, and answer what they are made of. We have made great achievements in these relatively simple areas, but have had dramatic failures in attempts to deal with more complex systems. We see this especially when we ask questions about health. When we look at the changing patterns of health over the last century or so, we have both cause for celebration and for dismay. Human life expectancy has increased by perhaps thirty years since the beginning of the twentieth century and the incidence of some of the classical deadly diseases has declined and almost disappeared. Smallpox presumably has been eradicated; leprosy is very rare; and polio has nearly vanished from most regions of the world. Scientific technologies have advanced to the point where we can give very sophisticated diagnoses, distinguishing between kinds of germs that are very similar to each other.

But the growing gap between rich and poor make many technical advances irrelevant to most of the world's people. Public health authorities were caught by surprise by the emergence of new diseases and the reappearance of diseases believed to be eradicated. In the 1970s, it was common to hear that infectious disease as an area of research was dying. In principle, infection had been licked; the health problems of the future would be degenerative diseases, problems of aging and chronic diseases. We now know this was a monumental error. The public health establishment was caught short by the return of malaria, cholera, tuberculosis, dengue, and other classical diseases. But it was also surprised by the appearance of apparently new infectious diseases: the most threatening of which is AIDS, but also Legionnaire's disease, Ebola virus, toxic shock syndrome, multiple drug resistant tuberculosi, arid many others. Not only was infectious disease not on the way out, but old diseases have come back with increased virulence and totally new ones have emerged.

How did this happen; why was public health caught by surprise? Why did the health professions assume that infectious disease would disappear and whey were they so wrong? In fact, infectious disease had been declining dramatically in Europe and North America for the last 150 years...

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.....

Cybernetics Is An Antihumanism: Advanced Technologies and the Rebellion Against the Human Condition: Metnexus (Global Spiral)

Rich — Mon, 13 Apr 2009 22:25:24 -0700

Reference: 100 years of Sri Aurobindo on evolution

In those places where Heideggerian thought has been influential, it became impossible to defend human values against the claims of science. This was particularly true in France, where structuralism—and then poststructuralism—reigned supreme over the intellectual landscape for several decades before taking refuge in the literature departments of American universities. Anchored in the thought of the three great Germanic "masters of suspicion"—Marx, Nietzsche, and Freud—against a common background of Heideggerianism, the human sciences à la française made antihumanism their watchword5, loudly celebrating exactly what humanists dread: the death of man. This unfortunate creature, or rather a certain image that man created of himself, was reproached for being "metaphysical." With Heidegger, "metaphysics" acquired a new and quite special sense, opposite to its usual meaning. For positivists ever since Comte, the progress of science had been seen as forcing the retreat of metaphysics; for Heidegger, by contrast, technoscience represented the culmination of metaphysics. And the height of metaphysics was nothing other than cybernetics.

Let us try to unravel this tangled skein. For Heidegger, metaphysics is the search for an ultimate foundation for all reality, for a "primary being" in relation to which all other beings find their place and purpose. Where traditional metaphysics ("onto-theology") had placed God, modern metaphysics substituted man. This is why modern metaphysics is fundamentally humanist, and humanism fundamentally metaphysical. Man is a subject endowed with consciousness and will: his features were described at the dawn of modernity in the philosophy of Descartes and Leibniz. As a conscious being, he is present and transparent to himself; as a willing being, he causes things to happen as he intends. Subjectivity, both as theoretical presence to oneself and as practical mastery over the world, occupies center stage in this scheme—whence the Cartesian promise to make man "master and possessor of nature." In the metaphysical conception of the world, Heidegger holds, everything that exists is a slave to the purposes of man; everything becomes an object of his will, fashionable as a function of his ends and desires. The value of things depends solely on their capacity to help man realize his essence, which is to achieve mastery over being. It thus becomes clear why technoscience, and cybernetics in particular, may be said to represent the completion of metaphysics. To contemplative thought—thought that poses the question of meaning and of Being, understood as the sudden appearance of things, which escapes all attempts at grasping it—Heidegger opposes "calculating" thought. This latter type is characteristic of all forms of planning that seek to attain ends by taking circumstances into account. Technoscience, insofar as it constructs mathematical models to better establish its mastery over the causal organization of the world, knows only calculating thought. Cybernetics is precisely that which calculates—computes—in order to govern, in the nautical sense (Wiener coined the term from the Greek xvbepvntns, meaning "steersman"): it is indeed the height of metaphysics.

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

The Lives of Sri Aurobindo: the aggrieved victim

Rich — Fri, 20 Mar 2009 09:53:00 -0700

Therefore, it is ironic to watch those who claim to represent Sri Aurobindo ideals ignore the democratic character of his words and replace them with a militant interpretation of Hindu nationalism. This is evident in its failure to critically assess text that are viewed as hostile to their aspiration to seize the cultural interpretations of powerful institutions. In fact, words themselves are ignored by those claiming speaking rights for Sri Aurobindo. One leader (S) of the movement to censor the The Lives of Sri Aurobindo essentially declared that there is no need to read the book, that one can in fact can judge a book by its cover, or at least a paragraph. He says:

“Some people are insisting on the idea that unless you read the full book you cannot understand the context of a single line in it. That is ridiculous. One can easily see the context from within any complete unit of thought structure -- at the very least a paragraph and at the most a section or chapter" (2008)*

When such irrationality is loosed coupled with the xenophobic nationalism of the aggrieved victim there can only be trouble ahead.

Proust was a Neuroscientist: N.Y. Times Review

Rich — Tue, 10 Mar 2009 22:34:00 -0700

Since the subject of memory, interpretation and the possibility of the truth telling of history has been raised it seems like good time for a supporting reference both from the arts and sciences

Not only this but Lehrer's book, which I just finished is also heartening in that it opens a possibility of a 4th culture.

If C.P. Snow in 1959 proposed a 3rd culture enjoining the arts and sciences to date this 3rd culture has been dominated by scientist examining the arts with causality still being reduced to physical processes.

Third cultural writings are considered those by such authors as Stephen Jay Gould, Richard Dawkins, Oliver Sacks, V.S. Ramachandran, Steve Weinberg, Mitchio Kaku. E.O. Wilson et al. Although certainly thought provocative and entertaining the works of the above authors fail to achieve a harmonizing of artistic and scientific cultures because they ultimately privilege science. Lehrer who is equally skilled in science attempts to rebalance the situation in which the Arts are equally as important to the narration of what we call reality.

Proust’s goal in “Remembrance of Things Past” is to anatomize memory. His literary examinations teach him that smell and taste are the most intense of remembered sensations. “When from a long distant past nothing subsists,” he writes, “after the people are dead, after the things are broken and scattered, taste and smell alone ... bear unflinchingly ... the vast structure of recollection.” Fast forward some 90 years to 2002, when Rachel Herz, a psychologist at Brown, shows that smell and taste are indeed uniquely potent evokers of memory. This power, she speculates, lies in the direct connection the gustatory and olfactory nerves have to the hippocampus, which Lehrer calls “the center of the brain’s long-term memory.

Savitra: Reflections of an Evolutionary Activist: The Shadow of Fundamentalism in the Integral Yoga

Rich — Thu, 05 Mar 2009 10:44:03 -0800

shadow cornered

(C.G. Jung)
I have continued to follow the extensive sustained outpouring of responses, comments and discussions surrounding the conflict which erupted like a chemical reaction to the catalyst of Peter Heehs' Lives of Sri Aurobindo. For it has indeed revealed and exposed much hidden beneath the surface of our spiritual demeanor.

Unfortunately for us transitional humans, Transformation can be such a messy business. Messy because it forces us to see precisely what we don't want to see in ourselves. Which are precisely the things that need to be transformed. So despite our primitive genetic predisposition for self-deception and self-deceit, light eventually lasers through, mercilessly revealing even our most sacred and sacrosanct shadows, "outing" that strange cast of characters we harbor in ourselves -- in our personal, collective and culture-conditioned selves.

Representing Swami Vivekananda: Some Issues and Debates By Makarand Paranjape

Debashish — Sat, 10 Jan 2009 10:05:25 -0800

Controversy surrounding the representation of a "nationalized" Indian mystic comes late to Sri Aurobindo. Pre-dating the latter in personal chronology as in nationalism and the modern articulation of a global Vedantic spirituality, Vivekananda precedes also in the matter of contemporary debates on representation. In the present 2005 piece by Makarand Paranjape, some of the recent histories of representation and the all too familiar stakes are rehearsed and can be instructive to our consideration of the present controversy raging around "The Lives of Sri Aurobindo." Who gets to authorize the representation? What are the relative uses of hagiographny and biography? Are not both of these varieties of fiction? What purposes do they serve? Where does cultural tradition come in? What is the place of hermeneutics in all this? Paranjape's reflections and call for a balanced realism is much needed for us to heed and reflect on in these times of myth-making and madness.

Corrections to textual excerpts of The Lives of Sri Aurobindo by Peter Heehs

Rich — Sat, 10 Jan 2009 09:55:21 -0800
There is a movement of folks in Pondicherry who are so upset by the biography that Peter Heehs has written entitled The Lives of Sri Aurobindo that they have instigated a movement to discredit the author. Some people have even become so embolden as to try and have him ejected from the Ashram itself. The folks who have spurred this on have in the course of their attacks on Mr. Heehs openly distorted his text by decontextualizing portions of it or by a series of selective omissions to make it suit their own interpretation of events that facilitate their own story they wish to tell.

Because of this movement I have decided to post all the portions of the text that have been decontextualized or omitted and reprint them with corrections to demonstrate how the text from the book actually reads in its entire context. The portions of the text that have been lifted to suit the purposes of those with an agenda against the author of The Lives of Sri Aurobindo are in black, the missing portions of the text that are needed to give the entire context of the narrative are in red. As everyone will see there is a lot of red in the text.:

Competing Visions of History in Internal Islamic Discourse and Islamic-Western Dialogue - ABDULLAHI A. AN-NA'IM

Debashish — Sat, 10 Jan 2009 09:52:48 -0800

Abdullahi Ahmed An-Na'im is the Charles Howard Candler Professor of Law at Emory University School of Law. Originally from Sudan, An-Na'im is a disciple of nationalist leader and Islamic reformer and Sufi, Mahmoud Mohamed Taha, who was executed in 1985 by the regime of President Gaafar Nimeiry. Taha's pronouncement of his first political incarceration by the British is reminiscent of Sri Aurobindo's: "When I settled in prison I began to realize that I was brought there by my Lord and thence I started my Khalwah with Him."

An-Na'im's specialties include human rights in Islam and cross-cultural issues in human rights. He is the director of the Religion and Human Rights Program at Emory. He also participates in Emory's Center for the Study of Law and Religion. An-Naim was formerly the Executive Director of the African bureau of Human Rights Watch. He argues for a synergy and interdependence between human rights, religion, critical thought and secularism, instead of a dichotomy and incompatibility between them.

Explanation of my Stand wrt The Lives of Sri Aurobindo

Debashish — Sat, 10 Jan 2009 09:45:03 -0800
Since some of my friends at the Sri Aurobindo ashram have expressed puzzlement at my stand against the "Brahmins of Pondicherry" in the matter of the book The Lives of Sri Aurobindo, I am copying here a letter written by me to a senior and respected member of the ashram. That the views expressed here are not "popular" is well known. But I am wondering how many others who have read the book share any of these views. I would encourage them to express themselves in the comments following this posting.

Prisons We Choose to Live Inside - an Introduction by Diane Christine

Debashish — Sat, 10 Jan 2009 09:26:28 -0800

Doris Lessing, 2007 Nobel awardee for Literature, gave a set of lectures in 1986, which were published under the name "Prisons We Choose to Live Inside." In this book, the author draws upon the lessons of history to show how easily the primitive instincts of human beings can and have been aroused and how manipulable we have shown ourselves to be under the pressure of rhetoric particularly by political, religious, ideological and commercial interests. But the lessons of the past seem to leave little trace on our subjective progress. Are we helplessly doomed to ever repeat the patterns of the unconscious group mind or can we emerge as a race to a level of freedom and choice? A good part of Sri Aurobindo's work also deals with these questions - and answers them from a much deeper place of realization. But what must we do to embody this? It is hoped that this short introduction by Diane Christine will whet our appetites to read the book and ponder its problems in our own lives.

Who Carries Out Spectacular Acts of Terrorism and Why? Nitasha Kaul (C Theory)

Rich — Sat, 27 Dec 2008 15:01:46 -0800

Spectacular Acts of Terrorism create Events which are designed to shift the public discourse by rupturing processes of dialogue and understanding. A Big Bang such as planes that crash into buildings, or trains that explode, or discotheques that blow up, or a rain of bullets across a city -- brings about a quantum shift in every single aspect of individual perception and public policy -- immediately. This is the deliberate outcome of such Spectacles -- they are planned to disrupt incrementalist and rational development of thought processes at every level of a pluralist functioning state and society. This is why they happen unannounced, this is why they happen simultaneously at multiple locations, and this is why they target places of public prominence.

Who carries out such Spectacular Acts? We hear that the terrorists in Mumbai were young men in jeans with rucksacks who went for carnage with smiles on their faces. It is foolish to assume that the terrorists who go for such Spectacles are desperate people interested in alleviating genuine grievances. Of course, terrorists fight for a cause. But that cause isn't what they kill for; the specificity and legitimacy of their cause (Iraq, Kashmir, Gujarat, Chechya, Afghanistan, whatever they may think it to be) is condensed into the general and universal terms of violence and hatred by those who recruit them and radicalise them. By the time they spray bullets and hold hostages, asking for justice on their own terms, they have long betrayed themselves and become prisoners of manipulated representations. ....

Amitav Ghosh: Sea of Poppies interview Radio Open Sorce/ review TimesOnline

Rich — Mon, 01 Dec 2008 20:20:32 -0800

“One of my countrymen has put the matter very simply,” as Burnham says in the novel. “‘Jesus Christ is Free Trade and Free Trade is Jesus Christ.’ Truer words, I believe, were never spoken. If it is God’s will that opium be used as an instrument to open China to his teachings, then so be it. For myself, I confess I can see no reason why any Englishman should abet the Manchu tyrant in depriving the people of China of this miraculous substance.”

Popular will, democracy, representative government have as little to do with the action of Ghosh’s novel as Congress did with the war in Iraq. “Parliament?” Ben Burnham scoffs to a disbelieving Indian raja. “Parliament,” Burnham laughs, “will not know of the war until it is over. Be assured, sir, that if such matters were left to Parliament there would be no Empire.”

Our free-ranging conversation touches on, among other things,Niall Ferguson's apology for empire; the narrowing discourse in American media; Afghanistan and Pakistan today; the polyglot world of sailing ships; the anthropological eye; and the history of Asian words in English.

It is not his project as a novelist and an Indian, Amitav Ghosh remarks, to break the “imperial gaze” of British writers from Kipling to Conrad. Rather he would love to recapture the cosmopolitan vision of the American, Herman Melville — the real precursor, he says, of Barack Obama..... radio open source.

American Transcendentalism: A History by Philip F. Gura Reviewed by Laura Miller

Debashish — Sat, 08 Nov 2008 20:15:46 -0800

"What is popularly called Transcendentalism among us, is Idealism. As thinkers, mankind have ever divided into two sects, the Materialists and the Idealists; the first class beginning on experience, the second on consciousness; the first class beginning to think from the data of the senses, the second class perceive that the senses are not final, and say, the senses give us representations of things, but what are the things themselves, they cannot tell." (Ralph Waldo Emerson in a lecture at the Masonic Temple in Boston in 1842.)
Philip F. Gura's history of American Transcendentalism was a finalist for the National Book Critics Circle Award in nonfiction in 2008. In this work, Gura brings us into close contact with some of the deeper aspirations underlying American idealism. At once universalist, intuitional and critical, the contextual and social development of Transcendentalism in mid-19th c. America, drawing on mystic Christianity, Vedanta, German Romanticism, Enlightenment Philosophy and other sources, continues to flow like an invisible river under the surface of American capitalism, inspiring a vision of the future convergent with that held up by Sri Aurobindo. A luminous moment in American history, this movement and its founders are discussed in this work as struggling with its complexities with a prophetic intuition but without adequate internal or external resources. In today's America and today's world, the legacy of the Transcendentalists opens once more a chapter of hope and an invitation to further its projects with renewed understanding and care.

Cornel West: Hope on a Tight Rope (AfroToronto)

Rich — Sat, 08 Nov 2008 16:26:07 -0800

Dr. Cornel West is one of the most eloquent scholars on Race Matters in America. In his new book " Hope on a Tightrope, West indirectly challenges Obama to prove that the “Audacity of Hope” is more than a campaign slogan “ asking, “What price are you willing to pay?” And the author goes on to warn that “American politics has a way of grinding the best out of a person” and that “it reduces their prudent judgment into opportunistic behavior.”

The Phenomenon: The Audacity of Hope (a review by M. Tomasky)

Rich — Tue, 04 Nov 2008 09:00:39 -0800

I first posted this article here in Nov 2006 before Barack Obama declared his intention to run for president. Since then his historic candidacy has changed the political landscape of the United States, or at least that is the promise should he be elected.

This article is a review of Obama's book: The Audacity of Hope by Michael Tomasky, an especially astute political journalist. The article is an interesting read now fast forwarded two years into the future.

The word "phenomenon"—from the Greek word phainesthai, "to appear," and related to another Greek word that is the root of the English word "fantasy"—possesses a unique potency in our culture. While scientists may use it to mean anything observable, it is popularly applied to rock stars, movie stars, top athletes, and the like. Even today, in our hype-drenched society, it is not used promiscuously. It is reserved for that special minority of people who seem to have singular talent and potential; for those with the ability, that is, to fulfill our collective fantasies.

City of Transformation: Paul Virilio in Obama's America by Arthur and Marilouise Kroker (C Theory)

Rich — Tue, 04 Nov 2008 08:59:01 -0800

In 1996 Virilio may have originally predicted a "global accident" that would occur simultaneously to the world as a whole. Only twelve years later in the last autumn days of 2008 -- exactly 40 years after the tumultuous political events of 1968 -- is it possible that Virilio's "global accident" has itself been accidented? Slowly, inexorably, one resistor at a time, one mobilization, one march, one individual dissent, one collective "no" at a time, with what Antonio Gramsci called the dynamism of the popular will, the global accident flips into a global political transformation. Signs of this at first political, and then technological, recircuiting of the popular will are everywhere. Entire empires have suddenly vanished, global social movements are everywhere on the rise, imperialisms have been checkmated, and the first tangible hints of a truly transformational politics is in the air. It's the electricity of the technological noosphere. It's the primal impulse, the desperate hope, of many progressive human hearts.

What is the Question? Slavoj Zizek: radio open source

Rich — Sat, 25 Oct 2008 08:13:43 -0700

In New York on the last day of an American tour, absorbing the demise of Yankee Stadium and maybe of Wall Street as we thought we knew it, Zizek’s talk is a blast-furnace but not a blur. The theme through all Zizek’s gags is that the financial meltdown marks a seriously dangerous moment — dangerous not least because, as in the interpretation of 9.11, the right wing is ready to impose a narrative. And the left wing is caught without a narrative or a theory. “Today is the time for theory,” he says. “Time to withdraw and think.”

Dangerous moments are coming. Dangerous moments are always also a chance to do something. But in such dangerous moments, you have to think, you have to try to understand. And today obviously all the predominant narratives — the old liberal-left welfare state narrative; the post-modern third-way left narrative; the neo-conservative narrative; and of course the old standard Marxist narrative — they don’t work. We don’t have a narrative. Where are we? Where are we going? What to do? You know, we have these stupid elementary questions: Is capitalism here to stay? Are there serious limits to capitalism? Can we imagine a popular mobilization outside democracy? How should we properly react to ecology? What does it mean, all the biogenetic stuff? How to deal with intellectual property today? Things are happening. We don’t have a proper approach. It’s not only that we don’t have the answers. We don’t even have the right question.

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'. ... "

Techno-Capitalism and Post-Human Destinies III

Debashish — Tue, 07 Oct 2008 19:05:34 -0700

The concluding section on Techno-Capitalism and Post-Human Destinies by Debashish Banerji continues its second installment's reflections on the Omniscience, Omnipotence and Omnipresence presented to us as the emerging destiny of post-Enlightenment Modernity and compares this destination with its appropriation and supercession in the Neo-Vedantic teleology of Sri Aurobindo. What are the differences, dangers and promises of these destinies and what are the conditions for achieving an alternate destination? ...

Techno-Capitalism and Post-Human Destinies - II

Debashish — Tue, 07 Oct 2008 19:04:11 -0700

This is a fragment constituting a continuation of Debashish Banerji's reflections on Techno-Capitalism as the epistemic regime of modernity and posible post-human futures at the eschatological cusp of history. Here the alignment of Marx and Hegel with the Enlightenment vision/teleology is contemplated and questions asked regarding a comparative alignment with the Neo-Vedantic teleology (if it can be called that) of Sri Aurobindo.

Democratic Congress signs off on Funding Major Escalation of Iranian Covert Operations, Seymour Hersh (Alternet)

Rich — Tue, 01 Jul 2008 10:14:02 -0700

Well just when you thought the Bush War Machine was winding down, news comes out of the ramp up for covert military/intelligence operations in Iran. What makes the matter so much more disgusting is that the Democratic Leadership has signed off on the funding for their project. The following interview with Seymour Hersh - the Pulitzer Prize winning dissident journalist - details the story which he just broke in the New Yorker Magazine....

Justice vs. Power aka Chomsky vs. Foucault, u tube

Rich — Fri, 13 Jun 2008 11:11:57 -0700

In 1971, American linguist/social activist Noam Chomsky squared off against French philosopher Michel Foucault on Dutch television ... the program was entitled 'Human Nature: Justice Vs. Power' and offered sharp contrasts between the more traditional view of 'human nature' and what would become a postmodernist perspective ... Chomsky, following a rationalist lineage going back to at least Plato, believes that there is a foundational 'nature' and that its positive aspects (love, creativity, recognizing and embracing justice) must be realized, while Foucault remains skeptical of any such notion... for him, the issue is not so much whether 'justice' or 'human nature' 'exists,' but how they have historically (and currently) function in society ... in regard to justice, he says (this is not included in the clips): "... the idea of justice in itself is an idea which in effect has been invented and put to work in different types of societies as an instrument of a certain political and economic power or as a weapon against that power..." The point of any political struggle, for Foucault, is to alter the 'power relations' in which we all find ourselves ...

The New American BoogeyMan: Reverend Jeremiah Wright

Rich — Sat, 26 Apr 2008 10:52:17 -0700

The Hillary Clinton Campaign and the Republican Party (funny how those two organizations seem to fit together) have succeeded in characterizing the Pastor Jeremiah Wright as the new American BoogeyMan. By managing to decontextualize a few sound bits from a sermon he gave after September 11, 2001, in a nutshell they have managed to label him, and by association Barak Obama, as the voice of [both] Black Hatred of White America and Islamic Terrorism. By comparisons some of Dr. Kings speeches which castigate the Union for its racial inequality, its genocide of American Indians, and enslavement of Africans may be a bit tamer.

In short, the political strategy pursued by Clinton and the Republicans is to have this man condemned by playing on the fears of White America and disrupt the message of hope and change of Obama (which one hopes not to be a cynical hope). Two disclosures, I certainly am not a fan of the Christian hell fire and damnation sermons, that go on in either the White of Black Churches. I do not have any illusions that an Obama presidency would be significantly different than previous democratic failures, but since he takes less blame for supporting the politics of empire over the past eight years, by default [he] gets my vote.

The alarming fact is that in the age of Utube and FOX News that someone can edit and pervert ones words to the extent that nothing remains of the larger historical context in which they are embedded, and cause almost a whole nation to fear and hate a new boogyman. This should be a concern of any nation which calls itself a democracy; the failure of history. Here is Rev. Wright from an interview on 4/25/08 with Bill Moyers: ...

• Review of Sri Aurobindo and his Contemporary Thinkers

Debashish — Fri, 25 Apr 2008 11:32:49 -0700

Following the publication of “Understanding Thoughts of Sri Aurobindo,” Indrani Sanyal and Krishna Roy of the Centre for Sri Aurobindo Studies, Calcutta have complied a set of eighteen scholarly essays on Sri Aurobindo and his contemporaries in the ideational context of what has been called the Bengal Renaissance. Sri Aurobindo’s physical involvement in the politics and culture of early Bengal nationalism was of relatively short duration (1905-1910), albeit an intense and all-sided participation which internalized the entire regional history of the movement and left a powerful creative impress in the milieu of its time and space. Moreover, the discursive background of this involvement continued to develop organically and find voice throughout his life in his subjective articulation just as his own situated contribution continued to resonate in later Indian nationalism. Thus this collection of considered interpretive contemplation fills an important need in our historical understanding. But more importantly, it is the post-colonial legacy of these engagements which draws us today by their fertile and future-gazing content, inviting reflection not merely for India’s but the world’s re-generation at a time of global ferment.

The Boston Celtics

Rich — Sat, 19 Apr 2008 09:28:03 -0700

The NBA playoffs start today and my prediction is that the Boston Celtics are on the cusp of a new dynasty. They should win it all this year with perhaps the Detroit Pistons posing the biggest threat along the way, although if they face the Los Angeles Lakers in the finals that would be an interesting match up as well. They reason for their success this year is twofold they have the best defensive team in the league and a healthy Kevin Garnett. Garnett deserves a championship and should perhaps be the League MVP, as well as defensive player of the year, and the latter award is what he may have to settle for in what has truly been a remarkable season for him rc....

Integral Ideology

Rich — Fri, 11 Apr 2008 18:23:18 -0700

The shadow side of these integral theories or practices I have narrowed to three main thrusts which for lack of better terms I will define as:

1) Fundamentalist

2) Neo-liberal

3) Neo-conservative

For example, if as Althusser asserts, that ideologies construct the imaginary relationship between a subject and his/her real conditions of existence, then Spiral Dynamics literally colors the imagination of the subjective view it constructs. It does this by reducing complex individual and social phenomena to a color coded map of reality which its spiral wizards have constructed and by ordering all value systems by its own valorizing meta-system in a perfect hermeneutic circle...

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.

I dont believe in Atheists: Chris Hedges interview Salon .com

Rich — Mon, 07 Apr 2008 09:00:49 -0700

Hedges takes on both the Christian Right and The New Atheists, Dawkins, Hitchens, Harris et al. and finds some striking neo-conservative similarities between the two. He also has some interesting things to say about the progressive utopian idealism the new atheists inherit from the Enlightenment tradition rc...

I write in the book that not believing in God is not dangerous. Not believing in sin is very dangerous. I think both the Christian right and the New Atheists in essence don't believe in their own sin, because they externalize evil. Evil is always something out there that can be eradicated. For the New Atheists, it's the irrational religious hordes. I mean, Sam Harris, at the end of his first book, asks us to consider a nuclear first strike on the Arab world. Both Hitchens and Harris defend the use of torture. Of course, they're great supporters of preemptive war, and I don't think this is accidental that their political agendas coalesce completely with the Christian right...

Global Voices: alternative global journalism at its best

Rich — Fri, 28 Mar 2008 20:24:15 -0700

Global Voices is a great blog of comprehensive alternative journalism for world wide news. Funded by the non-profit Harvard Law School Berkman Center for Internet and Society, they have assembled a systematic method for procuring first hand information about world events that the multinational mass media sources miss. I believe it is on the cutting edge of global alternative journalism. rc

or Guernica Iraq!

Rich — Tue, 25 Mar 2008 19:40:00 -0700

Picasso captured an intense scene reflecting the deeply unjust suffering, agony and despair experienced by the people of Guernica. And in doing so he produced one of the most iconic, powerful and affecting pieces of anti-war artwork ever put to canvas. It is little surprise then that a reproduction of the painting, which hangs outside the entrance to the UN Security Council, was covered while Colin Powell was attempting to sell the Iraq War to the world.

The people of Iraq are suffering what amounts to the similar unjust brutality inflicted on the people of Guernica Iraq, except it's practically on a daily basis. A more accurate comparison would be to imagine having the London Tube and Bus bombings everyday. And have them happen so often that they become a predictable daily occurrence and part of life."

Guernica was the product of a fascist Spanish-German alliance between Franco and Hitler, and the corportist sponsors of the Luftwaffe. The following collage of images come to us trough the efforts of the Anglo-American alliance of Blair and Bush and through the courtesy of Boeing, Haliburton, Blackwater et al....

100 Years of Sri Aurobindo on Evolution: Anticipating Science and Society (part 3 of 6)

Rich — Sun, 23 Mar 2008 21:56:00 -0700

One thing that can be said non-metaphorically about that the way Sri Aurobindo practiced yoga was that it was scientific. The perfection of his sadhana was a feat that required experimentation and one in which he sought demonstrable results. It should reasonably follow that his perspective on science would be one in which its truth claims were open to critical interrogation, just as were his experiments in yoga.

Given his penetrating intellectual insights into cultural change, his understanding of history as both progressive and cyclic, his multivocal criticisms of society, his integrative encounter with other voices and texts, his ability to effortlessly traverse the subjectivities of Europe and India and to transit freely between both ancient and modern zeitgeists, it seems reasonable to assume that he would size up science with a critical gaze....

Sri Aurobindo's project can be said to be a valiant attempt to find ways to integrate various levels of understanding and seemingly incommensurable experiences by respecting each ones particular articulation of truth while simultaneously harmonizing their unique claims to truth. But he also seems to have anticipated several recent scientific claims on the role punctuated equilibrium, symbiosis, complexity and emergence play in evolution as well as to have held perspectives that most social theorist share today. These social theories dismiss positivist arguments for reductive epistemology and highlight how biology can be used as an ideological tool. Additionally, early on at a time it was still popular, Sri Aurobindo discounted the more extreme implications of Spencer's Social Darwinism “survival of the fittest” strategy and clearly was repelled by the social engineering program of eugenics.....

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. ...

"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. ...

The Final Days: The Mayan 2012 Calender (NYT Magazine)

Ron — Sun, 13 Jan 2008 10:43:02 -0800

...Daniel Pinchbeck, author of the alternative-culture best seller “2012: The Return of Quetzalcoatl” — and a guest on “Coast to Coast AM” — has introduced a young and savvy audience to the school of millenarian thinking that has gathered around Mayan calendrics. To do so, he has employed viral marketing and a tireless schedule of public appearances at bookstores, art spaces, yoga studios and electronic-music festivals...

Over breakfast at Cafe Gitane in Manhattan, Pinchbeck told me recently that “there’s a growing realization that materialism and the rational, empirical worldview that comes with it has reached its expiration date.”... “Apocalypse literally means uncovering or revealing,” Pinchbeck went on, “and I think the process is already under way. We’re on the verge of transitioning to a dispensation of consciousness that’s more intuitive, mystical and shamanic.”

Far from its origins, divorced from its context and enlisted in a prophetic project that it may never have been designed to fulfill, the Mayan calendar is at the center of an escalating cultural phenomenon — with New Age roots — that unites numinous dreams of societal transformation with the darker tropes of biblical cataclysm. To some, 2012 will bring the end of time; to others, it carries the promise of a new beginning; to still others, 2012 provides an explanation for troubling new realities — environmental change, for example — that seem beyond the control of our technology and impervious to reason. Just in time for the final five-year countdown, the Mayan apocalypse has come of age. ...

"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. ...

SEX AND PHYSICS, A Talk with Dennis Overbye

Ron — Thu, 20 Dec 2007 14:09:11 -0800

Thanks to RYD for his previous article, 'Laws of Nature, Source Unknown'—by Dennis Overbye (from NYT), which led me to this article by the same author. ~ ronjon

Ten years ago at the AAAS, Dennis Overbye, author of the classic 'Lonely Hearts of the Cosmos', found himself on a rainy Sunday afternoon in an auditorium watching a handful of historians and physicists arguing about whether Einstein's first wife Mileva had actually invented relativity. This was an eye opener to him, to put it mildly. He was astounded that there could be any mystery about either the origin of relativity or about Einstein's life. He had just assumed that he was so famous and so recent that everything that could be known about him was known.

What followed was a 10-year investigation in which Overbye immersed himself in Einstein's life and wrote his recently published book, 'Einstein In Love'.

"Romantically speaking, Einstein always felt — and always told his girlfriends — that Paradise was just around the corner," he says," but as soon as he got there, it started looking a little shabby and something better appeared. I've known a lot of people like Albert in my time. During this project I have felt lots of shocks of recognition. I feel like I got to know Albert as a person, and I have more respect for him as a physicist than I did when I started, simply because I have more a sense of what he actually did — and how hard it was — than before. If he was around now, I'd love to buy him a beer ..... but I don't know if I'd introduce him to my sister." ...

The Revolution That Is Arising From The Earth, by William M. H. Kötke

Ron — Tue, 25 Sep 2007 14:06:37 -0700

This is, imho, an excellent article -- one that summarizes the psychosocial, cultural, political and economic roots of the ballooning sustainability crisis looming over our beloved planet. I strongly recommend reading it. ~ ronjon

The planetary elite are compelled to continue on their path of growth leading toward planetary domination. The international bankers through their control of the industrial world’s privately owned central banks maintain a tether on the money system through their control of the U.S. dollar as the currency of international trade. One important mechanism that allows this is that the largest item in international trade - oil - is sold in dollars. In order to insure the continuance of the dollar economy, they must be able to choose which currency oil is sold for or control the oil - or both. The center of the empire, the U.S., is maintained by debt as the petrodollars and other dollars come into the U.S. at the rate of at least two and a half billion per day (purchasing U.S. government bonds) in order to continue the cycle, which keeps the empire and its military power expanding As the elite carry out their strategies of domination they are racing against time. The monster trends of Peak Oil and energy exhaustion, climate change which will severely disrupt the seasons of growth in the food supply system, the weakness of the dollar and ecological collapse are pursuing them. An exponentially growing world population with growing material consumption based on dwindling resources and a dying planet won’t work, but they have no other option to maintain their power and profit. ...

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. ...

'The Great Turning' by David Korten

Ron — Tue, 10 Apr 2007 09:25:08 -0700

In The Great Turning, Korten argues that corporate consolidation of power is merely a contemporary manifestation of what he calls “Empire”: the organization of society by hierarchies of domination grounded in violent chauvinisms of race, gender, religion, nationality, language, and class. The result has been the same for 5,000 years, fortune for the few and misery for the many. Increasingly destructive of children, family, community, and nature, the way of Empire is leading to environmental and social collapse.

The Great Turning makes the case that we humans are a choicemaking species that at this defining moment faces both the opportunity and the imperative to choose our future as a conscious collective act. We can no longer deny the need nor delay our response. A mounting perfect economic storm is fast approaching. A convergence of climate change, peak oil, and the financial instability inherent in an unbalanced global trading system will bring an unraveling of the corporate-led global economy and a dramatic restructuring of every aspect of modern life.

Thanks to Mario Santonm for recommending this book. ...

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. ...

Metaphysical implications of the quantum 'Zero Point Field'

Ron — Wed, 07 Feb 2007 14:38:19 -0800

This is Part 1 of a series of quoted passages from the book The Field: the Quest for the Secret Force of the Universe, by science journalist Lynn McTaggart. It’s an excellent non-technical explanation about the metaphysical implications of modern quantum theory, especially what’s called the ‘Zero Point Field.’ I hope this can provide a useful vocabulary for our ongoing dialogues re possible relationships between science and spirituality. I’ll say more in future comments to these articles. ~ ron

...The notion of an electromagnetic field is simply a convenient abstraction invented by scientists (and represented by lines of 'force', indicated by direction and shape) to try to make sense of the seemingly remarkable actions of electricity and magnetism and their ability to influence objects at a distance — and, technically, into infinity — with no detectable substance or matter in between. Simply put, a field is a region of influence. As one pair of researchers aptly described it: 'Every time you use your toaster, the fields around it perturb charged particles in the farthest galaxies ever so slightly.' ... In the quantum world, quantum fields are not mediated by forces but by exchange of energy, which is constantly redistributed in a dynamic pattern. This constant exchange is an intrinsic property of particles, so that even 'real' particles are nothing more than a little knot of energy which briefly emerges and disappears back into the underlying field. According to quantum field theory, the individual entity is transient and insubstantial. Particles cannot be separated from the empty space around them. Einstein himself recognized that matter itself was 'extremely intense' — a disturbance, in a sense, of perfect randomness — and that the only fundamental reality was the underlying entity — the field itself. ...

The Zero Point Field is a repository of all fields and all ground energy states and all virtual particles — a field of fields. ...

The existence of the Zero Point Field implied that all matter in the universe was interconnected by waves, which are spread out through time and space and can carry on to infinity, tying one part of the universe to every other part. The idea of the Zero Point Field might just offer a scientific explanation for many metaphysical notions, such as the Chinese belief in the life force, or qi, described in ancient texts as something akin to an energy field. It even echoed the Old Testament's account of God's first dictum: 'Let there be light', out of which matter was created. ... If all subatomic matter in the world is interacting constantly with this ambient ground-state energy field, the subatomic waves of the Zero Point Field are constantly imprinting a record of the shape of everything. As the harbinger and imprinter of all wavelengths and all frequencies, the Zero Point Field is a kind of shadow of the universe for all time, a mirror image and record of everything that ever was. In a sense, the vacuum is the beginning and the end of everything in the universe. ... If that were true, it meant every part of the universe could be in touch with every other part instantaneously. ...

... If matter wasn't stable, but an essential element in an underlying ambient, random sea of energy ... then it should be possible to use this as a blank matrix on which coherent patterns could be written, particularly as the Zero Point Field had imprinted everything that ever happened in the world through wave interference encoding. This kind of information might account for coherent particle and field structures. But there might also be an ascending ladder of other possible information structures, perhaps coherent fields around living organisms, or maybe this acts a a non-biochemical 'memory' in the universe. It might even be possible to organize these fluctuations somehow through an act of will. ... this represented nothing less than a unifying concept of the universe, which showed that everything was in some sort of connection and balance with the rest of the cosmos. The universe's very currency might be learned information, as imprinted upon this fluid, mutable field of information. The Zero Point Field demonstrated that the real currency of the universe — the very reason for its stability — is an exchange of energy. If we were all connected through the Zero Point Field, then it just might be possible to tap into this vast reservoir of energy information and extract information from it. With such a vast energy bank to be harnessed, virtually anything was possible — that is, if human beings had some sort of quantum structure allowing them access to it. But there was the stumbling block. That would require that our bodies operated according to the laws of the quantum world. ...

Quotes from Martin Luther King, Jr.

Ron — Sun, 21 Jan 2007 13:18:15 -0800

Thanks to our friend Katherine Grace McGlothlin for these inspiring quotes honoring Dr. King, on his birthday, Jan. 16:

“Here is the true meaning and value of compassion and nonviolence, when it helps us to see the enemy’s point of view, to hear his questions, to know his assessment of ourselves. For from his view we may indeed see the basic weakness of our own condition, and if we are mature, we may learn and grow and profit from the wisdom of the brothers who are called the opposition.” ...

"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 Cosmos," Robert Godwin's Blog

Ron — Thu, 28 Dec 2006 15:26:21 -0800

This is the personal blog of Robert Godwin, the author of "One Cosmos under God," which he discussed in the WIE interview in my previous SCIY posting. Godwin describes his book as: "the fruit of a lifetime of thought attempting to synthesize material from a number of diverse domains, including cosmology, theoretical biology, quantum physics, developmental psychoanalysis, attachment theory, anthropology, history, mysticism and theology, into a coherent, self-consistent, non-reductionistic whole." — In "One Cosmos," Dr. Godwin reveals a humorous alter-ego whom he calls: 'Gagdad Bob.' His posting for today begins as follows:

Now, I'm not an anthropopogist. But I did stay at a Holiday Inn, and I do know a thing or two about a thing or three. And one of the things I know is that pre-human hominids only became human because of the specifically trinitarian nature of the human developmental situation: mother-father-helpless baby. This, by the way, is one of the many reasons I do not believe intellignt life will ever be found on other planets, because genes and natural selection are only the necessary but not sufficient cause of our humanness.
In other words, even supposing that life arose elsewhere and began evolving large brains, a large brain would never be sufficient to allow for humanness. Rather, the key to the entire enterprise -- the missing link, so to speak -- is the extremely unlikely invention of the helpless and neurologically incomplete infant who must be born approximately 12 months "premature" so that his brain can be assembled at the same time it is being mothered. If we had come out of the womb neurologically complete, then there would be no "space" for humanness to emerge or take root. We would be Neanderthals. Literally. ...

Siem Riep, Cambodia #s 2-5

Ron — Tue, 19 Dec 2006 12:53:18 -0800

Here are a few more of the email updates I've been receiving from a friend who's now traveling in SouthEast Asia. His writing is so vividly "on the spot" that I thought to share it here on SCIY.

Nearby (4 km. north) is the larger walled city of Angkor Thom. Within its 10 sq. km. area lies Bayon, a three tiered temple best know for its collection of 54 gothic towers decorated with 216 coldly smiling enormous faces of the Bodhisattva Avalokiteshvara. Below on the first level are 16 intricate bas-relief panels relaying among other things naval battles, linga (phallic symbol) worship, every-day life and more. Amazing. ...

Siem Riep, Cambodia #1

Ron — Mon, 11 Dec 2006 14:27:25 -0800

I received this email a couple of days ago, from a friend who's now traveling in SouthEast Asia. His writing is so vividly "on the spot" that I thought to share it here on SCIY. ~ ron

Here in Siem Riep (Angkor Wat) Cambodia, there is no shortage of entrepreneurial capitalism….just like in Thailand. Because of all the foreign dollars, euros and yen flowing into here because of Angkor´s famous temples, there´s a plethora of people catering to the foreigner´s needs. ...

A Second Response to Daniel Gustav Anderson's "Towards a Critical Integral Theory"

Debashish — Mon, 11 Dec 2006 00:30:45 -0800

Sri Aurobindo is not just the "foundational thinker" of "Integral Theory" – in Anderson’s back-handed compliment “To adapt a meme attributed to Whitehead: if European philosophy amounts to a footnoting of Plato, Integral theory may very well amount to a conversation about Aurobindo.” As I proceeded to read I could see how this is possible if one takes Sri Aurobindo’s Vedantic darshan, Purnadvaita Vedanta (inseparable from its corresponding yoga, Purna Yoga) as a western style speculative metaphysics purporting to be a Theory of Everything, an ideology which maintains itself as Truth through the Will-to-Power and becomes the defining hegemonic ideology of late Enlightenment Neoliberalism through the production of its world-subjects, something perhaps possible. But to attribute the foundation of such an ideological field to Sri Aurobindo is, certainly a new wrinkle to the abuses/misuses of his text which seem to be multiplying lately (as for instance through left and right perceptions of it as the foundational text for Hindutva). ...

"Trialogues at the Edge of the West," Chap. 1: Creativity and the Imagination

Ron — Sat, 09 Dec 2006 16:28:31 -0800

There's a profound crisis in the scientific world at the moment that is going to change science as we know it. Two of the West's fundamental models of reality are in tremendous conflict. The existing worldview of science is an unstable combination of two great tectonic plates of theory that are crashing into each other. Where they meet, there are major theoretical earthquakes and disruptions and volcanos of speculation. ...

An Ancient Computer Surprises Scientists (NYT)

Ron — Wed, 29 Nov 2006 14:04:39 -0800

...a century ago, pieces of a strange mechanism with bronze gears and dials were recovered from an ancient shipwreck off the coast of Greece. Historians of science concluded that this was an instrument that calculated and illustrated astronomical information, particularly phases of the Moon and planetary motions, in the second century B.C.
The Antikythera Mechanism, sometimes called the world’s first computer, has now been examined with the latest in high-resolution imaging systems and three-dimensional X-ray tomography. A team of British, Greek and American researchers was able to decipher many inscriptions and reconstruct the gear functions, revealing, they said, “an unexpected degree of technical sophistication for the period.” ...

"Human history as a response to a future Attractor." - A talk by Terence McKenna

Ron — Thu, 09 Nov 2006 14:41:10 -0800

This is another experimental audio file. It's a 5-minute talk by Terence McKenna, a cultural anthropologist who spent many years doing participant observation research with indigenous tribes in Central and South America. The experiences he had with the Shamans of those tribes led him to believe that humanity is in the midst of a major cultural transformation that's being mediated by an "Attractor that lies ahead in the temporal dimension."

"Human history represents such a radical break with the natural systems of biological organization that preceded it, that it must be the response to a kind of Attractor, or dwell point, that lies ahead in the temporal dimension... It's almost as though this object in hyperspace, glittering in hyperspace, throws off reflections of itself, which actually ricochet into the past––illuminating this mystic, inspiring that saint or visionary––and that out of these fragmentary glimpses of Eternity, we can build a kind of map of not only the past of the universe, of the evolution and ingression into novelty, but a kind of map of the future. ...

The Problem of ‘Mythologies of Separation' from Primordial Unity with Nature

Ron — Mon, 23 Oct 2006 20:17:53 -0700

My friend Peter Oldfield, just sent me this reflection on the profound influence on our experience that can be wrought by the religious traditions embedded in our cultures. For more about Peter's mythopoetic work, see this previous SCIY article re his "World Memory Theatre" project.

• The Religious, the Spiritual and the Secular by Robert Minor

Debashish — Thu, 19 Oct 2006 01:21:44 -0700

In this slim paperback, Robert Minor sets out with a double intention: (a) to tell the legal story of the power struggle between the Sri Aurobindo Society and Auroville; and (b) an exploration of the legal and cultural epistemological ambiguities surrounding the terms "religion", "spirituality" and "secularism" and their shaping of the discourse of modern political contestation in India, as exemplified in the story of Auroville.

AERA, The Lost City Review Project: The Great Pyramid of Giza

Ron — Wed, 04 Oct 2006 19:35:46 -0700

I had the pleasure of meeting Mark Lehner a few year's ago at Paolo Soleri's Arcosanti project, located in central Arizona, USA. I was very impressed with Mark's work, in which he's been directing the largest and most comprehensive archeological dig ever undertaken at the Great Pyramid of Giza.

Welcome to the official web site of Ancient Egypt Research Associates (AERA). We're excited to provide this window into the ongoing work of Dr. Mark Lehner and the international team of the Giza Plateau Mapping Project. ...

Can It Happen Here?: “Five Germanys I Have Known,” by Fritz Stern

Ron — Wed, 04 Oct 2006 19:22:26 -0700

In November 2005, Fritz Stern received an award for his life’s work on Germans, Jews and the roots of National Socialism, presented to him by Joschka Fischer, then the German foreign minister. With a frankness that startled some in the audience, Stern, an emeritus professor of European history at Columbia University, peppered his acceptance speech with the similarities he saw between the path taken by Germany in the years leading up to Hitler and the path being taken by the United States today. He talked about a group of 1920’s intellectuals known as the “conservative revolutionaries,” who “denounced liberalism as the greatest, most invidious threat, and attacked it for its tolerance, rationality and cosmopolitan culture,” and about how Hitler had used religion to appeal to the German public. In Hitler’s first radio address after becoming chancellor, Stern noted, he declared that the Nazis regarded “Christianity as the foundation of our national morality and the family as the basis of national life.” ...

The Smith College Museum of Ancient Inventions

Ron — Mon, 02 Oct 2006 14:46:24 -0700

This is a fascinating site. E.g., check out the Bhagdad Battery item:

"The Baghdad Battery is believed to be about 2000 years old (from the Parthian period, roughly 250 BCE to CE 250). The jar was found in Khujut Rabu just outside Baghdad and is composed of a clay jar with a stopper made of asphalt. Sticking through the asphalt is an iron rod surrounded by a copper cylinder. When filled with vinegar - or any other electrolytic solution - the jar produces about 1.1 volts. ..."

Complete Idiot's Guide to Freemasonry, by Brent Morris, Ph.D.

Ron — Fri, 08 Sep 2006 23:40:30 -0700

Complete Idiot's Guide to Freemasonry is for everyone that wants to know or even think that they know what freemasonry is about. Dr. Brent Morris has been a mathematician with the U.S. government since 1975. He currently serves as executive of the Cryptologic Mathematician Program at the National Security Agency. ...

Modern humans as early as 100,000 years ago?

Ron — Fri, 23 Jun 2006 14:07:40 -0700

Archaeologists say they have found evidence that in one respect people were behaving like thoroughly modern humans as early as 100,000 years ago: they were apparently decorating themselves with a kind of status-defining jewelry — the earliest known shell necklaces. ...

UC Berkeley extends reach to iPod generation

Ron — Thu, 27 Apr 2006 12:33:33 -0700

The University of California (UC) at Berkeley has joined other leading universities, including the Massachusetts Institute of Technology (MIT), in offering courses free to the public via the Internet. UCB is now making these course available on Apple's Computer's iTunes Music Store in an easily downloadable format for viewing on Apple's color video iPod.

Think about this. High-level academic materials that have previously been restricted only to wealthy elites are becoming available to everyone. I anticipate that we'll soon be seeing incredible new contributions to human knowledge coming from poor, unknown kids living in small Chinese, African and Indian villages. Imagine what that will do for the world!
___________
"Podcasts of selected UC Berkeley course lectures are now available through Apple's iTunes Music Store.

"Further extending its curricular reach to the iPod generation, the University of California, Berkeley, today announced "Berkeley on iTunes U," a free service that makes video and audio recordings of a growing number of course lectures available both on and off campus through Apple Computer's iTunes Music Store.

"Berkeley on iTunes U" is now available by visiting itunes.berkeley.edu, and is open to the public as well as to all UC Berkeley students.

"... As a public university, UC Berkeley has a tradition of openness," [a Berkeley spokesperson] said. "It really speaks to our motto - 'Fiat Lux,' Let there be light." ...

Wikipedia re Hindutva

Ron — Sat, 11 Mar 2006 02:14:04 -0800

The term "Hindutva" (sometimes spelled "Hinduvta") has been used in some recent SCIY posts. I just looked it up in Wikipedia and discovered how little I knew about its history, provenance, and relation to past and current Indian politics. Here's the full text, including many informative links: ...

'Give Peace A Chance,' by John Tierney, New York Times

Ron — Tue, 24 Jan 2006 11:04:07 -0800

You would never guess it from the news, but we're living in a peculiarly tranquil world. The new edition of ''Peace and Conflict,'' a biennial global survey being published next week by the University of Maryland, shows that the number and intensity of wars and armed conflicts have fallen once again, continuing a steady 15-year decline that has halved the amount of organized violence around the world. By JOHN TIERNEY New York Times, May 28, 2005

Dramatic decrease in organized violence

Ron — Tue, 24 Jan 2006 10:33:37 -0800

All forms of violence are headed down, and the crucial years are between 1985 and 1990, which is just the time when after a continual increase (see the first three charts), the number of democracies jump up. The way to understand this is that in the late 1980s, democracies achieved a critical mass in the international system, a tipping point for violence. ...

Tools Found in Britain Show Much Earlier Human Existence

Ron — Thu, 15 Dec 2005 16:45:07 -0800

A chance discovery on a routine field trip to England's Suffolk seacoast led to evidence that humans reached northern Europe 700,000 years ago, about 200,000 years earlier than previously thought, scientists said yesterday. ...

"Auroville - An Experiment in Collective Evolution"

Ron — Thu, 15 Dec 2005 04:04:36 -0800

Another interesting article re Auroville from Life Positive magazine:

The year is 1347 BC. General Horemheb, a dictator, has sent thousands of troops from his newly revived capital of Thebes to destroy Amarna, a modern city founded by the beautiful queen of Egypt, Nefertiti, and her husband, Pharaoh Amenophis IV, now known as Akhnaton. Akhnaton is a daring reformist. He has opted for a monotheist cult and worships only LIGHT, pure and free. This new city of Amarna is situated midway between Memphis (Cairo) and Thebes (Luxor), on the eastern bank of the Nile. At the center of the city, Akhnaton and Nefertiti have built a temple to the Light. Inside, there is no picture of any god, nor any image of traditional worship.

In this new city, everyone is equal: Egyptians and foreigners (many of whom are attached here), king and common people, men and women. Artists and craftsmen receive support and encouragement to express their skills fully. Money is not the sovereign ruler. ...

Discovery Verifies Mayan Civilization 2,000 Years Ago

Ron — Wed, 14 Dec 2005 18:49:45 -0800

Archaeologists have uncovered an elegantly painted 30-foot-long mural in a ceremonial chamber beneath a Guatemalan jungle pyramid, providing new evidence that Mayan civilization was in full flower more than 2,000 years ago. Archaeologist William Saturno of the University of New Hampshire and Harvard's Peabody Museum of Archaeology and Ethnology said yesterday that the San Bartolo site, in Guatemala's Peten wilderness, is "the find of a lifetime," depicting the Mayan creation myth and the crowning of a king in vivid color on a plaster wall as though "parts of it . . . were painted yesterday." ...