Science, Culture and Integral Yoga

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

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

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

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

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

Rich — Sat, 19 Sep 2009 09:53:21 -0700

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

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

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

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

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

Integral Psychology – Theorizing its Disciplinary Boundaries

Debashish — Wed, 26 Aug 2009 18:11:50 -0700

The following is a revised transcript of a talk given by me at the Cultural Integration Fellowship, San Francisco in 2008 and carried in the current edition of Sraddha, a journal of the Sri Aurobindo Bhavan, Kolkata.

In this, I bring into dialog the epistemic boundaries of the western academic discipline of Psychology and Sri Aurobindo's formulation of Integral Yoga, so as to reflect on the disciplinary formation of a field of Integral Psychology. What would such a field hold out and how would it impact the existing assumptions of both Psychology and Yoga? The insertion of such a discipline into the academy is not a trivial task. It is a project fraught with danger and possibility, which needs to be carefully negotiated. - db

Code Drifts: Tethered to Mobility, Arthur and Marilouise Kroker

Rich — Sun, 09 Aug 2009 15:24:14 -0700

Riffing off the concept of evolutionary science known as "genetic drift" the Krokers use "code drift" to describe the evolution of the global genome and the technological destining of our species. In the scenario they theorize "code drift" is the evolutionary driver of the post-human body that is tethered to its digital mobility..

In this lecture they conclude with consideration of McLuhan and Teilhard whose prophetic vision of the exteriorizion of consciousness forewarned of a planetary bio-electric nervous system, that functions now as the cultural epigenesis of our post-human bodies . The Krokers claims the originating Nietzschean event of the eclipse of one human species form and the emergence of its networked successor has already occurred.

"Code drift is the spectral destiny of the story of technology. No necessary message, no final meaning, no definite goal: only a digital culture drifting in complex streams of social networking technologies filtered here and there with sudden changes in code frequencies, moving at the speed of random fluctuations, always seeking to make of the question of identity a sampling error, to connect with the broken energy flows of ruptures, conjurations, unintelligibility, bifurcations. When the Book of Genesis gives way to the Book of (Information) Genetics, we are suddenly exited into a culture of epigenesis with code drifts as its primary impulse, all the human anxiety of being tethered to mobility its primary affect, and the novel historical experience of literally being skinned by technology as the body is increasingly wrapped in the new nervous system that is the global data genome"

Technology in a Global World by Andrew Feenberg

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

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

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

Heidegger, Habermas and the Essence of Technology by Andrew Feenberg

Debashish — Sat, 06 Jun 2009 12:52:19 -0700

Andrew Feenberg is the Canada Research Chair in Philosophy of Technology at the School of Communication, Simon Fraser University. In this article he considers the specificity of our Modern Age as Technology, as identified and theorized both by Martin Heidegger and Jurgen Habermas. Both these seiminal modern/contemporary thinkers, though marked by divergence in important respects, see Technology as the determining agent for modern subjectivity as a condition of subjection, alientaion, instrumentalization, homogeniety and social fragmentation. Feenberg here analyzes primary and secondary characteristics of Technology and indicates possibilties of technological reform in a post-industrial context to reintegrate culture, community, creativity and participatory improvization into world culture. One may note that though for the purposes of his own transformative discourse, Feenberg construes Heidegger and Habermas oppositionally as essentialistic in their characterization of Technology, in fact his reformative possibiltiies return us to Heidegger's view of the essence of Techne as Poiesis.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Goodbye To All That: Nature and the Future Body in Sri Aurobindo

Rich — Fri, 24 Apr 2009 14:08:00 -0700

Reference: 100 Years of Sri Aurobindo on Evolution

This is the first part of a longer meditation on the future bodies. I have entitled this section “Goodbye To All That” which is the title of Robert Graves autobiography in which he recounts his experiences in the trenches in WWI. What he is saying goodbye to is the passing of an era: of the naive, carefree, class based culture of Edwardian England, which did not survive the war. Sri Aurobindo wrote the passages referenced here at about the time the Edwardian era ended and the great war began. Because our views and valorization of nature are cultural constructions, to appreciate why Sri Aurobindo extrapolates a certain form of naturalism into the future body we must first excavate his conceptions of “what is natural.”

The context of his writing referenced here on evolution and the future body seems to flow naturally out of a post-romantic protestant view of Nature he must have been exposed to growing up in England which lived on well into the Edwardian era. To the British upper classes it was a view of nature as pristine, which they enjoyed in well manicured English country gardens, not yet smeared with the blood of the trenches. Above all nature was clearly distinct from the machinery given to us by culture.

In forming his view of nature Sri Aurobindo took account of Ruskin's, Carlyle's, and Arnold's critique of industrialism. This view of nature was certainly valuable for sacramentalizing nature at a time when the Industrial Revolution was rapidly desecrating it. Today however, the interpenetration of nature by information technologies and genetic engineering has added enough complexity to what it means to be natural/human that we can no longer escape environments which are increasingly mediated by technology. Electricity undergirds much of our phenomenological experience of the world, bio-technology sustains our physical presence in it. In such a brave new world the continuity of the already developed evolutionary form with all its biological naturalism seems to be a reality to which we have already said goodbye

But, what is important for us in Sri Aurobindo's vision of the future body ....

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

Virtual Bodies and Flickering Signifiers N. Katherine Hayles

Rich — Thu, 12 Mar 2009 20:40:17 -0700

I understand "human" and "posthuman" to be historically specific constructions that emerge from different configurations of embodiment, technology, and culture. A convenient point of reference for the human is the picture constructed by nineteenth-century U.S. and British anthropologists of "man" as a tool-user.(15) Using tools may shape the body (some anthropologists made this argument), but the tool nevertheless is envisioned as an object, apart from the body, that can be picked up and put down at will. When the claim could not be sustained that man's unique nature was defined by tool use (because other animals were shown also to use tools), the focus shifted during the early twentieth century to man the tool-maker. Typical is Kenneth P. Oakley's 1949 Man the Tool-Maker, a magisterial work with the authority of the British Museum behind it.(16) Oakley, in charge of the Anthropological Section of the museum's Natural History division, wrote in his introduction, "Employment of tools appears to be [man's] chief biological characteristic, for considered functionally they are detachable extensions of the forelimb" [p. 1]. The kind of tool he envisioned was mechanical rather than informational; it goes with the hand, not on the head. Significantly, he imagined the tool to be at once "detachable" and an "extension," separate from yet partaking of the hand. If the placement and kind of tool marks his affinity with the epoch of the human, its construction as a prosthesis points forward to the posthuman. Similar ambiguities informed the Macy Conference discussions taking place during the same period (1946-53), as participants wavered between a vision of man as a homeostatic self-regulating mechanism whose boundaries were clearly delineated from the environment,(17) and a more threatening, reflexive vision of a man spliced into an informational circuit that could change him in unpredictable ways.

By the 1960s, the consensus within cybernetics had shifted dramatically toward reflexivity. By the 1980s, the inertial pull of homeostasis as a constitutive concept had largely given way to theories of self-organization that implied radical changes were possible within certain kinds of complex systems.(18) Through these discussions, the "posthuman" future of "humanity" began increasingly to be evoked. Examples range from Hans Moravec's invocation of a "postbiological" future in which human consciousness is downloaded into a computer, to the more sedate (and in part already realized) prospect of a symbiotic union between human and intelligent machine that Howard Rheingold calls "intelligence augmentation."(19) Although these visions differ in the degree and kind of interfaces they imagine, they concur that the posthuman implies a coupling so intense and multifaceted that it is no longer possible to distinguish meaningfully between the biological organism and the informational circuits in which it is enmeshed. Accompanying this change, I have argued, is a corresponding shift in how signification is understood and corporeally experienced. In contrast to Lacanian psycholinguistics, derived from the generative coupling of linguistics and sexuality, flickering signification is the progeny of the fascinating and troubling coupling of language and machine.

The Flames - a short story by Olaf Stapledon

Debashish — Tue, 28 Oct 2008 01:12:49 -0700

William Olaf Stapledon (1886-1950) was a British writer of Science Fiction, who dealt with themes which explored heightened utopic possibilities of human subjectivity. As one may see from his dates, he lived somewhat contemporaneously with Sri Aurobindo and it is not unlikely that he may have come across his writings or ideas. Stapledon's philosophical explorations into collective consciousness led him to use the term "supermind" for a global consciousness related to the mutual resonance and union of all human minds. Such ideas as also those of communication between different life forms and explorations of humanity's seeking for Truth and future perfection form the subject of many of his books. Stapledon may be thought of as one of the founders of modern Sci-fi and had a strong influence on other such masters of the genre as Arthur C. Clarke, Brian Aldiss, Stanislaw Lem, C. S. Lewis and John Maynard Smith. In this short story, The Flames, Stapledon brings together many of these themes and explores them from a certain perspective.

MAYAN SYNERGY, by Alehandra Libelula

Ron — Mon, 20 Oct 2008 11:11:00 -0700

This article is a change of pace from the rather scholarly nature of many of SCIY's articles. It's a true report by a Mexican friend of mine named Alehandra of an unusually detailed dream that turns out to be remarkable synchronistic with events in her life. If it seems a bit too far out, I suggest viewing it as an interesting case study of the cultural imbededness of experiences that seem objectively real. - I can personally attest to the unpretentious honesty of the author.

'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'. ... "

Panoptic to Cyberoptics by Alexander Ried

Rich — Tue, 07 Oct 2008 19:14:14 -0700

In his 'Postscript on Control Societies,' Deleuze marks our emergence from the disciplinary, panoptic societies Foucault studies. He describes a movement from a society 'equipped with thermodynamic machinces presenting the passive danger of entropy and the active danger of sabotage' to a society functioning 'with information technology and computers, where the passive danger is noise and the active, piracy and viral contamination' (Deleuze, 1995: 180). Deleuze's observations suggest more than a shift in the metaphors by which we understand society; they indicate a shift in the material relationship between humans and machines. Deleuze and Guattari's work has extensively explored this relationship, from molecular proto-machines of desire to the molar assemblages of the state. Their work operates, in part, on the shifting boundaries between aesthetic and technological paradigms. Science Fiction has also worked upon this boundary. Though the generic term 'Science Fiction' only hints at the multiple possibilities for communication (and contamination) between the two, Deleuze and Guattari recognize its potential, noting that the genre 'has gone through a whole evolution taking it from animal, vegatable and mineral becomings to becomings of bacteria, viruses, molecules, and things impreceptible' (1987: 248).

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.

Beyond Reductionism: by Jaron Lanier (Edge)

Rich — Sun, 08 Jun 2008 09:39:09 -0700

First of two articles on a new science whose principles are that of emergence rather than reduction. The idea of reinventing the sacred is an interesting one since emergence rekindles a wonder in an irreducible Mystery. Interesting also is the fact that even as Lanier, Kaufmann, and other complexity scientist steadfastly avoid mapping a specific metaphysical narrative on to their descriptions of reality, in the end wind up with a view which shares much with Advaita or Buddhist constructions of the world. However, although the new science of emergence attempts to speak to human agency and observation, the phenomenological and social spheres of experience seem lacking in their calculations for achieving what could be called an integral view rc...

I would like to begin a discussion about the first glimmerings of a new scientific world view — beyond reductionism to emergence and radical creativity in the biosphere and human world. This emerging view finds a natural scientific place for value and ethics, and places us as co-creators of the enormous web of emerging complexity that is the evolving biosphere and human economics and culture. In this scientific world view, we can ask: Is it more astonishing that a God created all that exists in six days, or that the natural processes of the creative universe have yielded galaxies, chemistry, life, agency, meaning, value, consciousness, culture without a Creator. In my mind and heart, the overwhelming answer is that the truth as best we know it, that all arose with no Creator agent, all on its wondrous own, is so awesome and stunning that it is God enough for me and I hope much of humankind.

Thus, beyond the new science that glimmers a new world view, we have a new view of God, not as transcendent, not as an agent, but as the very creativity of the universe itself. This God brings with it a sense of oneness, unity, with all of life, and our planet — it expands our consciousness and naturally seems to lead to an enhanced potential global ethic of wonder, awe, responsibility within the bounded limits of our capacity, for all of life and its home, the Earth, and beyond as we explore the Solar System....

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

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

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

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

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

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

Future Bodies: Evolution & Progress

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

(courtesy Google Images)

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

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

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

Albert Hofmann, 102; Swiss chemist discovered LSD

Ron — Thu, 01 May 2008 02:00:00 -0700

Albert Hofmann was a synthetic chemist with Sandoz Laboratories, now Novartis, in Switzerland when in 1943 he stumbled on the hallucinatory effects of LSD. After it became seen by Harvard's Timothy Leary and others in the '60s as a pathway to spiritual enlightenment, and then as a major recreational drug, ...

James Howard Kunstler: April 28, 2008 - A Collective Psychic Bubble

Ron — Tue, 29 Apr 2008 16:00:34 -0700

...This has been a pretty remarkable month, actually, with all the problems of "The Long Emergency" accelerating impressively. Oil is now testing the $120 mark, the airline industry is imploding (largely over fuel costs), the housing scene has reached a degree of collapse unseen since the 1930s, food shortages have strayed out of the Third World and begun to affect Japan and the USA, bats are dying of a mysterious disease in the Northeast, and the Arctic sea ice is shrinking away to nothing.

We're in a strange collective psychic bubble. We'd like to forget about all these troubling rumors of hardship and bad weather and just get on with the daily task of making a living and paying for stuff and enjoying our customary entertainments. The comforting ceremonies of everyday life seem to continue. The freeways are still full of cars. Nancy Grace comes on TV dependably at 8 p.m. and is there deploring the latest pervert arrest. The baseball season has ramped up and the teams are criss-crossing the nation in their chartered airplanes. The stock market is actually going up -- what's wrong with that?

But there's an equally eerie vibe out there that things are seriously out-of-whack. We're on the edge of something. We're at the entrance of a dark passage where some of the ceremonies of daily life meet resistance. You go to the WalMart and five of your six credit cards are refused. Uh oh. It begins to dawn on you that you're spending a quarter of your take-home pay filling up the gas-tank every week. There's no dial tone when you pick up the telephone. How could all the supermarkets in town be out of rice? The local hospital just declared bankruptcy. The neighbors down the street auctioned off all their furniture in the driveway last week. Why does the cat pick up so many ticks these days? ...

Attention Deficit Hyperactivity Disorder in Adults Recognition and Management

rakesh — Sat, 19 Apr 2008 16:04:59 -0700

Attention-deficit hyperactivity disorder (ADHD) is considered the most common psychiatric disorder experienced during childhood. Some references indicate an incidence as high as 10% of American school-age children. Most references, however, place the incidence in this age group at around 2%–5%. Approximately 80% of children with ADHD continue to have symptoms of the condition as adolescents, and more than 60% of children experience symptoms as adults. If these estimates are correct, between 2 and 5 million adults who had ADHD as a child continue to be affected by the condition. Many adults with ADHD have not been diagnosed as such.

Could Science and Art Become One and the Same?, by Greg Wendt

Ron — Thu, 17 Apr 2008 01:00:00 -0700

Science aims to help us gain an understanding of reality, yet how can that which is dictated by the laws of logic be used to explain the parts of reality that are non-logical? -- Is it possible that art can be used in a scientific way to create a more accurate expression of reality and a greater understanding of human experience?

A recent article by Jonah Lehrer in SEED Magazine called "The Future of Science....Art?" asks whether art is better suited than science to portray the reality of inner experience: ...

Brain Doping In Academics, No Joking

Ron — Sat, 12 Apr 2008 02:00:00 -0700

Nature magazine publishes the results of an online survey of 1400 scientists from 60 countries. -- One in five respondents said they had used drugs for non-medical reasons to stimulate their focus, concentration or memory.

For those who choose to use, methylphenidate (Ritalin) was the most popular: 62% of users reported taking it. 44% reported taking modafinil (Provigil), and 15% said they had taken beta blockers such as propanolol, revealing an overlap between drugs. 80 respondents specified other drugs that they were taking. The most common of these was adderall, an amphetamine similar to methylphenidate. But there were also reports of centrophenoxine, piractem, dexedrine and various alternative medicines such as ginkgo and omega-3 fatty acids. ...

'Going beyond God,' Karen Armstrong's transformed views of religion

Ron — Thu, 10 Apr 2008 15:29:03 -0700

Imho, this is an important article about the pluses and minuses of religion, an interview with a former nun who has had many deep experiences of what she writes. Highly recommended. ~ ronjon

Karen Armstrong is a one-woman publishing industry, the author of nearly 20 books on religion. When her breakthrough book "A History of God" appeared in 1993, this British writer quickly became known as one of the world's leading historians of spiritual matters. Her work displays a wide-ranging knowledge of religious traditions -- from the monotheistic religions to Buddhism. What's most remarkable is how she carved out this career for herself after rejecting a life in the church.

At 17, Armstrong became a Catholic nun. She left the convent after seven years of torment. "I had failed to make a gift of myself to God," she wrote in her recent memoir, "The Spiral Staircase." While she despaired over never managing to feel the presence of God, Armstrong also bristled at the restrictive life imposed by the convent, which she described in her first book, "Through the Narrow Gate." When she left in 1969, she had never heard of the Beatles or the Vietnam War, and she'd lost her faith in God. ...

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.

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.....

1) The Anthropic Principle: Leonard Susskind's Reply #1 to Lee Smolin #1

Ron — Thu, 28 Feb 2008 13:23:59 -0800

1) Here's Leonard Susskind's answer to Lee Smolin's first email:

Yesterday I received an email message from Lee Smolin asking for my comments about a paper he had posted the previous day [1]. Having not had a chance to read the paper I asked if he would summarize the arguments. He was kind enough to do so in an admirably concise and clear summary. (See above). -- I took a quick look at the paper just to make sure that there was not more that I might have missed in the summary. -- I noticed that in the paper Smolin quotes the philosopher, Karl Popper. Personally I don't think these are deep philosophical issues requiring a heavyweight like Popper. Weinberg was just using good old fashioned common sense.

Weinberg's argument, which is clearly stated in his general audience book Dreams of a Final Theory is not that the cosmological constant has to be smaller than the limit from galaxy formation. If it were, then Smolin would be correct: the Anthropic Principle doesn't add much to the observed fact that galaxies exist. What Weinberg argued was that if the Anthropic Principle is correct, then the cosmological constant will probably not be much smaller than the galaxy formation limit. Weinberg was just expressing the common sense opinion that if anthropics is the only reason the cosmological constant is small, then it is unlikely that it will be orders of magnitude smaller than the anthropic limit. -- Was it a prediction that could be proved wrong? Most people thought so. Just about everyone I know was certain that the cosmological constant was exactly zero.

Smolin's next argument involves what he calls a scientific alternative to the Anthropic Principle. He argues for a Darwinian natural selection principle. Smolin believes, as I do, that universes can reproduce and give rise to mutated offspring that differ in the values of the constants of nature. He believes the mechanism involves black holes while I believe it involves eternal inflation and Coleman de Luccia bubble nucleation. But either will do. ...

0) Smolin vs. Susskind: The Anthropic Principle. Lee Smolin's first letter to Leonard Susskind

Ron — Wed, 27 Feb 2008 02:11:50 -0800

Introduction

Recently, I received a copy of an email sent by Leonard Susskind to a group of physicists which included an attached file entitled "Answer to Smolin". This was the opening salvo of an intense email exchange between Susskind and Smolin concerning Smolin's argument that "the Anthropic Principle (AP) cannot yield any falsifiable predictions, and therefore cannot be a part of science".

After reading several postings by each of the physicists, I asked each if (a) they would consider posting the comments on Edge, and (b) if they would write a new, and final "letter". -- Both agreed, but only after a negotiation: (1) No more than 1 letter each; (2) Neither sees the other's letter in advance; (3) No changes after the fact. A physics shoot-out.
While this is a conversation written by physicists for physicists, it should nonetheless be of interest for Edge readers as it's in the context of previous Edge features with the authors, it's instructive as to how science is done, and it's a debate that clarifies, not detracts. And finally it's a good example of what Edge is all about, where contributors share the boundaries of their knowledge and experience with each other and respond to challenges, comments, criticisms, and insights. The constant shifting of metaphors, the intensity with which we advance our ideas to each other — this is what intellectuals do. Edge draws attention to the larger context of intellectual life. ...

"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. ...

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

Ron — Fri, 11 Jan 2008 15:48:14 -0800

Thanks to RY Deshpande for recommending this article. ~ rj

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

Climate Change, Courage & Celebration, by Frances Moore Lappe

Ron — Fri, 04 Jan 2008 11:57:52 -0800

...I’ve spent much of my life focused on learning that, in regard to world hunger, fear and guilt don’t truly motivate systemic change. Sometimes they have the exact opposite effect. Telling people “no” can intensify our craving, our grasping for even more before it’s all gone.

Yet many impassioned, well-intentioned environmentalists believe that now we must sound the shrillest possible alarm, for Americans are asleep—unaware of the now near certainty that unless we cut carbon emissions by 80 percent by 2050 or earlier, the consequences of climatic disruption will be catastrophic.

But what if many of our messages are themselves trapped in mechanistic and moralistic thinking that helped get us into this mess in the first place? And what if, to make this historic turn seem possible—even compelling—we changed the way we talk and think about it?

Instead of scolding people for being wasteful, we encourage ourselves and others to shed a belief system that denies us power and happiness, and keeps us on a treadmill wasting the Earth’s plenty. In that inefficient system, only 6 percent of the material extracted and processed actually ends up in products we use. Rather than “power down” we can offer ways to “align with the Earth’s answers.” After all, the sun provides daily doses of energy 15,000 times what we currently use from fossil sources. The message might also shift from “simplify” to enrich and diversify as we make new connections in our heads and in our communities, as we learn new skills and ways of being. The challenge becomes less about restriction and more about trusting our common sense and curiosity. ...

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

Ron — Sat, 29 Dec 2007 14:35:50 -0800

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

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

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

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

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

Ron — Fri, 28 Dec 2007 22:41:25 -0800

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

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

'The Holographic Universe', by Michael Talbot

Ron — Thu, 27 Dec 2007 12:29:21 -0800
As part of my preparation for an intensive training I'm starting in January on the Big Island of Hawaii with the innovative physicist Nassim Haramein, I'm now reading the book The Holographic Universe, by Michael Talbot. I recommend this book.
...The idea that consciousness and life (and indeed all things) are ensembles enfolded throughout the universe has an equally dazzling flip side. Just as every portion of a hologram contains the image of the whole, every portion of the universe enfolds the whole. This means that if we knew how to access it we could find the Andromeda galaxy in the thumbnail of our left Hand. we could also find Cleopatra meeting Caesar for the first time, for in principle the whole past and implications for the whole future are also enfolded in each small region of space and time. ...

"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. ...

"Code Name God" – Science Could Support Spiritual Beliefs

Ron — Tue, 18 Dec 2007 16:33:07 -0800
Dr. Mani Bhaumik is the co-inventor of the laser technology that made Lasik eye surgery possible. His contributions to science merited the rare dual election as a fellow of the American Physical Society and the Institute of Electrical and Electronics Engineers, while his successes won him a spot on Lifestyles of the Rich and Famous. Eventually he discovered that :happiness is an inside job," and immersed himself in study of the hidden relationship between science and spirituality and the integration of mind and matter. He has published over fifty papers in professional journals and maintains a lively correspondence with other physicists around the world. His alma mater, Indian Institute of Technology, bestowed him with an honorary D.Sc. degree for lifetime academic achievements. Dr. Bhaumik is the founder of the Mani Bhaumik Educational Foundation, which currently provides full scholarships to sixty seven extremely bright but underprivileged Indian young men and women to enable them to earn a university degree in science, engineering or medicine. His US Foundation, Cosmogenics, is set up to foster research in consciousness and healing as well as mind/body integration. ...

The Spiritual Tradition at the Roots of Western Civilization

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

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

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

Blue Brain Project Moves Onto Whole Brain, Really?

Ron — Mon, 03 Dec 2007 14:40:11 -0800
"An ambitious project to create an accurate computer model of the brain has reached an impressive milestone," writes today's Technology Review. "Scientists in Switzerland working with IBM researchers have shown that their computer simulation of the neocortical column, arguably the most complex part of a mammal's brain, appears (emphasis added) to behave like its biological counterpart. By demonstrating that their simulation is realistic, the researchers say, these results suggest that an entire mammal brain could be completely modeled within three years, and a human brain within the next decade..."

The article goes onto to share the response of Christof Koch from Caltech who calls the 10 year target of modeling the human brain "ridiculous." Despite the fantastic progress to date I agree with Christof on this. ...

Taking Science on Faith, by Paul Davies (NYT)

Ron — Mon, 03 Dec 2007 12:14:52 -0800
Thanks to RY Deshpande for referring this article.
SCIENCE, we are repeatedly told, is the most reliable form of knowledge about the world because it is based on testable hypotheses. Religion, by contrast, is based on faith. The term "doubting Thomas" well illustrates the difference. In science, a healthy skepticism is a professional necessity, whereas in religion, having belief without evidence is regarded as a virtue.

The problem with this neat separation into "non-overlapping magisteria," as Stephen Jay Gould described science and religion, is that science has its own faith-based belief system. All science proceeds on the assumption that nature is ordered in a rational and intelligible way. You couldn't be a scientist if you thought the universe was a meaningless jumble of odds and ends haphazardly juxtaposed. When physicists probe to a deeper level of subatomic structure, or astronomers extend the reach of their instruments, they expect to encounter additional elegant mathematical order. And so far this faith has been justified.

The most refined expression of the rational intelligibility of the cosmos is found in the laws of physics, the fundamental rules on which nature runs. The laws of gravitation and electromagnetism, the laws that regulate the world within the atom, the laws of motion — all are expressed as tidy mathematical relationships. But where do these laws come from? And why do they have the form that they do? ...

What I'm optimistic about (and not), by Ray Kurzweil

Ron — Mon, 19 Nov 2007 19:34:01 -0800
Optimism exists on a continuum in between confidence and hope. Let me take these in order.

I am confident that the acceleration and expanding purview of information technology will solve within twenty years the problems that now preoccupy us. -- Consider energy. We are awash in energy (10,000 times more than required to meet all our needs falls on Earth) but we are not very good at capturing it. That will change with the full nanotechnology-based assembly of macro objects at the nano scale, controlled by massively parallel information processes, which will be feasible within twenty years. Even though our energy needs are projected to triple within that time, we'll capture that .0003 of the sunlight needed to meet our energy needs with no use of fossil fuels, using extremely inexpensive, highly efficient, lightweight, nano-engineered solar panels, and we'll store the energy in highly distributed (and therefore safe) nanotechnology-based fuel cells. Solar power is now providing 1 part in 1,000 of our needs, but that percentage is doubling every two years, which means multiplying by 1,000 in twenty years.

Almost all the discussions I've seen about energy and its consequences (such as global warming) fail to consider the ability of future nanotechnology-based solutions to solve this problem. This development will be motivated not just by concern for the environment but also by the $2 trillion we spend annually on energy. This is already a major area of venture funding.

Consider health. As of just recently, we have the tools to reprogram biology. This is also at an early stage but is progressing through the same exponential growth of information technology, which we see in every aspect of biological progress. The amount of genetic data we have sequenced has doubled every year, and the price per base pair has come down commensurately. The first genome cost a billion dollars. The National Institutes of Health is now starting a project to collect a million genomes at $1,000 apiece. We can turn genes off with RNA interference, add new genes (to adults) with new reliable forms of gene therapy, and turn on and off proteins and enzymes at critical stages of disease progression. We are gaining the means to model, simulate, and reprogram disease and aging processes as information processes. In ten years, these technologies will be 1,000 times more powerful than they are today, and it will be a very different world, in terms of our ability to turn off disease and aging. ...

Invitation to participate in the "Aim of Life" Integral Education Leadership survey

Ron — Tue, 13 Nov 2007 19:18:13 -0800

I just received the following request from my friend, Prapanna Smith, principal of the innovative and very successful Integral Elementary School and Rainbow Kids Integral Preschools in La Jolla, a small oceanside suburb of San Diego, California, USA. I can speak personally for Prapanna's skills and integrity. I recommend participating in the survey he describes below. ~ ronjon
Hi Ron,

Can you please post the request below to the SCIY Blog where people will see it and hopefully participate? I tried, but I was not sure how or where to do so.

Thanks.

Prapanna
**********************************************
I am currently working on a Doctorate (Ed.D) in the Joint Doctoral Program in Educational Leadership at UC San Diego and CSU San Marcos. Through some of the research for my dissertation I discovered some really interesting ideas regarding life purpose. In light of Mother's opening in her essay on "The Science of Living" ("An aimless life is always a miserable life. . .") life purpose is a particularly relevant idea in the context of Integral Education research.

Recently I found two interesting surveys on life purpose and sources of meaning in life, which I would like to use as a sort of trial run for the collection and analysis of data. I have uploaded the questions from these surveys to Survey Monkey, a website where one can create, store, and administer research instruments. I am calling this the Aim in Life Survey.

I would be very grateful if we can get as many members of the worldwide Sri Aurobindo community as possible to fill out the survey on-line by going to the link below. The survey consists of six pages and should only take about 15-20 minutes to complete. The survey is completely confidential. My interest in doing this is to validate the survey and then share the findings with anyone here who would be interested in them.

The more participants the better. There are hundreds of people on the SCIY Blog and I need a minimum of 200 respondents to get reliable data. If you take the survey, make sure you complete all six pages and answer all the questions.

If you choose to participate, please click here:

<a href="http://www.surveymonkey.com/s.aspx?sm=4i_2fZx0hoAZ7aRGumkXBWPQ_3d_3d">Click Here to take the Aim in Life survey</a>

If you have any questions, please feel free to contact me.

Thanking everyone in advance,

Prapanna
***************************************************
Prapanna Smith, MAED
Principal, Integral Elementary School
Rainbow Kids Integral Preschool
http://www.IntegralElementary.com
http://www.RainbowKidsSchool.com
Office: 858-450-4321
Cell: 858-204-2096

Are we entitled to be happy? - by Andrew Cohen

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

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

The Universe in a Single Atom, by His Holiness the Dalai Lama

Ron — Wed, 31 Oct 2007 23:56:17 -0700
I'm reading this book now and am quite impressed by it. Highly recommended!

~ ronjon

I have often wondered about the interface of key Buddhist concepts and major scientific ideas. This book is the result of that long period of thinking and of the intellectual journey of a Buddhist monk from Tibet into the world of bubble chambers, particle accelerators, and fMRI. ...

Which Came First: The Chicken or the Big Bang?

Ron — Mon, 29 Oct 2007 23:16:48 -0700
"...some of the currently fashionable theories... are those involving multiple universes or multiple dimensions. ... Exceedingly popular among quantum physicists and string theorists, these "multiverse" ideas attempt to account for our universe's life-friendliness by proposing that it just happens to be one of billions of other universes that didn't turn out so well. After all, in a "multiversal" ocean of zillions of infinitely varied soap bubbles, they reason, there would have to be at least one with the precise qualities necessary to give rise to living beings like ourselves, and of course, that's the one we're in.

Still other scientists, arguing on behalf of what's known as the anthropic principle—the general idea that our universe's life-friendliness is not a random accident—find this kind of speculation absurd. "To be blunt, in my view, it's just giving up," cosmologist James N. Gardner, author of "Biocosm," told WIE. "It represents a failure to recognize that just as the appearance of a seemingly well-tuned natural world constituted a vital set of clues for Darwin to follow, so, too, does the appearance of a seemingly well-tuned cosmos constitute a vital set of clues that should be pursued." Arizona State University physicist Paul Davis agrees. In his latest book, "Cosmic Jackpot: Why Our Universe Is Just Right for Life," he argues that most theories about a multiverse simply represent a failure of the imagination. He much prefers two alternatives: 1) the idea that there is some kind of implicit life force or evolutionary impulse guiding the emergence of life and consciousness in our universe, or 2) what's been described as Davies' "self-creating universe in a teleological backward causation" theory.

He proposes that the natural laws forged so precisely fourteen billion years ago in the big bang happened to favor the eventual emergence of life because our existence as living beings, here and now, actually fine-tuned them to be that way—retroactively. "Crazy though the idea may seem at first," Davies explains, "there is in fact no fundamental impediment to a mechanism that allows later events to influence earlier events." Invoking arcane mysteries of quantum physics such as entanglement, nonlocality, and the idea that conscious observation plays an essential role in "collapsing" quantum potentials into concrete reality, Davies contends that the presence of conscious observers today is no accident. Our existence, he says, is due to the ability of conscious observations to ripple forward and backward in time, influencing even the quantum fluctuations that took place in the initial nanoseconds of the big bang itself—a time when the laws of physics were still susceptible to subtle tweaking. "If the conditions necessary for life are somehow written into the universe at the big bang," Davies told "New Scientist" last fall, "there must be some sort of two-way link." In other words, the universe may be continually pulling itself up by its own bootstraps—from the future to the past—as a self-correcting, self-contained, and very living system. ...

God pent in the mire and Technocapitalism

Ron — Mon, 22 Oct 2007 16:26:26 -0700
I'm reposting here an important comment that was originally posted by RY Deshpande on Tue 18 Sep 2007. Comments are invited.
Can technocapitalism be an opportunity for shaping the future of mankind in any decisive way? Ronjon’s query (12 January 2007) to this effect follows from Sri Aurobindo’s letter about his poem The Life Heavens: God is pent in the mire, but that very fact imposes a necessity to break through that prison to a consciousness rising to the heights. This raises the question whether the rise of technocapiltalism could be interpreted as a disguised opportunity that "imposes a necessity to break through that prison..."? This effectively amounts to asking the question if by the means and methods of technocapitalism, consciousness could rise to the heights. ...

Monks and Scientists to Conduct Research on Mind-Body Links

Ron — Fri, 19 Oct 2007 11:11:21 -0700
The Dalai Lama has always taught enlightenment — but what few people know is he says that path includes lessons in modern science. -- And Emory [University, USA] will now assist Tibetans to realize His Holiness’s vision.

“It has been His Holiness the Dalai Lama’s lifelong vision to find a way to converge spirituality and science,” said Geshe Lobsan Tenzin Negi, chair of the Emory-Tibet partnership.

Next summer, faculty including religion professor John Dunne and biology professor Alexander Escobar will journey to the Tibetan exile community in Dharamsala, India, to educate Buddhist monks and nuns about modern science. ...

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

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

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

The Global Consciousness Project (EGG)

Ron — Tue, 16 Oct 2007 13:35:21 -0700
The Global Consciousness Project, also called the EGG Project, is an international, multidisciplinary collaboration of scientists, engineers, artists and others. This website introduces methods, technology, and empirical results under the "Scientific Work" menu below, and gives background, interpretations, and implications under "Aesthetic View".

We have been collecting data from a global network of random event generators since August, 1998. The network has grown to about 65 host sites around the world running random colors per egg per sec custom software that reads the output of physical random number generators and records a 200-bit trial sum once every second, continuously over months and years. The data are transmitted over the internet to a server in Princeton, NJ, USA, where they are archived for later analysis. Individual data create a random tapestry of color. The dot below indicates their global coherence.

Our purpose is to examine subtle correlations that reflect the presence and activity of consciousness in the world. We have learned that when millions of us share intentions and emotions the GCP/EGG network shows correlations. We can interpret this as evidence for participation in a growing global consciousness. It suggests we have the capability and responsibility for conscious evolution. ...

Off to Burning Man for the next 10 days

Ron — Fri, 24 Aug 2007 11:11:56 -0700

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

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

Burning Man 2007 Art Theme: "The Green Man"

Ron — Tue, 21 Aug 2007 10:55:11 -0700

His name means the Green One or Verdant One, he is the voice of inspiration to the aspirant and committed artist. He can come as a white light or the gleam on a blade of grass, but more often as an inner mood. The sign of his presence is the ability to work or experience with tireless enthusiasm beyond one's normal capacities ...

And I have felt....a sense sublime
Of something far more deeply interfused,
Whose dwelling is the light of setting suns,
And the round ocean, and the living air,
And the blue sky, and in the mind of man,
A motion and a spirit, that impels
All thinking things, all objects of all thought,
And rolls through all things.

~ William Wordsworth, Tintern Abbey

Burning Man 2007: What is Burning Man?

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

Entheon Village at Burning Man

Ron — Sat, 18 Aug 2007 14:59:26 -0700

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

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

Second Life: An alternate universe

Ron — Fri, 27 Jul 2007 11:30:28 -0700
It's 1 a.m., and the "Dublin" nightclub is packed. Women in trendy ball gowns and men in miniskirts dance to Bon Jovi. Simon Stevens spins his wheelchair across the room, then leaps up and starts dancing, a move he can execute only here in Second Life, a 3-D virtual world that Stevens roams on his PC screen, using an avatar - a graphic rendering of himself, liberated from his cerebral palsy. "I flourish in Second Life," says the 33-year-old, who heads a disability-consulting firm called Enable Enterprises, out of his home in England. "It's no game - it's a serious tool." Rhonda Lillie and Paul Hawkins live thousands of miles apart - she in California, he in Wales - and until this week, had never met face to face. But they've been dating for more than two years - in Second Life. The detachment of meeting through their avatars allowed them to open up to one another in a way they might never have done in the real world. "We felt like we could go in and really be ourselves," Lillie says.

Anshe Chung is a virtual land baroness with a real-life fortune. The woman behind the Anshe avatar is Ailin Graef, a former language teacher living near Frankfurt, Germany. Three years ago she started buying and developing virtual land in Second Life to see whether its virtual economy could sustain a real life. Turns out it can: Chung became Second Life's first millionaire in 2006. Her business, Anshe Chung Studios, with a staff of 60, buys virtual property and builds homes or other structures that it rents or sells to other denizens of Second Life. ...

Is the Universe alive?

Ron — Sun, 22 Jul 2007 12:00:00 -0700
Although somewhat dated (1996-98), this series of articles from the 'New Scientist,' provides a good background for a scientific explanation [Linde and Smolin's evolutionary "multiverse" theory] of the profound mystery of how life began on Earth, given the apparently enormous statistical odds against our universe itself being life-fertile. In fact, our Universe seems to be perfectly "fine-tuned" to foster life.

...This problem of fine-tuning is generally regarded as the biggest difficulty with inflation. It is essentially an example of the Goldilocks effect: why is inflation, like so many other properties of the Universe, "just right" to allow our Universe to exist. But the fine-tuning problem can be resolved by taking on board the idea that the Universe itself is alive and has evolved. A key feature of the argument is that the birth of the Universe-an outburst from a singularity-is essentially a mirror image of the collapse of a massive object into a black hole, which is an implosion towards a singularity. ...

The [Astronauts'] Overview Effect Goes Viral

Ron — Sun, 22 Jul 2007 03:00:00 -0700

Back on February 7th 1971 (Earth time), Ed Mitchell was speeding much faster than a rifle bullet, on track between the Earth and Moon. That’s when the strangest thing happened… Mitchell had piloted Apollo 14’s Lunar Module down to the Fra Mauro region of the Moon, become the sixth human to do science in the dust, and gotten himself and Cdr. Alan Shepard back off the regolith and onto their bus ride back home. -- Now he was bored. “We were just systems engineers on a perfectly functioning spacecraft.” So he looked out the window. The Command Module was pointing “up” – which is to say perpendicular to the plane of the Solar System – and spinning slowly, about once every two minutes. “Barbecue Mode”, it’s called; to evenly heat the vehicle. Ed was floating, watching the Earth, Moon, Sun and starfield pan by.

And then, without warning: an overwhelming feeing of bliss, timelessness, connected-ness… He suddenly and deeply felt the understanding of his constituent atoms as having been born in the fires of ancient supernovas. He saw Earth and it’s people and all it’s other species and systems as a unified integrated synergistic whole. He felt good; ecstatic actually… He was not the first – nor the last – to have this specific epiphany. -- Rusty Schweikart had felt it back on March 6th 1969 during a spacewalk outside his Apollo 9 vehicle: “When you go around the Earth in an hour and a half, you begin to recognize that your identity is with that whole thing. That makes a change…it comes through to you so powerfully that you’re the sensing element for Man.”

20 years ago, author Frank White collected, sifted, polished and curated the observations of 30 astronauts and cosmonauts. But these weren’t science observations or notes about the spacecraft hardware. They were reports of this specific, marked psychological shift – common to all these space travelers – immediately and profoundly broadening these hard-boiled guys’ perspectives. -- This morning, in a hotel across the street from the Pentagon in Washington, DC, Frank White addressed proponents of proselytizing this Overview Effect. Cognitive scientist David Beaver had called us here. A core group of about 40 authors, astronauts, special; effects designers, ex-magicians, musicians, scientists, technologists, producers, journalists, capitalists, space-tourist adventurers, humanists, assorted geeks, hippie-survivors (and, yes, this reporter) quickly decided upon a loose strategy of collaboration and mutual support. Intended mission: maximize opportunities for Earth-dwellers to have individual Overview experiences. Strategy: use art, science, mass media, music, environmental awareness, personal networking and, oh yeah: the Web to spread the opportunity for non-space travelers to understand and possibly experience the Effect. ...

'The Fundamental Paradox of Late Twentieth-Century Thought,' by Janet Knedlik

Ron — Sun, 22 Jul 2007 02:00:00 -0700
I just came across this rather remarkably blog - while doing a Google search for "Higgs Boson /Frank Tippler" (go figure). Enjoy ...

Before I leave the sphere of Language entirely for today, our first day in “History of Literary Theory,” however, I’m going to ask you to focus with me in a very simple way on something I’ve been touching on repeatedly. It’s the way that human beings, even as newborn babies, possess something that I’m going to call “a set toward systemicity.” Newborns orient themselves to the faces of their birth mothers in the first minutes after birth in extraordinarily detailed ways. This has been closely documented. As soon as babies can focus their eyes (two weeks), they try to follow the trajectories of objects passing through their visual range.

If you think about the explosion of sensory inputs the baby must be experiencing when it emerges from the womb into this external world of light and sound and color and touch…. yet in the midst of this assault of chaotic sensory impressions, the baby already has seems to have an orientation toward “concerted” or “constituted” phenomena, toward “stuff that moves in concert” as distinct from “background.” They also know a lot about language structure and distinguish familiar voices. And the baby is already attending to these things months before it has learned the boundaries of its own body and distinguished where they leave off and the rest of the world begins, a process of separation, by the way, that happens through language, because it is through language that they emerging psychologically as a human “self ” that possesses an “I” capable of “knowing.” [Boy oh boy, do I have something to say about the convergence of Douglas Hofstdler’s work and poststructuralism!]

So the human mind is not stocked from birth with Innate Ideas, nor is it a tabula rasa, a “blank slate.” Plato was closer than John Locke, though, because human consciousness does innately set itself toward certain systematicities and orients itself to relevant coherencies, as though this chaotic and changeable world of physical sensations were lit up for us by flashes of white lightning, telling us what to pay attention to. As we notice patternings and fluid or dynamical “moving in concert,” that concertedness is of course not something apparent or apprehendable at any one instant in time. Already we are selecting and comparing and combining sensory impressions across time – whatever time may be – so that “time” is woven in some fashion into all of human “knowing,” from the outset. Language is acquired by human beings only because of this innate genius for orienting our awareness to dynamic coherences and patterns that are both temporal and formal in their constitution.

Furthermore, of course, this means human consciousness has some kind of profound entanglement with time: it is a “time-consciousness.” Time is for human beings always in some sense psychological time (as Augustine knew) – and this statement has nothing to do with it being “subjective” as opposed to “objective” and “external.” (Dated categories, unless they should be redefined and renewed.) Einstein introduced the human observer into physics in a much deeper sense than that; he showed that what we know through physics is always-already what we can know according to our attempts to make measurements, and he realized that this cut the link between genuine human knowing and any claims to an all-inclusive or universal knowing. ...

Self-centered cultures narrow your viewpoint

Ron — Sat, 14 Jul 2007 07:00:00 -0700
When it comes to putting yourself in the shoes of others, cultures that emphasise interdependence over individualism may have the upper hand.

In a new psychological experiment, Chinese students outperformed their US counterparts when ask to infer another person's perspective. The researchers say the findings help explain how misunderstandings can occur in cross-cultural communication.

[A] Flaw in creationists' argument, by Paul Davies

Ron — Thu, 28 Jun 2007 12:51:07 -0700
Thanks to RY Deshpande for referencing this article.
_________________
Scientists are slowly waking up to an inconvenient truth — the universe looks suspiciously like a fix. The issue concerns the very laws of nature themselves. For 40 years, physicists and cosmologists have been quietly collecting examples of all too convenient “coincidences” and special features in the underlying laws of the universe that seem to be necessary in order for life, and hence conscious beings, to exist. Change any one of them and the result would be lethal.

To see the problem, imagine playing God with the cosmos. Before you is a designer machine that lets you tinker with the basics of physics. Twiddle this knob and you make all electrons a bit lighter, twiddle that one and you make gravity a bit stronger, and so on. It happens that you need to set 30-something knobs to fully describe the world about us. The point is that some of those metaphorical knobs must be tuned precisely, or the universe would be sterile.

Example: neutrons are just a tad heavier than protons. If it were the other way around, atoms could not exist, because all the protons in the universe would have decayed into neutrons shortly after the big bang. No protons, then no atomic nucleuses, and no atoms. No atoms, no chemistry, no life. Like Baby Bear’s porridge in the story of Goldilocks, the universe seems to be just right for life. So what’s going on? ...

Quantum theory and consciousness, Part 1 of "A Course in Consciousness"

Ron — Wed, 27 Jun 2007 00:20:40 -0700
This is a continually updated course developed over several years by a Professor of Physics at the University of Virginia. Though I haven't yet read all of it, my initial impression is that it's quite thorough and can provide a good background for reading SCIY.
_____________________
Part 1 consists of notes on the philosophical and scientific underpinnings of this course in consciousness. We establish the context of our discussion within the three major types of metaphysical philosophy, ask the questions that are naturally raised when one begins a study of conscious mind, summarize the scientific data that must be taken into account in any attempt to understand the phenomena of consciousness, and present a simple, understandable description of the philosophical and quantum theoretical basis for the need to include consciousness in our description of the material world.

We shall see that, from a sound, scientific point of view, not only is it impossible to understand the material world without considering the consciousness of its observer, but, in fact, it is Consciousness which manifests the world. However, it cannot be the individual consciousness of the observer that does this, but it must be nonlocal, universal Consciousness. ...

"The Big Wow" Theory proposed by astrophysicist Paola Zizzi

Ron — Tue, 26 Jun 2007 23:42:41 -0700
The Big Wow theory is the colloquial name for a paper by Italian astrophysicist Paola Zizzi entitled “Emergent Consciousness; From the Early Universe to Our Mind” gr-qc/0007006 which proposes the possibility that the early universe comprised a giant quantum computer with a complexity comparable to that of the human brain. Specifically; she states that the universe reached a level of quantum computational complexity, during the period of cosmic inflation, to undergo what Penrose and Hameroff have called Orchestrated Objective Reduction, or Orch-OR, allowing the emergence of consciousness.

Zizzi’s paper builds on the work of Whitehead, Chalmers, and others, as well as Penrose and Hameroff, but it is fundamentally a theory of Loop quantum gravity which derives some of its power from the Holographic Principle. It suggests that the universe’s conscious moment, or ‘occasion of experience’ came at the end of the inflationary period in physical cosmology, and was the event that allowed the universe’s quantum state vector to reduce, thus selecting the conditions for our specific universe, out of a superposed multitude of possibilities. ...

Fooled by visions of the future

Ron — Sat, 23 Jun 2007 14:32:24 -0700
Thanks to RYD for referring us to this article.
_____________
SINCE THE 1960s, politicians and pundits have predicted the imminent arrival of a digital utopia in which robots would do the washing up and we would live in peace and harmony in an electronically-connected global village, thanks to the Net. -- So why are the utopian visions of 40 years ago strangely similar to the ones we hold today? Because business and political leaders have consistently pushed a carefully orchestrated fantasy of the future to distract us from the present, says Richard Barbrook, who explores the subject in Imaginary Futures — From Thinking Machines to the Global Village.

Mr. Barbrook, a senior lecturer in politics at the University of Westminster, U.K., has been researching this topic for more than four years. What he wants is to show how ideology is used to warp time. "In other words," he says, "how we're told that the importance of a new technology lies not in what it can do in the here and now, but what the more advanced models might be able to do one day." He is particularly interested in exposing the "nonsense of technological determinism," which he describes as "the theory that someone builds a machine, the machine sprouts legs and runs around the world changing it." -- Mr. Barbrook believes we can trace today's deterministic views of technology to the Cold War; when the Soviet Union and the United States dedicated huge resources to demonstrating which empire better represented progress and modernity. During that period, the U.S. repackaged the space rockets, atomic reactors, and computer mainframes it was developing in the pursuit of atomic Armageddon into prototypes of better things to come.

"Nasa's spaceships would evolve into luxurious interplanetary passenger liners," says Mr. Barbrook. "General Electric's nuclear fission reactors would become fusion plants providing limitless energy for all. IBM's computers were prototypes of artificial intelligence." Soon, the implication went, loyal obedient robots would be at humanity's beck and call. ...

The Sapir–Whorf hypothesis of linguistic relativism

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

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

India: On the quest of its destiny

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

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

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

“We are in a race to save humanity,” by Ervin Laszlo

Ron — Mon, 11 Jun 2007 22:34:01 -0700
"...Today, we are facing two crises, one in the biosphere and the other in human consciousness. If we are going to cope with the challenges facing the biosphere, there must be a new human consciousness. It must recognize we are as much part of this planet as the birds and trees, and evolve in response to that. Once we feel this, we will automatically try to preserve our planet.

Another way to reach this is that we must sense our unity, we must feel connected, both to each other and to the biosphere. ... To my mind, there is an almost miraculous acceleration of this new consciousness, which I sometimes refer to as planetary consciousness. Even in biological terms, I’m sure that the genetic code of the children born today is different from ours. As living systems are open, as there is always an energy interchange between them and their environment, the new generation’s DNA must have been modified by the crisis we are living through, perhaps making them more able to adapt and survive. ...

But still we need to buy time; to delay the coming of the ‘chaos point’ regarding the biosphere until this new consciousness has fully established itself. If the crisis happened today, we would be as unprepared for it as we were for the tsunami. -- This is where places like Auroville can play a vital role. For as this new consciousness spreads by what the scientists term ‘adaptive resonance, wherever you have a higher concentration of people who sense and act upon their unity, it can be picked up by receptive people anywhere. This is why those who are engaged in living and developing this planetary consciousness bear a tremendous responsibility for the evolution of all humanity. ...

A New Name for SCIY? - "SCSC (Science, Culture & Supramental Consciousness)"

Ron — Wed, 06 Jun 2007 15:52:53 -0700
As SCIY's readership has steadily increased during the 21 months since its founding in September 2005, the inclusion of the term "Integral Yoga" in its name has been a source of ongoing misunderstanding...

In the years since Sri Aurobindo coined it in the early 1900's, the terms "integral" and "yoga" have been adopted by many other individuals and organizations. E.g., in the United States, Ken Wilbur has become strongly associated with the integral thought movement and founded the Integral Institute in 1998. And in contrast to its Indian spiritual meaning, the word "yoga" is often interpreted in the West as a set of exercises and postures for relaxation and physical conditioning...

We're posting this article to request feedback from SCIY's readers. What do you think about this proposed name change?

'I Chat, Therefore I Am.' See what happens when two chatbots speak to each other

Ron — Mon, 04 Jun 2007 13:12:01 -0700
...We humans tend to attribute much more intelligence to the systems than is actually there. If it seems partly aware, we assume it must be fully so. Some users have chatted with ALICE and Jabberwacky online for hours, apparently not knowing—or perhaps not caring—that they’re fake.

But could one chatbot fool another chatbot? What would one say to another in private? To find out, we arranged a conversation between these two chatbots. To get each snippet of chat rolling, we seeded it by posing a question from one bot to the other. After that, they were on their own. What follows is the unaltered text of what each said—the sound of two machines talking. ...

Chimps created tools like humans' over 4,000 years ago

Ron — Sun, 03 Jun 2007 12:46:35 -0700
Jane Goodall publicized tool use among chimps in the 1960s, but the first written record of it comes much earlier, from a 17th-century Jesuit priest in Sierra Leone who described how a chimp with palm nuts “and with a stone in its hand breaks the nuts and eats them.” How much further back does this habit stretch, and how did chimps acquire the skill? Did they learn tool use from humans, invent it themselves, or did both humans and chimps inherit the trick from a common ancestor who lived more than 5 million years ago?

A team of archaeologists led by Julio Mercader of the University of Calgary is seeking answers in what appears to be a collection of stone hammers from a chimp-occupied rain forest site in Ivory Coast, West Africa. Dated at 4,300 years old, the rocks—which bear nut starch grains and the hallmarks of chimp hammer use—suggest that the chimpanzee practice of using tools to crack nuts stretches back millennia, if not further. ...

The Kogi Indians of Columbia: 'The Heart of the World'

Ron — Tue, 15 May 2007 19:27:34 -0700
In 1965, archeologists found the remains of a lost Tairona religious center and called it the 'Lost City.' It is a three-day hike in dense jungle to witness a true wonder of the past. It is believed that there are two more lost cities. -- These highlands are inhabited by the Gods and the spirits of the dead. A universe of signs and symbols, this territory is a veritable "open book" which is their bridge to the world and their collective history.

The Kogi believe the Sierra Nevada to be the 'Place of Creation' and the 'Heart of the World'. They call themselves the Elder Brothers of humanity and consider their mission to care for planet. They understand how the planet works as an integrated unit rather than the separation of all things in our worlds. -- Much like other ancient tribal civilizations, that still exist on the planet, they believe themselves to be the custodians of the planet Earth here to keep things in balance.

They achieve this through meditation wherein they communicate with all living things on the planet - humans, animals, plants, rock, etc. -- They live in Aluna, an inner world of thought and potential. From Aluna they astral travel or remote view to places both on and off the physical planet. Their sacred lands are perceived as a metaphysical symbol of cosmic forces within the whole world - an oracle of the natural balance and health of the planet. ...

Esoteric Physics, Preface

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

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

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

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

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

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

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

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

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

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

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

'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. ...

Cogweb: Cognitive Cultural Studies

Ron — Wed, 28 Mar 2007 18:13:16 -0700
CogWeb is a research tool for exploring the relevance of the study of human cognition to communication and the arts. It is edited by Francis Steen, assistant professor in Communication Studies at UCLA. CogWeb contains several hundred items and is continually under construction. Some new pages are posted below; see also the annotated bibliography and related sites of interest.. The historical content is largely restricted to the print culture of the Early Modern period (1500-1800). ...

ISEC: The International society for Ecology & Culture

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

'In Our Own Image: Humanity's Quest for Divinity via Technology,' by Debashis Chowdhury

Ron — Sat, 24 Mar 2007 13:43:28 -0700
This looks like an interesting book. ~ ron

Once in a few billion years, the conditions are right for life to transcend itself into a higher level of existence. Having spent more than a billion years in the form of single walled bacteria-like (Prokaryotic) cells, a happy set of circumstances happened about 1.5 Billion years ago that gave rise to Eukaryotic cells with a well defined cell nucleus. Those were heady times, and the Eukaryotic cells then went on to create all multi-cellular creatures, including plants and animals including humans. The experience of what it meant to live life changed completely!...

The exciting times are back again! In this very century, mankind will invent the technologies that will give us capabilities we have thus far associated only with Divinity. What is lacking now is a level of wisdom, and unity of purpose amongst us humans. If we can develop this transcendental wisdom, and inculcate a joint sense of identity and purpose as humanity, ours is the opportunity to transform our collective existence into a vastly more powerful presence. ...

Resurgence Magazine: Promoting creativity, ecology, spirituality and frugality

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

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

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

Quantum Jazz: “The meaning of life, the universe and everything,” by Dr. Mae-Wan Ho

Ron — Fri, 23 Mar 2007 18:24:45 -0700
Quantum jazz is the music of the organism dancing life into being, from the top of her head to her toes and fingertips, every single cell, molecule and atom taking part in a remarkable ensemble that spins and sways to rhythms from pico (10-12) seconds to minutes, hours, a day, a month, a year and longer, emitting light and sound waves from atomic dimensions of nanometres up to metres, spanning a musical range of 70 octaves (for that is the range of living activities). And each and every player, the tinniest molecule not withstanding, is improvising spontaneously and freely, yet keeping in tune and in step with the whole.

There is no conductor, no choreographer, the organism is creating and recreating herself afresh with each passing moment. Quantum coherent action is effortless action, effortless creation, the Taoist ideal of art and poetry, of life itself...

It’s about the physics of organisms in place of the physics of dead matter in mainstream biology and the world at large. It is why we are stuck in debates about the hazards of mobile phones and genetic engineering, or the benefits of complimentary medicine. There is nothing in mainstream biology that deals with wholeness or coherence, nothing that tells you how, because the whole body is interconnected, even very weak electromagnetic fields could be harmful or, if appropriately applied, beneficial. And because we fail to see nature as an interconnected whole, life appears entirely as a struggle for survival of the fittest, one against all and all against nature. We wage wars and exploit our planet to death. ...

'The Real Bioinformatics Revolution,' by Dr. Mae-Wan Ho

Ron — Fri, 23 Mar 2007 18:09:30 -0700
The idea of molecules communicating and exchanging energy by electromagnetic resonance fits in with accumulating evidence that cells and organisms are liquid crystalline, that all the molecules, including especially the 70 percent or water, are aligned and working coherently together [9, 12]. There is little or no free diffusion in such a system, as Fröhlich [14, 15] had pointed out earlier, and before that, cell physiologist Gilbert Ling [24, 25] ( Strong Medicine for Cell Biology , SiS 24) and biochemist/historian of Chinese science, Joseph Needham [26]. Instead, energy transfer - by molecular resonance or coherent excitations – probably has to occur through large distances, activating entire populations of similar molecules that are in different parts of the cell or different parts of the body, so long-range coordinating of function can happen instantaneously...

What is clearly emerging is the predominant electronic nature of the living matrix and living activities, which will require a complete rewrite of biochemistry and cell biology, if not also physiology and medicine. ...

"Born On A Blue Day: A Memoir" - Inside the Extraordinary Mind of an Autistic Savant

Ron — Fri, 09 Mar 2007 03:33:42 -0800
Daniel Tammet is a high-functioning autistic savant. He can calculate huge sums in his head in seconds and instantaneously recognise prime numbers, but he finds emotions difficult to understand and has trouble telling left from right. One of fewer than fifty such people living worldwide, Daniel is unique in his ability to articulate his savant experience.

Daniel can also learn to speak a language fluently from scratch in a week. In the documentary "Brainman," he is challenged to learn a difficult new language - Icelandic - from scratch in just seven days, and then does a succesful interview in Reykjavik entirely in Icelandic. ...

"On ... the Psyche" ('Complementarity' in psychology and physics) by C. G. Jung

Ron — Thu, 08 Mar 2007 02:03:08 -0800
I just came across these interesting comments by Carl G. Jung and Wolfgang Pauli on the similarity of theories of 'complementarity' in both psychology and physics. It provides a fascinating glimpse of the deep insights of both Jung the 'medical psychologist' and Pauli, the quantum physicist.

...Although I have been led by purely psychological considerations to doubt the exclusively psychic nature of the archetypes, psychology sees itself obliged to revise its "only psychic" assumptions in the light of the physical findings too. Physics has demonstrated, as plainly as could be wished, that in the realm of atomic magnitudes an observer is postulated in objective reality, and that only on this condition is a satisfactory scheme of explanation possible. This means that a subjective element attaches to the physicist's world picture, and secondly that a connection necessarily exists between the psyche to be explained and the objective space-time continuum. Since the physical continuum is inconceivable it follows that we can form no picture of its psychic aspect either, which also necessarily exists.

Nevertheless, the relative or partial identity of psyche and physical continuum is of the greatest importance theoretically, because it brings with it a tremendous simplification by bridging over the seeming incommensurability between the physical world and the psychic, not of course in any concrete way, but from the physical side by means of mathematical equations, and from the psychological side by means of empirically derived postulates -- archetypes -- whose content, if any, cannot be represented to the mind. ...

Foreword to James Gardner's "The Intelligent Universe," by Ray Kurzweil

Ron — Mon, 26 Feb 2007 14:26:01 -0800
Ray Kurzweil wrote this article as the introduction to James Gardner's new book, "The Intelligent Universe: AI, ET, and the Emerging Mind of the Cosmos." It's a good summary of Ray's latest thinking. Though its very techno-optimistic view is contrary to the post-modern skeptical flavor often presented on SCIY, I've been following Ray's thinking for years and continue to be impressed with his erudite scholarship. -- In any case, I believe it's an important function of SCIY to present viewpoints that are contrary to our own; to be skeptical of our own skepticism.

... It is remarkable to me that almost all of the discussions of cosmology fail to mention the role of intelligence. In the common cosmological view, intelligence is just a bit of froth, something interesting that happens on the sidelines of the great cosmic story. But in the standard view, whether the universe winds up or down, ends up in fire (a great crunch and new Big Bang), or ice (an ever-expanding and ultimately dead universe), or something in-between, depends only on measures of dark matter, dark energy, and other parameters we have yet to discover. That the story of the universe is a story yet to be written by the intelligence it will spawn is almost never mentioned. This book will help to change the common "unintelligent" view.

So what will we do when our intelligence is in the range of a google (10^100) cps? One thing we may do is to engineer new universes. Similarly, our universe may be the creation of some superintelligences in another universe. In this case, there was an intelligent designer of our universe--that designer would be the evolved intelligence of some other universe that created ours. Perhaps our universe is a science fair experiment of a student in another universe. (Reading the news of the day, you might get the impression that this erstwhile adolescent superintelligence who designed our universe is not going to get a very good grade on his or her project.)

But the evolution of intelligence here on Earth is actually going very well. All of the vagaries (and tragedies) of human history, such as two world wars, the cold war, the great depression, and other notable events, did not make even the slightest dent in the ongoing exponential progressions I previously mentioned. ...

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

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

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

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

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

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

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

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

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

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. ...

Sri Aurobindo & Hyperspace, by Garry Jacobs

Ron — Thu, 25 Jan 2007 13:59:44 -0800
Fascinating musings by Garry Jacobs of the Mother's Service Society, on possible relationships between the philosophy of Sri Aurobindo and modern theories in physics as presented by Michio Kaku in his book Hyperspace.

1. The Special Theory of Relativity views time as a dimension. It finds that space and time are interchangeable. They can rotate into each other in a mathematically precise way. Reality is space-time.

Is there any sense in which Sri Aurobindo would view space and time as a single reality?

· According to him, all reality resides in and issues from the Absolute. By a process of Self-conception, the Absolute manifests Being/Existence (Sat) and all that issues from it. The principle of time emerges when Being extends itself subjectively to become Consciousness-Force (Chit). The principle of space emerges when Being extends itself objectively to become an object to its own Self-Conscious experience. Space and time are different expressions of the same reality. ...

Life Lessons: What can we learn from science? (Guardian Unlimited)

Ron — Wed, 24 Jan 2007 18:22:43 -0800
Provocative responses by scientists to question: "What is the one thing everyone should learn about science?" — from Guardian Unlimited via RYD.

Martin Rees Astronomer Royal and professor of cosmology and astrophysics at the University of Cambridge

"I'd like to widen people's awareness of the tremendous timespan lying ahead — for our planet, and for life itself. Most educated people are aware that we're the outcome of nearly 4bn years of Darwinian selection, but many tend to think that humans are somehow the culmination. Our sun, however, is less than halfway through its lifespan. It will not be humans who watch the sun's demise, 6bn years from now. Any creatures that exist then will be as different from us as we are from bacteria or amoebae.

"Our concern with Earth's future is, understandably, focused upon the next 100 years at most — the lifetimes of our children and grandchildren. But awareness of this longer time horizon, and the immense potential that human actions this century could foreclose, offers an extra motive for proper stewardship of this planet. ..."

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

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

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

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

Sri Aurobindo for Gebserians, by Ulrich Mohrhoff

Ron — Sun, 21 Jan 2007 15:29:05 -0800
Thanks to Kim for finding this insightful paper from Ulrich!

This paper is intended to introduce a Gebser-oriented audience to the life and work of Sri Aurobindo. The following statement by Jean Gebser explains why anyone interested in him should be equally interested in Sri Aurobindo.

"Be it noted that my concept of the formation of a new consciousness, of which I became aware by a flash-like intuition in the winter of 1932/33, and which I began to put forward in 1939, largely resembles the world-scheme of Sri Aurobindo, who was then unknown to me. My own, however, differs from Sri Aurobindo's in that it appeals to the Western world only and does not have the profundity and the pregnant origin of his ingeniously presented conception. I see an explanation for this phenomenon in the fact that I was in some way brought into the extremely powerful spiritual field of force radiating through Sri Aurobindo."...

The Next New World: an Introduction to Contextual Division (Philica via koantum)

Ron — Fri, 19 Jan 2007 18:40:45 -0800
The following is a shortened version by Ulrich of a long 4-part article originally written by Christopher Holvenstot and posted on Philica. It introduces a new way of thinking about our occurring world. ~ ron

...With even the slightest and flimsiest of footholds in this next new realm one can turn back to view the familiar biospecific realm entire. One can’t help but admire the queer and abstract nature of our provincial, biospecific reality. It is a unique and bizarre creation entirely determined by conscious processes and the imperatives of a biological format. Its logic, despite all, holds together with such tenacity and vigor. We will forever be physically, emotionally and psychologically tethered to the biospecific realm. However, viewing its logic and construction from the remote exterior perspective of the extracontextual allows us to use the same conceptual technology and methodology to construct additional extracontextual realms…

We have, throughout our biological evolution, been unwitting co-creators of our world and experience. This co-creation can now be done with a newly realized conscious intention, utilizing a potentially unlimited supply of creative approaches in the exploration, interpretation and re-creation of our condition. ...

The Physics of Sachchidananda, by Ulrich Mohrhoff (Philica)

Ron — Fri, 19 Jan 2007 14:07:22 -0800
A twenty-five centuries old paradigm has passed its expiry date. It is no longer appropriate to ask: what are the ultimate building blocks and how do they interact and combine? The right questions proceed from the assumption that what ultimately exists is a single, intrinsically ineffable Being. How does this manifest itself? How does it come to constitute an apparent multitude of objects? After treating you to the answers from contemporary physics, I turn to the deeper answers from Indian philosophy in general and Sri Aurobindo in particular. That intrinsically ineffable Being relates to its manifestation in a threefold manner: it is the substance that constitutes, the consciousness that contains, and an infinite Quality-Delight that expresses and experiences itself. By a multiple exclusive concentration it assumes, first, the aspect of a multitude of separate selves and, last, the aspect of a multitude of formless particles — the latter in order to set the stage for the Adventure of Evolution. I conclude by explaining why the laws of physics are essentially tautological: if you want to set the stage for evolution via a process that results in a multitude of formless particles, then these laws must have exactly the form that they do. ...

Mohrhoff, U. (2007). The Physics of Sachchidananda. PHILICA.COM Article number 73.

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

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

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

Jaron's World: Morphing Messages

Ron — Mon, 15 Jan 2007 12:42:02 -0800
This is a followup on an earlier SCIY article about Jaron Lanier's work.

Was I serious when I suggested that people might someday become more like cephalopods (see Jaron's World, April 2006)? At the time I was thinking about the way some cephalopods, such as the mimic octopus, can appear to morph into different objects. I wondered whether people using computers could someday pull off the same trick (within virtual reality, presumably) and how that ability might expand the range of human expression. My guess is that being able to turn into whatever comes into your mind—or, more profoundly, to simulate a concept or way of being instead of just talking about it—will lead to a new kind of expression, which I call postsymbolic communication.

This may sound wildly speculative, but yes, I really was serious. In fact, I believe we are seeing early signs of the cephalopodization of our species right now. One arena in which the transformation is beginning is in massive online virtual worlds. Second Life is probably the best example. I serve as a technical advisor to Linden Lab, the company that administers Second Life, but really, most of what I have done is watch in delight and amazement as thousands of creative individuals have signed up, logged in, and built an entire virtual planet. ...

The Mother reading 'Savitri'

Ron — Wed, 10 Jan 2007 23:11:11 -0800
Thanks to RY Deshpande for this wonderful link!

Audio recordings of The Mother reading Savitri, compiled by Narad.

Cavaet: Listening to these recordings could change your life ...

The Physical and Psychological Effects of Meditation (IONS)

Ron — Fri, 05 Jan 2007 15:28:03 -0800
...Dhyana is the generic Sanskrit term for meditation, which in the Yoga Sutras refers to both the act of inward contemplation in the broadest sense and more technically to the intermediate state between mere attention to an object (dharana) and complete absorption in it (samadhi). The earliest known reference to such practice on the Indian subcontinent occurs on one of the seals, a figure seated in the lotus posture, found in the ruins of the pre-Aryan civilizations at Harappa and Mohenjodaro which existed prior to 1500 BCE. Most of the orthodox Hindu schools of philosophy derive their meditation techniques from yoga, but superimpose their own theoretical understanding of consciousness onto the results of the practice...

Meditation is also referred to as a spiritual practice in China. Chinese forms of meditation have their origins in the early roots of popular Taoism which existed long before the codification of Taoism as a formal philosophy during the seventh century, B.C.. However, there is no concrete evidence to prove that meditation first arose in Hindu culture and then spread elsewhere. Thus, for the time being the original meditative traditions in China and India should be considered as separate and indigenous. To further complicate the issue, analogies between meditative states and trance consciousness suggest that even earlier precursors to the Asian meditative arts can be found in shamanic cultures such as those in Siberia and Africa.

As for modern developments, in trying to formulate a definition of meditation, a useful rule of thumb is to consider all meditative techniques to be culturally embedded. This means that any specific technique cannot be understood unless it is considered in the context of some particular spiritual tradition, situated in a specific historical time period, or codified in a specific text according to the philosophy of some particular individual. Thus, to refer to Hindu meditation or Buddhist meditation is not enough, since the cultural traditions from which a particular kind of meditation comes are quite different and even within a single tradition differ in complex ways. The specific name of a school of thought or a teacher or the title of a specific text is often quite important for identifying a particular type of meditation...
The attempt to abstract out the primary characteristics of meditation from a grab bag of traditions in order to come to some purified essence or generic definition is a uniquely Western and relatively recent phenomenon. This tendency should be considered, however powerful and convincing its claim as an objective, universal, and value-free method, to be an artifact of one culture attempting to comprehend another that is completely different. ...

Esalen Center for Theory & Research

Ron — Fri, 05 Jan 2007 14:48:47 -0800
The Esalen Center for Theory & Research supports essential philosophic, academic, and research aims of the Esalen Institute. It evaluates frontier inquiry, creates networks of pioneering individuals, and works to catalyze new discoveries that promote personal and social transformation. It carries forward projects at the growing edge of philosophy, psychology, comparative religious studies, education, sociology, somatics, the arts, ecology, and related disciplines that bear upon transformative practice and the continued evolution of humankind. Among these projects are an archive of extraordinary human functioning and a bibliography of scientific research on meditation. ...

Piet Mondrian: Painting; the subtle physical or the science of aesthetics?

Rich — Fri, 29 Dec 2006 04:28:23 -0800
Well with the Pollock, fractal controversy raging, we went to the Tate collection of Modern art in London yesterday. Interestingly next to their Pollack painting they reference the Taylor article on fractals so maybe they still find the idea attractive. But more interesting was the note next to the work of the Dutch expressionist Piet Mondrian. If you know his works you can visualize his rather sparse canvases with only straight lines formed into rectangles with a bit of primary color here and there. Mondrian who was much influenced by Theosophist in the 1930s was attempting to paint the underlying form of nature, which he reduced to straight lines and rectangles. Well the interesting factoid at the Tate was that according to neurobiologist the visual system most readily responds to straight lines and rectangles. So Mondrian was intuiting the ordering of nature according to how we actually perceive it some 50 years before science discovered the reason.

Although I hate to reduce aesthetics to scientific explanations it would be interesting however if Mondrian using his meditation on the underlying forms of nature had not stumbled on to a truth about how we organize natural forms in our consciousness.

Anyway here is an article that goes into Mondrian and some other Modern masters such as Klee and Calder and their influence on the science of neurobiology.