lunedì 21 luglio 2014

il Te del Tao: LXXXI - L'EMERSIONE DEL NATURALE


LXXXI - L'EMERSIONE DEL NATURALE

Parole autentiche non sono adorne;
parole adorne autentiche non sono.
Colui che è buono, non sfoggia parole,
e chi sfoggia parole, non è buono.
Chi sa di tutto, certo non è saggio;
né chi è saggio, di certo, sa di tutto.
Il vero saggio per sé non provvede:
se si spende negli altri, per sé acquista;
e, più dona, più ottiene per se stesso.
La Via del cielo aiuta, non fa danni;
la Via del saggio agisce senza lotta.

domenica 20 luglio 2014

1000 Tao: conclusione del Tao



Nei 1001 post di questo blog si è tentato un esempio di descrizione della complessità dei sistemi e processi multi-livello che in questo secolo porteranno un radicale cambiamento distruttivo e irreversibile dell'ecosistema globale, qui identificato con il mito del KaliYuga.

Le due linee guida di discorso sono rappresentate da Processi Dinamici Globali - GDPs - la descrizione dei processi fisici-chimici-biologici-sociali-mentali e ambientali coinvolti a partire dai livelli gerarchici delle scienze naturali e dei domini di conoscenza ai livelli logici di conoscenza della conoscenza - e da Struttura che Connette, basata prevalentemente sulla vastità di idee sviluppate nell'ambito sistemico-cibernetico-ambientale da Gregory Bateson, successivamente proseguita nell'ambito delle neuroscienze e delle scienze della cognizione da Francisco J. Varela e Humberto Maturana, ed infine confluita nell'ambito dell'attuale scienza della complessità grazie ai contributi di Edgar Morin.

All'interno di questi due discorsi - tra loro interallacciati - si trovano collegate le linee di Tao, basata sugli 81 capitoli del Tao Teh Ching, quella di Tao Sincronico, basata sull'insieme di descrizione dei 78+1 simboli delle carte dei Tarocchi, Interludio Tao e, a partire da un determinato punto, quella di Tao Livello 3 e oltre, collegata alla due linee guida principali per le descrizioni in ambiti superiori al livello logico 2 della complessità.

L'evoluzione del KaliYuga reale - non mitologico - nei prossimi decenni è naturalmente imprevedibile, sia perché interessa un insieme di sistemi tra i più complessi conosciuti, sia perché fenomeni e condizioni mai avvenuti in precedenza diventeranno effettivi.

Benché tutto lasci pensare che l'ecosistema globale sarà distrutto o radicalmente trasformato è possibile che, in un sistema altamente complesso di questo tipo, scelte ed azioni rilevanti, diverse da quelle attuali e del passato, possano portare ad altri tipi di evoluzione.


L'attimo prima era presente, quello successivo se n'è andato.
Un istante siamo qui, quello dopo ce ne siamo andati.

E per questo minuscolo istante, quanto chiasso facciamo - quanta violenza, quanta ambizione, quante lotte, conflitti, rabbia, odio.
Solo per questo minuscolo attimo!

Stai solo aspettando il treno, in una sala d'attesa, e fai tanto baccano: lotti, ferisci gli altri, cerchi di possedere, di fare il capo, di dominare
- tutte trame politiche.

E alla fine il treno arriva e te ne vai per sempre.


La Via del cielo aiuta, non fa danni;
la Via del saggio agisce senza lotta.
© Elena Cinguino Illustrations

sabato 19 luglio 2014

un Tao dopo l'altro, il Tao se ne va



Un giorno dopo l'altro
il tempo se ne va
le strade sempre uguali,
le stesse case.
Un giorno dopo l'altro
e tutto e' come prima
un passo dopo l'altro,
la stessa vita.
E gli occhi intorno cercano
quell'avvenire che avevano sognato
ma i sogni sono ancora sogni
e l'avvenire e' ormai quasi passato.
Un giorno dopo l'altro
la vita se ne va
domani sarà un giorno uguale a ieri.
La nave ha già lasciato il porto
e dalla riva sembra un punto lontano
qualcuno anche questa sera
torna deluso a casa piano piano.
Un giorno dopo l'altro
la vita se ne va
e la speranza ormai e' un'abitudine.
cimitero di Ricaldone, Alessandria

giovedì 17 luglio 2014

mercoledì 16 luglio 2014

meta Tao design - III: Riflessioni




PART III

* Reflections.

Technological transformations do not impress me, biological technology does not impress me, Internet does not impress me. I say this not out of arrogance. No doubt much of what we do will change if we adopt the different technological options at hand, but our actions will not change unless our emotioning changes. We live a culture centered in domination and submission, mistrust and control, dishonesty, commerce and greediness, appropriation and mutual manipulation ... and unless our emotioning changes all that will change in our lives will be the way in which we continue in wars, greediness, mistrust, dishonesty, and abuse of others and of nature. Indeed, we shall remain the same. Technology is not the solution for human problems because human problems belong to the emotional domain as they are conflicts in our relational living that arise when we have desires that lead to contradictory actions. It is the kind of human being, Homo sapiens amans, Homo sapiens aggressans, or Homo sapiens arrogans, at the moment in which we have access to a new technology, either as users or observers, what determines how we use it or what we see in it.

We frequently speak as if the course that human history is following were independent from us as individual human beings, and as if we were carried by powerful forces beyond our control. But, to what extent such a manner of thinking is valid? Our life is guided by our emotions because our emotions define the relational domain in which we act, and hence, what we do. Each culture is defined by a particular configuration of emotioning that guides the actions of its members, and is conserved by those actions and the learning of the configuration of emotioning that defines it by the children of its members. If this systemic dynamics of constitution and conservation of a culture is broken, the culture comes to an end. So, we are not trapped, it is not what we do, but the emotion under which we do what we do. It is not technology what guides modern life, but the emotions, that is the desires of power, riches, or fame, ... under which we use or invent it. We human beings can do whatever we imagine if we respect the structural coherences of the domain in which we operate. But we do not have to do all that we imagine, we can chose, and it is there where our behavior as socially conscious human beings matters.

Our brains are not being changed by technology, and what is in fact happening to us through it, is that we change what we do while we conserve the culture (the configuration of emotioning) to which we belong. Unless, of course, our emotioning changes as we reflect on what happens to us through using or contemplating it and we undergo a cultural change. In fact our brain needs not to change for us human beings to be able to manage and understand whatever technological change that the future may offer us if we are willing to start from the beginning. What our brain does is to abstract configurations of relations of activities in itself, which if coupled with our operation in language permit us to treat any situation that we live as a starting point for recursive reflections in a process in fact open to any degree of complication. It is what happens in our emotions what determines the course of our living, and since emotions as kinds of relational behaviours occur in the relational space, it is through the conservation of cultural changes (as changes in the configuration of emotioning that are conserved generation after generation in the learning of children) that the course of our biological history may result in changes in our brain.

Biological evolution is not changing its character as as the constitution, conservation and diversification of lineages which are defined by the systemic conservation generation after generation of manners of living that extend from the inception to the death of the reproducing organisms. The same occurs with the evolution of cultures. Cultures are closed networks of conversations conserved generation after generation through the learning of the children that live in them. As such cultures change if the closed network of conversations that the children learn as they live in them changes, and a new closed network of conversations begins to be conserved generation after generation through their living. One can say in general systemic terms, that what is conserved in a system or in the relations between the members of a group of systems what determines what can or not change in the system or in the group of systems.

Biotechnology is not a new practice, although what we can do now is very, very different from what we humans could do in that area hundred or fifty years ago. Internet with all its richness as a network not something basically different from other systems of interactions that facilitates the use of libraries and museums. No doubt the interconnectedness reached through Internet is much greater than the interconnectedness that we lived a hundred or fifty years ago through telegraph, radio, or telephone. However, we still do with Internet no more no less than what we desire in the domain of the options that it offers, and if our desires do not change, nothing changes in fact because we go on living through it the same configuration of actions (of emotioning) that we used to live. Certainly I know much of what is said and is happening in the domain of globalization of the flow of information, but it is not information what constitutes the reality that we live. The reality that we live arises instant after instant through the configuration of emotions that we live, and which we conserve with our living instant after instant. But if we know this, if we know that the reality that we live arises through our emotioning, and we know that we know, we shall be able to act according to our awareness of our liking or not liking the reality that we are bringing forth with our living. That is, we shall become responsible of what we do.

I want a cultural change, I want to contribute to a work of art in the domain of human existence, I want to contribute to evoke a manner of coexistence in which love, mutual respect, honesty and social responsibility arise spontaneously from living instant after instant such configuration of emotioning because we all cocreate it in our living together. That configuration of emotioning cannot be imposed, nor can it be demanded without denying it, it must be lived spontaneously as a matter of course because that is the way we learned to live in our childhood. Violations of such manner of living will be legitimate mistakes that can be corrected because there will be no intrinsic shame in them, they will be only errors. If indeed we were to live such a cultural change, what would be most remarkable, is that the configuration of emotioning that such a manner of living entails, would arise in us without effort as we begin to live in it by living in it. Moreover, such configuration of emotioning will be conserved generation after generation as our manner of cultural living if our children live it because we live it with them. Indeed, such a manner of living is what we all want to live in our desire for material and spiritual wellbeing. Utopia? yes because it correspond to a way of living that has been ours in our evolutionary history, and most of us know it as an experience or as a yearning of our childhood. Anyway, to do that would be, no doubt, a magnificent work of dynamic art, and a responsible creative act as well if we want to live as Homo sapiens amans.

Humberto R. Maturana.

August 1, 1997

Escape of 4 dimensional collapse, Mandelwerk
meta Tao design - I: Sistemi viventi
meta Tao design - II: Tecnologia e Realtà


The Progressive Tao Blues Experiment:
Mr. John Dawson Winter III, detto Johnny (Beaumont, 23 febbraio 1944 – Zürich, 16 luglio 2014)

martedì 15 luglio 2014

l'ultima conferenza sul Tao

We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.

Noi non cesseremo l’esplorazione
E la fine di tutte le nostre ricerche
Sarà di giungere là dove siamo partiti,
E conoscere il luogo per la prima volta.


T.S. Eliot – Quattro quartetti

"... credo anche che forse la mostruosa patologia atomistica a livello individuale, a livello familiare, a livello nazionale e a livello internazionale - la patologia del pensiero sbagliato in cui tutti noi viviamo - possa alla fin fine essere corretta dalla grandiosa scoperta di quelle relazioni che sono contenute nella natura e che costituiscono la bellezza della natura."




“I recommend you take your hand home and take a look at it when you get there — very quietly, almost as part of meditation. And try to catch the difference between seeing it as a base for five parts and seeing it as constructed of a tangle of relationships. Not a tangle, a pattern of the interlocking of relationships that were determinants of its growth. And if you can really manage to see the hand in terms of the epistemology that I am offering you, I think you will find that your hand is much more recognizably beautiful as a product of relationships than as a composition of countable parts. In other words, I am suggesting to you, first, that language is very deceiving, and, second, that if you begin even without much knowledge to adventure into what it would be like to look at the world with a biological epistemology, you will come into contact with the concepts that the biologists don’t look at. You will meet with beauty and ugliness. These may be real components in the world that you as a living creature live in.

...Of course natural history can be taught as a dead subject.
I know that, but I believe also that perhaps the monstrous atomistic pathology at the individual level, the national level, and the international level — the pathology of wrong thinking in which we all live — can only in the end be corrected by an enormous discovery of those relations in nature that make up the beauty of nature.”
The last lecture, lecture delivered October 28, 1979, at the Institute of Contemporary Arts, London.


René Magritte, Le passeggiate d'Euclide, 1955, olio su tela - Minneapolis Institute of Arts