terça-feira, 2 de fevereiro de 2016

Porque Reler Teilhard:Noosfera, uma nuvem de pensamentos na formação do Super-Organismo Auto-Consciente


Primeiro, o Daniel tem uma mensagem quase igual a minha, porem sem o respaldo de uma toeria naturalista. Ele se inscreveu na Pattreon, que fornece um software para incluir no website para receber doacoes, e com isso ele recebe 523,00 dolares por mes.

Segundo, o artigo dele abaixo, How Soon is now: Initiation tem ao menos 3 coisas importantrs:

1) A crise ecologica de agora 'e uma repeticao da cerimonia ou ritual de iniciacao das tribos nativas, onde o jovem 'e exposto a todos os pergigos para eliminar seu ego individual e entao tornar-se sovcuial, coletivo assumindo responsabilifdade para com a comunidade. Talvez ele tenha razao, mas me parece que esta sendo redundante, ao pegar uma ocorrencia humana para justificar outra tornando as duas como se fosse um proposito maior, universal.

2) Ele acredita que a humanidade vai passar por uma metamorfose, de humano para um super-organismo, com uma consciencia planetaria. Entao ele puxa Teilhard e sua tepria da noosfera, e pelo que ele lembrou de Teilhard, lembrei que preciso reler esse autor lido na infanccia

3) Ele acredita que nossa evolucao tecnologica e social e' uma extensao da evolucao natural.Entao 'e a segunda vez que ele encontra a Matrix. Merece um dialogo debatendo ideias.

Patreon Company: How Soon Is now: Initiation

Daniel Pinchbeck is creating books, essays, videos, podcastshttps://www.patreon.com/danielpinchbeck?ty=h

Copiado aqui para traduzir:
There are two central elements to my thesis. First, I believe 
Existem dois elementos centrais na minha tese: primeiro eu acredito que nosso social e tecnologica desenvolvimento e' uma extensao da evolucao biologica. 

our social and technological development is an extension of biological evolution, following the same paradigm we see in the natural world, in many respects. Second, I see the ecological crisis as an initiation - a collective rite of passage - for humanity, forcing us to reach another level of consciousness , individually and as a species.

In traditional cultures, the function of initiation is to impel the young member of the tribe or community to overcome their ego-based identity. They undergo a dangerous, frightening ordeal which forces them to realize a visionary or transpersonal state. Once they have survived this passage, they have the capacity to take responsibility for the community as a whole, overcoming self-interest when necessary.

Similarly, I believe we have subconsciously self-willed the ecological mega-catastrophe in order to force ourselves to break free from limiting constructs and egotism. By undergoing a universal calamity, humanity can overcome hyper-individualism and alienation, becoming self-aware agents of a regenerative biosphere, constructing a new social design based on shared responsibility, mutual aid, and universal empathy. I also believe we require this crisis as it will force us to access dormant capacities of the Psyche - our psychic abilities, which include intuition, telepathy, and more.

We can understand the process we are undergoing as purposeful, teleological, and even, implicitly, designed - in the same way that nature designs, or orchestrates, conception, fetal development, and birth on the level of an individual organism. We find ourselves in an evolutionary trajectory that will ultimately lead to our extinction or to the collective realization that humanity, as a whole, constitutes a planetary super-organism: one unified being. We are in an ongoing, symbiotic relationship with the ecology of the Earth, as a whole system. The more we can prepare and awaken to our situation now, individually - choosing to pass through the portal of initiation, before disaster strikes - the less collective suffering may be experienced by humanity, as a whole.

In Non-Zero: The Logic of Human Destiny, Robert Wright proposes, “the entire 3-billion-year evolution of plants and animals is a process of epigenesis, the unfolding of a single organism. And that single organism isn’t really the human species, but rather the whole biosphere, encompassing all species.” Wright noted that humans keep developing increasingly larger and more complex forms of social organization over time - from the small tribe to the city-state, to national governments today, to extra-national bodies like the United Nations and the European Union. For Wright, this suggests an eventual transition to global government. I look at it slightly differently, and propose we will eventually transcend national governments by establishing a harmonic planetary orchestration, where local communities function like the cells and organs in an efficient, self-regulating body.

Wright gives credit to the earlier work of the Catholic mystic and paleontologist Teilhard de Chardin, who introduced the idea of the Noosphere (from the Greek word, Nous, meaning mind), which he described as a layer or envelope of thought that encompasses the Earth. Writing in the first decades of the Twentieth Century, Teilhard proposed that, just as the Earth has an atmosphere, a lithosphere, and a hydrosphere, it also has a surrounding layer made up of thought. For Teilhard, the Noosphere already exists, in nascent form. Humanity would eventually reach a point where we would activate it by attaining a collective realization.

Teilhard anticipated humanity’s realization of the Noosphere as a mystical process through which we will discover, and celebrate, our inherent communion with the cosmos: “Someday, after we have mastered the winds, the waves, the tides and gravity, we shall harness for God the energies of love. Then for the second time in the history of the world, we will have discovered fire,” he wrote. If we were to consider love - what Sigmund Freud called Eros - as a biological drive, we might define it as the instinct that binds separate entities into greater aggregates. The switching-on of the Noosphere represents the inception of a harmonized planetary collective, where our social and political reality would be shaped by wisdom, encompassing a long-term vision for human beings to live in healthy communion with our shared sister Earth.

For Teilhard - also for Wright and a wide range of other thinkers - humanity's social and technical development, seen as an extension of the Earth's biological processes, suggested that our evolution has an underlying teleology, a purpose and direction. Just as a plant flowers or a caterpillar morphs into a butterfly, we are inexorably, whether we like it or not, undergoing a metamorphosis into a harmonized collective - a super-organism. As we attain that state, we may find that our interests and capacities change profoundly, just as a butterfly, no longer crawling or devouring leaves, gains an added dimension of flight, and starts to pollinate.

What I and a number of other thinkers have proposed could be seen, in a sense, as a new story or framing of our journey as a species - a new mythology - which supersedes the current cultural belief in a reductive scientific materialism, which Rupert Sheldrake has called “the Science Delusion.” Mainstream ideology combines scientific materialism with an equally reductive social Darwinism, based on ceaseless competition and the “Survival of the Fittest.” We are now overcoming this old way of understanding and thinking about our world, as a new worldview crystallizes.

As we reflect on the biological and historical past, as we step away from the subconscious darkness of primitive impulses and needs, we can choose, collectively, to engage in a consciously directed evolution. As a species, we can work together to give birth to our own higher mind. To reach that stage requires passing through this epoch of chaos, confusion, and destruction. As with all initiations, there is a very real danger that we will not emerge out of it, that our species will fall by the wayside, as the vast majority of species have.

The study of biological evolution - the history of life on Earth - reveals an inveterate tendency, in nature, toward greater levels of cooperation, coordination, and symbiosis. This idea may seem surprising at first. As part of the paradigm we inherited - the one we are now leaving behind - many thinkers and scientists placed their focus, instead, on the competitive, aggressive, and destructive aspects of nature. This view of biology as a constant struggle for life meshed perfectly with the predatory economic mode of Capitalism. This idea has now been superseded by a new view of life as an intricately networked phenomenon, where organisms support each other far more than they compete.

According to biologist Lynn Margulis, who developed the Gaia Hypothesis with James Lovelock, “The trip from greedy gluttony, from instant satisfaction to long-term mutualism, has been made many times in the microcosm,” she wrote, in Microcosm. “While destructive species may come and go, cooperation itself increases through time.” Life is marked, inherently, by web-like, fractal, patterns of organization, on all scales.
We can repurpose our industrial and commercial system as a ready-made infrastructure to mass-produce and mass-market regenerative solutions for communities around the world, providing people with the tools and technologies to become self-sufficient in food and energy production. We already have functional prototypes in many areas. We can scale them rapidly and distribute them globally, just as McDonald's or WallMarts assemble and disseminate their cookie-cutter franchises. A global network of land-based and urban communities could function as training centers for the new planetary culture, inspiring young people, particularly, with a new vision of the future, teaching nonviolent communication, community organizing, distributed ‘DIY’ manufacturing, permaculture, as well as meditation and shamanic vision quests, and so on.

As a new direction, we can integrate the power and efficiency of the capitalist system - in innovation, marketing, manufacturing, and so on - to undertake a planetary re-tribalizing of humanity, supporting local autonomy, reconnecting people with their local environment, on a global scale. We would design and distribute a new socioeconomic operating system which emancipates local communities and gives people a basic subsidy, while supplying tools and education for resilience and self-sufficiency. We would use our global communications infrastructure to unify the human community, as a whole, by agreeing on a set of core principles, including peace and mutual respect.

Developing techniques for human beings to share, conserve, and use resources more efficiently is already a growth industry and will become a vital necessity in the time ahead. We are seeing the much-vaunted growth of the "sharing economy," but we have only taken the first, tentative steps in this direction. For many young people, ownership seems increasingly onerous, an unnecessary burden. Rather than possessing things for the sake of ownership, we want to be able to access what we need, when we need it.

Imagine, for instance, we use the geo-locating services embedded in networks such as Facebook and Google for hyper-efficient social cooperation, for ride-sharing and energy conservation, for collaborating on community projects, for getting tools to people when they need them. Imagine if this were supported by "time dollars" or other forms of community currency that would build and strengthen local relationships. Imagine if, as a goal of society, we sought to apply all of our technical skills to create happy, self-determined local communities built on firm foundations of transparency, trust, and mutual aid. Imagine that we liberate the incredibly potent tools we now possess from the deformations and constraints of the Capitalist profit system, and redirect them to awaken the planetary consciousness, coordinating the efficient creation of a sustainable, regenerative civilization.

We have already transitioned away from the traditional model of employment that was the basis of the modern, heroic stage of industrialization. What we will want to establish in the future is a social design where people are liberated, as much as possible, from drudgery, freed entirely from debt, and given the opportunity to explore their creative, productive, and spiritual capacities to the fullest, while replenishing their local ecosystems. Before we can get there, however, we must first turn our attention to the ecological crisis, and apply every means to forestall and reduce its impact, while adapting to the new conditions that emerge from it.

Gandhi proposed, "Civilization in the real sense of the term consists not in the multiplication but in the deliberate and voluntary reduction of wants, which alone promotes real happiness and contentment and increases the capacity for service.” I think there is some truth in this idea. We have given little consideration to the direction of our civilization, which seems an unstoppable machine with a will of its own. For many people, any contradiction to the modern faith in comfort and technological progress is surprising, even shocking. Given the option, however, most people might be far happier living with considerably less, if they could become more connected to nature, more integrated with community, with more time to share with their family and nurture their own inner development.
It is a fascinating thought experiment to consider what cities could become, if our focus as a technological civilization shifted from a future-orientation to a timeless one, and if we were to transform our socioeconomic infrastructure to mesh with a new ideology and collective goal - a change in our consciousness of time, as well as an alleviation of the pressures and anxieties which bedevil people today, in a society based on ever-accumulating debt, waste, and excessive consumption.

When I try to understand what is happening to us on a species level, I look for metaphors and analogies, often taken from natural or biological processes. One idea is that we are reaching species maturity, much as an individual organism grows to a certain level, and then ends its physical development. Rapid growth is a quality of youth and immaturity. As the individual comes of age, physical growth ends, but the potential for inner growth - an enhancement of wisdom, creativity, and cunning - remains. The same may be the case for the human species as a whole.

We have reached the limit of our capacity to grow, within the finite limits of the planet. We now must settle into our situation, and explore new potentials for qualitative development, for inner growth. As we will explore later, at the moment, our economic system prevents this - but that system is also an artifact of human design, and we can change it to reflect our new conditions of being. I believe that the technical challenges we confront, in making a rapid transition to a regenerative society, are less difficult than the ideological challenges.

Personally, I love cities and identify as an urban person. I grew up in Manhattan - I sometimes feel like an Eskimo perpetually wandering up and down this thin sliver of island - and I love the density, the cultural meldings, the constant hubbub, the graffiti scrawls, the mad lonely soliloquies, the erotic enticements, the serendipities, the raw chaos of urban life. In the country, I find myself restless, also afflicted with allergies. I have lived in New York City for my whole life, a half-century - a span of time when more than half of all wild beasts have vanished from the planet as humans have annihilated their habitats. I am an aficionado of New York’s cultural history, its bohemian milieu, its avant-garde art movements, and I tend believe that these cultural flourishes of human expression are the city’s primary reason for being.

The great city is the icon and the soul of our modern, now postmodern, world, celebrated in endless songs, stories, and fables. The city was the dark labyrinth where Kafka’s K faced his trial, where Stephen Daedalus sought his beloved, where T.S. Eliot found his wasteland, where Allen Ginsberg unleashed his howl. Ambitious young people still flock to the city, yearning to make their mark on the zeitgeist, chasing the sparks and embers of genius, seeking some incandescence of being - some cluster of holy moments, profane illuminations. The seemingly ephemeral new expressions of art and thought eventually become crystallized, formalized in new institutions and built environments: “The translation of ideas into common habits and customs, of personal choices and designs into urban structures, is one of the prime functions of the city,” wrote Lewis Mumford in The City in History.

Culturally, we need to reimagine cities as, in designer John Todd’s phrase, “scaffoldings for living systems,” as biodigestors and composters, as places of self-sufficiency and abundance, where food is grown, energy is produced, and waste is recycled. Cities should be the human equivalent of a coral reef or a beehive, in a harmonious and supportive relationship with their surrounding ecosystems. The basis of social life should be cooperation, participatory democracy, efficient resource-sharing, ongoing learning, and mutual aid.

This is an excerpt from my new book, which is a year away from publication. Your support via Patreon has been extremely helpful in allowing me the time to complete this project. I gratefully appreciate your support.
Hi Patreon Supporters,

First of all, I want to thank you so much for your continued support. It has really helped to give me the time and space to focus on my writing. In fact, working like a maniac over the last months, I have just finished a new book - the book I have been working on for the last eight years, since the publication of 2012: The Return of Quetzalcoatl.

Below, I have enclosed a description of the book (the one we are using with publishers). I hope to invite your engagement with the process, as I work on finishing the book and getting it out into the world. If you have ideas - or even if you are interested in helping with some remaining research tasks - please feel free to email me - daniel.pinchbeck@gmail.com .

With gratitude,

In How Soon Is Now?, Daniel outlines a strategy for how our civilization can rally and transform itself to confront the ecological crisis. According to many scientists, species extinction and runaway climate change threaten us with the possibility of a civilizational collapse, even our own extinction, in the short term. In this brilliantly written manifesto, Pinchbeck proposes that we can use aspects of our capitalist system, with its highly developed powers of manufacturing, marketing, and media, to engineer a transmutation from within - much like the metamorphosis from the caterpillar to the butterfly, within the cocoon.

The book draws on his personal experiences at Occupy Wall Street; with the comedian Russell Brand; during Hurricane Sandy; and at Facebook headquarters in Palo Alto, where he helped organize a summit on climate change last spring. He also writes about Burning Man and the cutting-edge of psychedelic exploration, a subject that has gained increasing mainstream attention since the 2002 release of his book, Breaking Open the Head.

Daniel draws upon many thinkers, including the design scientist Buckminster Fuller. Fuller thought humanity faced a choice: either we use resources efficiently, and redesign our society to give everyone on Earth a decent life, or we fail together and annihilate ourselves. Daniel agrees with Fuller that we must choose between “utopia or oblivion.” He sees the ecological crisis as an initiatory process for humanity that will force us to awaken to our inherent solidarity as a species. We must shift from our sense of separate identities and become aware of ourselves as one unified being - a planetary super organism, in a symbiotic relationship with the Earth’s ecology as a whole.

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