Teilhard had a unique perspective on evolution and spirituality. Unlike the contemporaries of his time, he saw religion, mysticism and evolution as part of one greater process of unfolding, groping towards some unity with the Godhead. A new kind of faith, which saw an attainable future “unity” with God, a glorious “Kingdom of Heaven” on Earth, in which humanity was here to continue to evolve, be challenged to grow and love, unite and build the world together. In a sense, his version of Christian mysticism has two important factors: That all matter is divine, and secondly, that we are not here to escape or transcend matter, so much as we are to discover the divinity that is already in the world. Humanity then has a unique destiny. The world is compelled towards greater unity, greater complexity, so that the inner Godhead may shine through. Human beings are the “pinnacle” of this, because we are capable of self-reflection and actively participating in “building the Kingdom of Heaven on Earth.”

Teilhard saw Eastern spirituality discovering the same underlying thing, but in a different way (which he thought made them deficient, compared to his version of Western/Christian mysticism). He believed Buddhism and Hinduism understood that there is an essentially divine nature behind physical reality, but they took a cynical view towards this world: don’t bother with it, it’s illusion, there is something far more real! He believed that because Eastern mysticism sought to simply realize what already is, instead of looking ahead to some ever-greater future, it could not be the total picture. To summarize, he believed Eastern spirituality to be too dismissive about the physical world and the story of its evolution. The world of matter was important too. Even though it was essentially divine, it had a direction and an unfoldment we were a part of. Teilhard dismissed his contemporaries for being so fascinated by Eastern religions, but I think he actually missed what Eastern mysticism was all about.

Even though Christianity had always looked to the future for Christ’s second coming, it had become very static. Evolution was not incorporated into the theological doctrine (and even today, the Catholic Church is only beginning to become open to faith as a process). The world just “was,” and eventually, Christ would return. The notion of process, evolution, etc was missing.

In the East, one could say it was similar on the surface level. Even though Buddhism taught of impermanence and flux, there wasn’t much focus on direction. After all, evolution is a form of impermanence.

The East has an equally beautiful vision for the world as a cycle with definite direction. Its mysticism shares Teilhard’s vision for Christianity: the notion that there are greater Ages to come and humanity will be a direct part of that unfolding.

There are the Yugas, in which we move from an age of bare subsistence and survival (Kali yuga), to the gradual return to God-consciousness (Satya Yuga). In Buddhism, there is the idea that Maitreya would return as a great Buddha for a future age. In Persia during 19th century, the Bahai Faith emerged, claiming that all religions were part of a great spiritual unfolding. Interestingly, this more recent faith has placed the “core” mystical teaching as the pinnacle and forefront of its teaching. Something that has not been done by other established world religions.

All in all, I’m saying that the story of process, direction, unfolding is not Western, nor is it Eastern. It’s a perennial mysticism that is shared by both hemispheres and spiritual traditions. If we bring this to focus with scientific understanding of evolution, spirituality itself has the potential to cultivate a new, worldly faith that isn’t limited by respective cultural contexts. Evolution has sent a shockwave through all facets of civilization, so what would happen if the world embraced it spiritually, in a common mystical vision that appears to have already been a part of human history for thousands of years? If anything, evolution hyper-charges spirituality with new context and a planetary meaning. The possibilities here are overflowing.

“Son of earth, steep yourself in the sea of matter, bathe in its fiery waters, for it is the source of your life and youthfulness.

You thought you could do without it because the power of thought has been kindled in you? You hoped that the more thoroughly you rejected the tangible, the closer you would be to spirit: that you would be more divine if you lived in the world of pure thought, or at least more angelic if you fled the corporeal? Well, you were like to have perished of hunger.

You must have oil for your limbs, blood for your veins, water for your soul, the world of reality for your intellect: do you not see that the very law of your own nature makes these things a necessity for you?

Never, if you work to live and to grow, never will you be able to say to matter,”I have seen enough of you; I have surveyed your mysteries and have taken from them enough food for my thought to last me forever.” I tell you: even though, like the Sage of sages, you carried in your memory the image of all beings that people the earth or swim in the seas, still all that knowledge would be as nothing for your soul, for all abstract knowledge is only a faded reality: this is because to understand the world knowledge is not enough, you must see it, touch it, live in its presence and drink the vital heat of existence in the very heart of reality.”

Second excerpt:

Hymn to Matter

“Blessed be you, harsh matter, barren soil, stubborn rock: you who yield only to violence, you who force us to work if we would eat.

Blessed be you, perilous matter, violent sea, untameable passion: you who unless we fetter you will devour us.

Blessed be you, mighty matter, irresistible march of evolution, reality ever newborn; you who, by constantly shattering our mental categories, force us to go ever further and further in our pursuit of truth.

Blessed be you, universal matter, immeasurable time, boundless ether, triple abyss of stars and atoms and generations: you who by overflowing and dissolving our narrow standards or measurement reveal to us the dimensions of God.

Blessed be you, impenetrable matter: you who, interposed between our minds and the world of essences, cause us to languish with the desire to pierce through the seamless veil of phenomena.

Blessed be you, mortal matter: you who one day will undergo the process of dissolution within us and will thereby take us forcibly into the very heart that which exists.

Without you, without your onslaughts, without your uprootings of us, we should remain all our lives inert, stagnant, puerile, ignorant both of ourselves and of God. You who batter us and then dress our wounds, you who resist us and yield to us, you who wreck and build, you who shackle and liberate, the sap of our souls, the hand of God, the flesh of Christ: it is you, matter, that I bless.

I bless you, matter, and you I acclaim: not as the pontiffs of science or the moralizing preachers depict you, debased, disfigured–a mass of brute forces and base appetites–but as you reveal yourself to me today, in your totality and your true nature.

You I acclaim as the inexhaustible potentiality for existence and transformation wherein the predestined substance germinates and grows.

I acclaim you as the universal power which brings together and unites, through which the multitudinous monads are bound together and in which they all converge on the way of the spirit.

I acclaim you as the melodious fountain of water whence spring the souls of men, and as the limpid crystal whereof is fashioned the new Jerusalem.

I acclaim you as the divine milieu, charged with creative power, as the ocean stirred by the Spirit, as the clay molded and infused with life by the incarnate Word.

This is taken from a prolific chapter from Teilhard de Chardin’s Hymn of the Universe.

“To control attention means to control experience, and therefore the quality of life.”
– Mihaly Csikszentmihalyi

Creativity—his own, others’, and that of life itself—has been the entry point into evolution for Dr. Mihaly Csikszentmihalyi (pronounced “chick-sent-me-high-ee”). Truly an international renaissance man, born in Hungary, a graduate of the classical gymnasium “Torquato Tasso” in Rome, and an artist, Csikszentmihalyi earned his Ph.D. in psychology in 1965 from the University of Chicago, where he would eventually teach. Yet the bounds of psychology could contain neither his creativity nor his desire to find a greater order: “Somehow I always gravitated to the people in various disciplines—whether it’s psychology, sociology, anthropology—who saw a certain unity in their field, who were not what later became known as postmodern reductionists,” he explained, speaking on the telephone from his office at the Claremont Graduate University.  [ Claremont is right next door to Upland and Claremont Graduate University is a straight walk of maybe a mile directly west of my home]. Influenced by Carl Jung and reading widely in religion, Csikszentmihalyi found himself intrigued by “people who kind of stepped back and tried to say, ‘What is it that’s going on in this messy and confusing pattern of human behavior over time?’ And I was influenced greatly, for instance, by Teilhard de Chardin, the Jesuit who developed this notion of evolution.” Even his current position as a professor at Claremont’s Drucker School of Management is a new evolutionary turn in a life lived with passion and curiosity.

From an interview with Dr. Csikszentmihalyi by Elizabeth Debold in EnlightenedNext magazine.

How long have I loved thee, dear Human Network?  Let me count the years, since my birth into my loving family, and since my youthful awakening, at age 18, sitting at the feet of Père Pierre, saint of human networks, who wrote again and again about his powerful vision of the planetization of consciousness.

Every person I have loved, appreciated, talked with, liked or disliked, or noticed, has been an experience in the network of consciousness.  It is a network for loving, entertaining, trading, learning, making things and buying them, earning a living, and living.  It is a network for fighting, ha!  Competing, ha!  The network always both wins and loses.  It grows and shrinks, but now mostly grows, grows more and more threatened by its own incoherence, and ever more heartened by its own brilliance, and compassion, and inspired by its search for solutions to its – our — survival and fulfillment.

por Josefina Santa Cruz 29 Agosto 2008, del Sitio Web MundoNuevo

“En lugar de 7 billones de egos individuales, evolucionaremos hacia un colectivo de seres conscientes, que sostienen la conciencia del planeta entero”.
-José Argüelles

Del Homo sapiens al ‘Homo noosphericus’

La evolución del planeta Tierra hacia su próxima etapa, la noosfera, -la próxima era geológica que se avecina-, implica un esfuerzo colectivo de todos los seres humanos. ”Cuando la biosfera alcanza un punto de crisis máxima, se convierte o muta a una nueva condición: la noosfera“.

A esta conclusión llegan, el científico Vladimir Vernadsky y el jesuita Pierre Teilhard de Chardin, ambos pensadores que orbitan en torno al filósofo Henri Bergson, en el París de los años ‘20.

El termino biosfera así como sus leyes y principios, son estructurados y articulados por un científico ruso del que sabemos muy poco en occidente: su nombre es Vladimir Vernadsky (1863 y 1945), él es bio-geo-químico y su contribución a la ciencia rusa es tan importante como la de Einstein para la ciencia occidental. Hoy en día el concepto de biosfera, sus leyes y principios están siendo cada vez más utilizados por científicos y ecologistas.

Vernadsky es un pensador holístico.

En 1926 se publica su libro La Biosfera, donde escribe:

”sobre la superficie de la Tierra existe lo que llamamos la biosfera, la delgada capa de vida alrededor del planeta, la suma de la vida terrestre como una sola unidad”.

La biosfera es también el lugar donde se efectúa la transformación de la energía cósmica, principalmente la radiación solar y cósmica.

Dice que,

“El ser humano, a través de su pensamiento afecta a la biosfera alterándola en forma significativa y que la forma más poderosa del pensamiento es la máquina. Una vez que la máquina es introducida, la especie humana empieza a salirse del orden normal de la biosfera”.Vernadsky y el paleontólogo, biólogo y geólogo Teilhard de Chardin son los creadores del término noosfera.

La definen como,

‘la esfera de la mente del planeta, la fase de la globalización de la mente humana’.

Noos es una palabra griega que quiere decir mente. Noosfera es ‘el envoltorio mental del planeta, por encima y discontinuo de la biosfera’.

Dicen que hay un momento, en el futuro cercano, en que la noosfera se volverá consciente y para ambos, la evolución de la vida en la Tierra solo puede ir en una dirección mental y espiritual.

Moiseiev – otro científico ruso que estudia la noosfera – dice que, para que la noosfera se haga realidad, es necesario un cambio total de todas las formas de la sociedad, las formas de pensamiento y la forma de vivir y manejar los asuntos en este planeta.

La noosfera entonces es el estado de planetización de la conciencia que es la base de la civilización cósmica.

Si bien es cierto que tanto Vernadsky como Teilhard de Chardin son capaces de visualizar la transición biosfera-noosfera, ninguno de los dos imagina la fase intermedia: ésta es llamada por José Arguelles, la tecnósfera o esfera planetaria de la tecnología y su campo de pensamiento.

La tecnósfera es la esfera artificial, la esfera de la tecnología y la máquina alrededor del planeta.

Para José Arguelles, la tecnósfera es una función del tiempo artificial en el que estamos inmersos: automóviles, computadoras, máquinas de todo tipo. Vivimos dentro de un mundo artificial que hemos creado y que crece muy rápido, de una manera exponencial, ¡casi vertical! Los últimos 400 años han sido ‘capturados’ por la tecnósfera.

Esto comienza en el año 1600, a comienzos de la Revolución Industrial, momento en que la tecnología de la máquina, el reloj mecánico y el calendario gregoriano dan origen a la tecnósfera que poco a poco empieza a desbastar a la biosfera.

La tecnósfera – esta situación que hemos creado nosotros los seres humanos – es actualmente insostenible: desertificación, deshielo, sequías, inundaciones, nuevas enfermedades, extinción de especies, calentamiento global…

Cuando las trasnacionales van al Amazonas a buscar recursos y devoran los bosques, nos encontramos en la situación de un hombre que está sentado en una rama del árbol y que está cortando esa rama que lo sostiene – dice Argüelles.

¡Cuando caigamos de la rama es cuando vamos a despertar!

La fase final de la tecnósfera es la ciberesfera que es el sistema planetario de inteligencia producido por la tecnología. Para José Arguelles, la ciberesfera -producida por el Internet, el teléfono celular o el fax – se parece a la noosfera pero es solo una estructura sin vida, una simulación tecnológica de la conciencia.

Esta ciberesfera proporciona la conectividad del sistema de creencias de nuestros días y también el constructo actual del mundo – como una nube que cubre todo el planeta. Cuanto más se mantiene este sistema, más densa se vuelve la nube, pero esto no significa que por encima de ella no exista la estratósfera noosférica luminosa.

Cuando esta nube se disuelva, todo se va a transformar, transmutar y lo único que quedará es la noosfera.

El pensamiento noosférico no es un pensamiento materialista, la noosfera es un órgano planetario cuatri-dimensional mental-espiritual. Estamos abriéndonos a la etapa de planetización de la conciencia, de que somos un solo pueblo, que vive en un solo mundo y comparte un solo destino – dice Teilhard de Chardin.

En el momento en que la noosfera se haga conciente pasaremos de la condición de homo sapiens a la condición de ‘homo noosphericus’.

El Puente Arcoiris Circumpolar

Las investigaciones de José Arguelles sobre la ciencia y los códigos matemáticos Mayas lo llevaron al descubrimiento de la ‘Ley del Tiempo’.

Poco a poco comenzó a crear un cuerpo de conocimientos y de herramientas cuyo objetivo es el de ‘limpiar la biosfera del planeta mediante la realineación de los seres humanos con el orden natural de la Tierra y del universo”, siguiendo una Cuenta de Tiempo más natural (el Sincronario de 13 Lunas) y también por medio de prácticas y visualizaciones.

Una de éstas prácticas es conocida como ‘el experimento del puente arcoiris circumpolar’, cuya premisa es que si una masa crítica de seres humanos puede tener la misma visión, ésta se materializará y se hará visible.

El año 1981, José Arguelles tiene la primera visión del puente arcoiris como un ejemplo desarrollado de ‘geomancia’ planetaria. Los principios y premisas de esta ciencia del arcoiris se pueden leer en su libro La Tierra en Ascenso, como aspectos de la ley que gobiernan a los sistemas totales. Es en 1996 que la visión aparece de nuevo como una conclusión lógica de la transición biosfera-noosfera.

Se inicia entonces la primera etapa de este experimento, mediante un conjunto de prácticas espirituales/telepáticas, a través de la visualización de un puente arcoiris alrededor de la Tierra.

La hipótesis científica de este experimento es que una vez que la mente humana está libre del tiempo artificial, puede enfocar colectivamente su intención,

‘para evocar las fuerzas naturales en una co-creación positiva con el orden terrestre, afectando por lo tanto su propia evolución’.

Cuando el experimento empezó, nadie hablaba del Sol, de las llamaradas solares, de las manchas solares, de los vientos solares ni de las eyecciones de masa coronal. Hoy eso es tema de todos los días. La NASA tiene un sitio Web hablando acerca de la posibilidad de que las auroras se extiendan a través de la tropopausa (el ecuador) para conectarse una con la otra: ¡el puente arcoiris!

La Tierra es un pequeño planeta dando vueltas alrededor de su estrella, el Sol y que navega en el espacio, gira sobre su eje y se mueve a una velocidad de 30 Km. por segundo y 108.000 Km. por hora. La civilización cósmica existe más allá de nosotros, es un organismo unificado telepáticamente y avanza por etapas. Nosotros estamos en la etapa primitiva de la civilización cósmica ya que aún no alcanzamos la etapa de la unificación planetaria, que conlleva a su vez, la telepatía. Cuando entramos en la telepatía, solo hay una mente y esa mente única viaja hasta los confines más alejados del universo, de manera instantánea.

La ciencia arcoiris dice que tenemos que igualar nuestra conciencia con el planeta.

Visualizar el puente arcoiris alrededor de la Tierra es un gran avance para la armonización cotidiana de la mente humana: las frecuencias del cerebro humano interactúan con las frecuencias de la Tierra y se establece un campo geopsíquico.

El puente arcoiris tiene la función de estabilizar el campo electromagnético del planeta y también se relaciona con la ley de la alternancia, ya que las dos partes del arcoiris permanecen fijas cuando la Tierra rota sobre su eje, manteniendo estable su órbita – con el anillo de día hacia el Sol y el anillo de noche hacia el centro de la galaxia.

Sabemos así mismo que el Sol está experimentando cambios muy fuertes. Nos estamos preparando para una mutación que está sincronizada con la mutación de nuestra estrella local, el Sol.

El Sol también tiene ciclos y ya se sabe que para el año 2012 va a concluir uno de sus ciclos de manchas solares de 12.000 años. Esto ya se nota por las fuertes eyecciones de masa coronal y los fuertes vientos solares que él está emitiendo. Indudablemente esto produce alteraciones considerables en el campo electromagnético de nuestro planeta Tierra. Una eyección de masa coronal muy fuerte podría provocar una falla momentánea en el campo electromagnético de nuestro planeta.

Las manchas solares se encuentran en el ecuador del Sol, es entonces que se produce una gran explosión y la consecuente eyección de masa coronal: es el momento en que el Sol cambia su polaridad.

Dice José Arguelles que si nos conectamos telepáticamente con esta explosión, podemos usar todo ese material – las corrientes electromagnéticas – para crear la estructura que dará soporte y construirá el puente arcoiris.

El Puente Circumpolar Arcoiris Está ahí, Esperando ser Visto

El lanzamiento del puente arcoiris circumpolar es un experimento científico a gran escala, que requiere de la inteligencia, las emociones, el corazón, y todos los cinco sentidos de cada ser humano que vive en este planeta.

Estableciendo esta onda telepática mundial en el planeta, estamos creando una matriz de comunicación que aproxima cada vez más la noosfera para su manifestación consciente y por lo tanto, un cambio de frecuencia en la conciencia humana. Esta matriz proporciona también un campo de protección de vibraciones de pensamiento positivos que están destinados a mantener el campo de resonancia de la Tierra en armonía y paz.

El objetivo final es el de manifestar realmente el puente arcoiris en el planeta, cuando se cierre el ciclo: el 21 de diciembre del 2012.

Este puente arcoiris de paz conectará permanentemente la Tierra tri-dimensional con la cuarta dimensión y con las otras dimensiones superiores, asegurando que la paz y la armonía no sean alteradas.

Para muchas personas podría parecer que el puente arcoiris es un acto de magia. Sin embargo, no es nada más que una mayor comprensión de las leyes de la mente.

¡Lo que se denomina el tiempo de la magia en las culturas aborígenes fue una época en la que las personas comprendían las sencillas leyes de la mente!

Cuando llegue el 2012 experimentaremos una mutación planetaria, una mutación solar y una mutación de nuestro ser, para vivir la realidad de que somos un solo ser planetario, un organismo planetario total.

¡Esto se llama soñar el sueño más elevado!

Fuente: Biblioteca Pléyades

Conciencia multidimensional. Ser conciente(1/2)

Conciencia multidimensional. Ser conciencia (2/2)

por Josefina Santa Cruz 29 Agosto 2008, del Sitio Web MundoNuevo

“En lugar de 7 billones de egos individuales, evolucionaremos hacia un colectivo de seres conscientes, que sostienen la conciencia del planeta entero”.
-José Argüelles

Del Homo sapiens al ‘Homo noosphericus’

La evolución del planeta Tierra hacia su próxima etapa, la noosfera, -la próxima era geológica que se avecina-, implica un esfuerzo colectivo de todos los seres humanos. ”Cuando la biosfera alcanza un punto de crisis máxima, se convierte o muta a una nueva condición: la noosfera“.

A esta conclusión llegan, el científico Vladimir Vernadsky y el jesuita Pierre Teilhard de Chardin, ambos pensadores que orbitan en torno al filósofo Henri Bergson, en el París de los años ‘20.

El termino biosfera así como sus leyes y principios, son estructurados y articulados por un científico ruso del que sabemos muy poco en occidente: su nombre es Vladimir Vernadsky (1863 y 1945), él es bio-geo-químico y su contribución a la ciencia rusa es tan importante como la de Einstein para la ciencia occidental. Hoy en día el concepto de biosfera, sus leyes y principios están siendo cada vez más utilizados por científicos y ecologistas.

Vernadsky es un pensador holístico.

En 1926 se publica su libro La Biosfera, donde escribe:

”sobre la superficie de la Tierra existe lo que llamamos la biosfera, la delgada capa de vida alrededor del planeta, la suma de la vida terrestre como una sola unidad”.

La biosfera es también el lugar donde se efectúa la transformación de la energía cósmica, principalmente la radiación solar y cósmica.

Dice que,

“El ser humano, a través de su pensamiento afecta a la biosfera alterándola en forma significativa y que la forma más poderosa del pensamiento es la máquina. Una vez que la máquina es introducida, la especie humana empieza a salirse del orden normal de la biosfera”.Vernadsky y el paleontólogo, biólogo y geólogo Teilhard de Chardin son los creadores del término noosfera.

La definen como,

‘la esfera de la mente del planeta, la fase de la globalización de la mente humana’.

Noos es una palabra griega que quiere decir mente. Noosfera es ‘el envoltorio mental del planeta, por encima y discontinuo de la biosfera’.

Dicen que hay un momento, en el futuro cercano, en que la noosfera se volverá consciente y para ambos, la evolución de la vida en la Tierra solo puede ir en una dirección mental y espiritual.

Moiseiev – otro científico ruso que estudia la noosfera – dice que, para que la noosfera se haga realidad, es necesario un cambio total de todas las formas de la sociedad, las formas de pensamiento y la forma de vivir y manejar los asuntos en este planeta.

La noosfera entonces es el estado de planetización de la conciencia que es la base de la civilización cósmica.

Si bien es cierto que tanto Vernadsky como Teilhard de Chardin son capaces de visualizar la transición biosfera-noosfera, ninguno de los dos imagina la fase intermedia: ésta es llamada por José Arguelles, la tecnósfera o esfera planetaria de la tecnología y su campo de pensamiento.

La tecnósfera es la esfera artificial, la esfera de la tecnología y la máquina alrededor del planeta.

Para José Arguelles, la tecnósfera es una función del tiempo artificial en el que estamos inmersos: automóviles, computadoras, máquinas de todo tipo. Vivimos dentro de un mundo artificial que hemos creado y que crece muy rápido, de una manera exponencial, ¡casi vertical! Los últimos 400 años han sido ‘capturados’ por la tecnósfera.

Esto comienza en el año 1600, a comienzos de la Revolución Industrial, momento en que la tecnología de la máquina, el reloj mecánico y el calendario gregoriano dan origen a la tecnósfera que poco a poco empieza a desbastar a la biosfera.

La tecnósfera – esta situación que hemos creado nosotros los seres humanos – es actualmente insostenible: desertificación, deshielo, sequías, inundaciones, nuevas enfermedades, extinción de especies, calentamiento global…

Cuando las trasnacionales van al Amazonas a buscar recursos y devoran los bosques, nos encontramos en la situación de un hombre que está sentado en una rama del árbol y que está cortando esa rama que lo sostiene – dice Argüelles.

¡Cuando caigamos de la rama es cuando vamos a despertar!

La fase final de la tecnósfera es la ciberesfera que es el sistema planetario de inteligencia producido por la tecnología. Para José Arguelles, la ciberesfera -producida por el Internet, el teléfono celular o el fax – se parece a la noosfera pero es solo una estructura sin vida, una simulación tecnológica de la conciencia.

Esta ciberesfera proporciona la conectividad del sistema de creencias de nuestros días y también el constructo actual del mundo – como una nube que cubre todo el planeta. Cuanto más se mantiene este sistema, más densa se vuelve la nube, pero esto no significa que por encima de ella no exista la estratósfera noosférica luminosa.

Cuando esta nube se disuelva, todo se va a transformar, transmutar y lo único que quedará es la noosfera.

El pensamiento noosférico no es un pensamiento materialista, la noosfera es un órgano planetario cuatri-dimensional mental-espiritual. Estamos abriéndonos a la etapa de planetización de la conciencia, de que somos un solo pueblo, que vive en un solo mundo y comparte un solo destino – dice Teilhard de Chardin.

En el momento en que la noosfera se haga conciente pasaremos de la condición de homo sapiens a la condición de ‘homo noosphericus’.

El Puente Arcoiris Circumpolar

Las investigaciones de José Arguelles sobre la ciencia y los códigos matemáticos Mayas lo llevaron al descubrimiento de la ‘Ley del Tiempo’.

Poco a poco comenzó a crear un cuerpo de conocimientos y de herramientas cuyo objetivo es el de ‘limpiar la biosfera del planeta mediante la realineación de los seres humanos con el orden natural de la Tierra y del universo”, siguiendo una Cuenta de Tiempo más natural (el Sincronario de 13 Lunas) y también por medio de prácticas y visualizaciones.

Una de éstas prácticas es conocida como ‘el experimento del puente arcoiris circumpolar’, cuya premisa es que si una masa crítica de seres humanos puede tener la misma visión, ésta se materializará y se hará visible.

El año 1981, José Arguelles tiene la primera visión del puente arcoiris como un ejemplo desarrollado de ‘geomancia’ planetaria. Los principios y premisas de esta ciencia del arcoiris se pueden leer en su libro La Tierra en Ascenso, como aspectos de la ley que gobiernan a los sistemas totales. Es en 1996 que la visión aparece de nuevo como una conclusión lógica de la transición biosfera-noosfera.

Se inicia entonces la primera etapa de este experimento, mediante un conjunto de prácticas espirituales/telepáticas, a través de la visualización de un puente arcoiris alrededor de la Tierra.

La hipótesis científica de este experimento es que una vez que la mente humana está libre del tiempo artificial, puede enfocar colectivamente su intención,

‘para evocar las fuerzas naturales en una co-creación positiva con el orden terrestre, afectando por lo tanto su propia evolución’.

Cuando el experimento empezó, nadie hablaba del Sol, de las llamaradas solares, de las manchas solares, de los vientos solares ni de las eyecciones de masa coronal. Hoy eso es tema de todos los días. La NASA tiene un sitio Web hablando acerca de la posibilidad de que las auroras se extiendan a través de la tropopausa (el ecuador) para conectarse una con la otra: ¡el puente arcoiris!

La Tierra es un pequeño planeta dando vueltas alrededor de su estrella, el Sol y que navega en el espacio, gira sobre su eje y se mueve a una velocidad de 30 Km. por segundo y 108.000 Km. por hora. La civilización cósmica existe más allá de nosotros, es un organismo unificado telepáticamente y avanza por etapas. Nosotros estamos en la etapa primitiva de la civilización cósmica ya que aún no alcanzamos la etapa de la unificación planetaria, que conlleva a su vez, la telepatía. Cuando entramos en la telepatía, solo hay una mente y esa mente única viaja hasta los confines más alejados del universo, de manera instantánea.

La ciencia arcoiris dice que tenemos que igualar nuestra conciencia con el planeta.

Visualizar el puente arcoiris alrededor de la Tierra es un gran avance para la armonización cotidiana de la mente humana: las frecuencias del cerebro humano interactúan con las frecuencias de la Tierra y se establece un campo geopsíquico.

El puente arcoiris tiene la función de estabilizar el campo electromagnético del planeta y también se relaciona con la ley de la alternancia, ya que las dos partes del arcoiris permanecen fijas cuando la Tierra rota sobre su eje, manteniendo estable su órbita – con el anillo de día hacia el Sol y el anillo de noche hacia el centro de la galaxia.

Sabemos así mismo que el Sol está experimentando cambios muy fuertes. Nos estamos preparando para una mutación que está sincronizada con la mutación de nuestra estrella local, el Sol.

El Sol también tiene ciclos y ya se sabe que para el año 2012 va a concluir uno de sus ciclos de manchas solares de 12.000 años. Esto ya se nota por las fuertes eyecciones de masa coronal y los fuertes vientos solares que él está emitiendo. Indudablemente esto produce alteraciones considerables en el campo electromagnético de nuestro planeta Tierra. Una eyección de masa coronal muy fuerte podría provocar una falla momentánea en el campo electromagnético de nuestro planeta.

Las manchas solares se encuentran en el ecuador del Sol, es entonces que se produce una gran explosión y la consecuente eyección de masa coronal: es el momento en que el Sol cambia su polaridad.

Dice José Arguelles que si nos conectamos telepáticamente con esta explosión, podemos usar todo ese material – las corrientes electromagnéticas – para crear la estructura que dará soporte y construirá el puente arcoiris.

El Puente Circumpolar Arcoiris Está ahí, Esperando ser Visto

El lanzamiento del puente arcoiris circumpolar es un experimento científico a gran escala, que requiere de la inteligencia, las emociones, el corazón, y todos los cinco sentidos de cada ser humano que vive en este planeta.

Estableciendo esta onda telepática mundial en el planeta, estamos creando una matriz de comunicación que aproxima cada vez más la noosfera para su manifestación consciente y por lo tanto, un cambio de frecuencia en la conciencia humana. Esta matriz proporciona también un campo de protección de vibraciones de pensamiento positivos que están destinados a mantener el campo de resonancia de la Tierra en armonía y paz.

El objetivo final es el de manifestar realmente el puente arcoiris en el planeta, cuando se cierre el ciclo: el 21 de diciembre del 2012.

Este puente arcoiris de paz conectará permanentemente la Tierra tri-dimensional con la cuarta dimensión y con las otras dimensiones superiores, asegurando que la paz y la armonía no sean alteradas.

Para muchas personas podría parecer que el puente arcoiris es un acto de magia. Sin embargo, no es nada más que una mayor comprensión de las leyes de la mente.

¡Lo que se denomina el tiempo de la magia en las culturas aborígenes fue una época en la que las personas comprendían las sencillas leyes de la mente!

Cuando llegue el 2012 experimentaremos una mutación planetaria, una mutación solar y una mutación de nuestro ser, para vivir la realidad de que somos un solo ser planetario, un organismo planetario total.

¡Esto se llama soñar el sueño más elevado!

Fuente: Biblioteca Pléyades

Conciencia multidimensional. Ser conciente(1/2)

Conciencia multidimensional. Ser conciencia (2/2)

Earlier today OGT pointed out the most recent Question of the Week from ANN’s Zac of “Hey! Answerman!” It’s near the bottom there. It is, basically, “Is Haruhi Suzumiya a masterpiece, a piece of crap, or overrated?” Not to grandstand, but OGT called me out as a kind of champion of justice (I watched a lot of Bamboo Blade this week, sorry about that). So I wrote in, and I thought, for your perusal, I would post my whole e-mail here. It’s too bad I’m not enough of a shmoozer to have linked my blog in my e-mail, because maybe I would get some more readers (and comments! delicious comments!) if I had. But you fine folks are enough for me, so I’m happy to let you see what horrors I might have perpetrated.

The time has come and gone, and Zac didn’t print my piece.  I will admit that I am a little disappointed, but it’s not too surprising.  For a lot of reasons, my long, rambling, poorly-organized venture into science-fiction criticism wasn’t crafted for the market — basically, what I did isn’t the sort of thing usually posted there.

Dear Zac,

Your most recent Question of the Week was whether Haruhi Suzumiya is a “masterpiece, piece of junk, or simply overrated.” “Masterpiece” might be a bit strong, but I’ll go with that here. I’m sure you’ll hear a lot about the animation, the moe, and even the structure of the show. However, I thought I would e-mail you concerning the elements of Haruhi that made me a fan, which are the sci-fi philosophy underpinning the series and point of view we’re offered.

Through the series, Yuki reads a series of novels by Dan Simmons known, collectively, as The Hyperion Cantos. In fact, the book she gives Kyon with her hidden bookmark message was Fall of Hyperion, the second of the four-novel sequence. These books deal, in part, with the theories of a 1950s Jesuit named Teilhard de Chardin, who tried to reconcile religion and science. He claimed evolution is an act of God, and that humans were meant to eventually evolve into godhead — what Joseph Campbell calls “apotheosis” — which Teilhard called “The Omega Point.” This idea is, I think, basically Hegelian, as seen through Marx: Hegel described a dialectic in which metaphoric “masters” and “slaves” fight with each other, with the slaves ultimately learning self-sufficiency and becoming fully human. Marx applied this to history itself, claiming all history moved humans closer to happiness — which, of course, for him meant socialism. Teilhard thought the movement was biological and that people were moving closer to becoming like God, that we would be the equals of the Christian Maker.

Haruhi Suzumiya, like Simmon’s Hyperion, advances this in its own way. Haruhi is effectively a god-figure — indeed, the ESPers of the show, like Koizumi, think she is THE God — she has evolved to Godhead, like Teilhard said. Darwin’s theories of evolution state that a trait or attribute usually starts as a quirk, an accident at the genetic level, and if it helps the creature who was born with it survive better, get more food, and be healthier, that creature will have an easier time reproducing and making more like itself, with the same genetic trait. Eventually those with the given adaptation will push out and possibly kill off the versions without the trait, as they cannot as easily gather food or reproduce, and now the species is different. Haruhi, then, is the fluke — the first person with the adaptation. What, an author might wonder, would happen with the first person to evolve into Godhead? In some ways the American X-Men deal with this, and in Japan we have Haruhi Suzumiya.

But the show is, in part, a comedy, so it’s not a hard sci-fi exploration of the theme, but an attempt to illustrate the situations that would occur. An unknowing God surrounded by people might indeed remake things as she wants. And a god of any sort, within an anime, might just remake things into the shape of an anime. Haruhi actively seeks to make the world around her into an adventure, into the show it secretly is. We, the audience, get to realize that through Kyon, who is us, and just like us. Like most science-fiction that’s about a different world, or a remade world, Haruhi Suzumiya requires a figure like us that can, for some reason or another, respond with wonder or confusion. At the basic level of structuring a plot, we need an excuse for a knowledgeable character to sit down and start talking about what’s different in the world. How confusing would Star Wars be if Luke already knew everything about the Clone Wars and the Jedi? If he did, Obi-Wan would never need to explain things to him, and we would never know what’s going on. In the same way, Kyon stumbles into Haruhi’s games and needs the sci-fi elements — Yuki, Asahina, and Koizumi — to tell him what’s going on. In that way, we get to know what’s going on.

Thankfully, our portal into the strange world isn’t a weenie. Some people, to keep the same reference, think Luke Skywalker’s a bit of a crybaby, but Kyon isn’t, not really. He complains a lot, but he’s sarcastic, and comments on what’s happening as often as he wants it changed. And it’s important that the club is, in a way, his fault. His conversation about creating things inspires Haruhi. So, in a world where strange things abound, it is the narrator, the representative of us, that starts the change. That reflects the theme of the show, of evolved Godhead. Kyon takes part in the divine, even though he is, as everyone assures him, normal. The science-fiction theme even buttresses the comedy and the romance. Obviously most of the comedy couldn’t happen if Haruhi wasn’t a threat to the fabric of the world — if she were normal, they could just tell her to shut up. Kyon learns to do that anyway — and Kyon effectively evolves in a different way, by engaging in a romance with Haruhi. The traditional idea of marriage is of two fleshes made one, and Kyon becomes part of Haruhi by show’s end. She integrates Kyon as her conscience, if you will. He’s her bad-tempered, sarcastic Jiminy Cricket.

Joseph Campbell claims that all mythology is a reflection of psychological values inherent to all people — that it springs from our reactions to our common experiences. Haruhi — as the internet “cults” that have sprung up have illustrated — is a form of mythology. It re-imagines the world. It does this by adapting older ideas of the evolution of man (a hot topic right now), of Hegel’s dialectic and Campbell’s heroic apotheosis, and placing them in a setting we’re familiar enough with to move through comfortably. Part of the appeal of Haruhi on a grassroots level is the high, hard sci-fi concepts running rampant in what appears to be a high school comedy-romance setting.

Best wishes — and good luck with all the replies I’m sure you’ll get,
Cuchlann

 Chapter 2: The Internet and the Noosphere

  from… http://www.matrixmasters.com

The shaman seers of the Fourth World generally agree
that those who tenaciously cling to the past will fall into
mass insanity. The serpent power of the Aquarian Age is upon us.
The Kundalini of Gaia is about to awaken. No one can avoid being
affected. Most human beings may go out of their minds; others will
go beyond mind.”
John Hogue (1)

In 1938, a Jesuit priest wrote a book in which he postulated the existence of “a sphere of thought” enveloping the Earth. (2) This book, The Phenomenon of Man, wasn’t published until the late 1950s, after its author, Teilhard de Chardin, had died. In it, he called this enveloping sphere of thought the noosphere and described it as “a living tissue of consciousness” enclosing the Earth and growing ever more dense. For several years after the book’s first English publication in 1959, Teilhard’s concept of a thinking membrane surrounding our planet provoked significant controversy in both religious and academic circles. Like many revolutionary ideas, however, the concept of a noosphere was eventually passed over by most mainstream thinkers and largely forgotten. Imagine my surprise then when I discovered that I wasn’t the only one who remembered Teilhard’s work and had begun thinking about the Internet in terms of the noosphere.

Teilhard believed that because of the spherical shape of the Earth, ideas will eventually encounter other ideas resulting in a cultural convergence of thought. This, he believed, would eventually lead to a single, self-developing framework of pure mind. Teilhard used the term “noosphere” (possibly first coined by Vladimir Vernadsky (3) to represent a sphere of mind encircling the Earth. As he saw it, the noosphere encased what we call the biosphere, or sphere of life. Within this framework, Teilhard saw the ongoing evolution of the human species manifesting itself as changes and advances in mind more than in body. In other words, human evolution would henceforth take place mainly in the noosphere.

As Sir Julian Huxley explained in his introduction to the first English translation of The Phenomenon of Man:

[Teilhard was] deeply concerned with establishing a global unification of human awareness as a necessary prerequisite for any real future progress of mankind.

Huxley goes on to say,

In Père Teilhard’s view, the increase of human numbers combined with the improvement of human communications has fused all the parts of the noosphere together. . . . But when it is confined to spreading out over the surface of a sphere, idea will encounter idea, and the result will be an organized web of thought, a noetic system operating high tension, a piece of evolutionary machinery capable of generating high psychosocial energy. (4) [Emphasis added]

This is a perfect description of what is taking place on the World Wide Web. Huxley and Teilhard would be amazed and delighted if they were alive today.

Many people involved with the Internet and who are familiar with The Phenomenon of Man accept as fact that the Internet and the noosphere are interrelated in some way. If you are new to this concept, however, you most likely have a few questions, such as:

• What is the noosphere?
• Is the Internet the mechanical infrastructure of the noosphere?
• Is “noosphere” another name for “Gaian mind?”
• If they are not one-and-the-same, how do they relate to one another?

In the following discussion, it is important to keep one essential fact foremost in your mind: the Internet is not the noosphere. An Internet connection is not required, for all of humanity is already an integral part of the noosphere. This statement will become clear in the following pages as we explore the deeply woven interconnections of the mechanical Internet and the ethereal species-consciousness we call the noosphere.

read more at http://www.matrixmasters.com

What do you think? Please feel free to comment back to me about your take on Gaian Mind, or the idea of a Noosphere. I would love to hear any new hypotheses, or spins on this path of thought. I am also curious to hear opposing views so please, let’s start a buzz.

 La Noosfera, cuya etimología literalmente vendría a significar la “esfera de la mente” (más específicamente, la capa mental de la Tierra), es una palabra y un concepto acuñado contemporáneamente por Jules Le Roy, filósofo francés y estudiante de Henri Bergson, de quien poco se sabe, el paleontólogo jesuita Pierre Teilhard de Chardin y el geoquímico ruso Vladimir Vernadsky, en la tercera década del siglo XX. La vida en la Tierra es una unidad que constituye un sistema complejo conocido como la biósfera, la cual está conformada por la “materia viva”, es decir, la totalidad de los organismos vivos del planeta, y se emplaza en la envoltura de la tierra donde las condiciones físico-químicas permiten la actividad biótica. Devenido el hombre como fuerza dominante en la biósfera, la noosfera define la próxima etapa de la evolución terrestre, que abarcará y, a su vez, transformará la biosfera.

Aunque poco se sabe con respecto a Jules Le Roy déjenme a continuación resumir los puntos de vista que tenían Pierre Teilhard de Chardin  y Vladimir Vernadsky, así como, de algunos otros especuladores sobre este interesante.

Vladimir Vernadsky fue un teórico clave del desarrollo, durante la primera mitad del siglo pasado, del concepto de biosfera (Biosfera, 1926), el cual tomó como su punto de partida para llegar a la noción de la noosfera. Aunque él nunca usó la palabra “tecnósfera”, el prerequisito de Vernadsky para el surgimiento de la noosfera presupone su existencia, porque en su percepción el creciente de la impacto de la industrialización estaba cambiando el paisaje y, por ello, se estaba afectando la propia geología terrestre, dando lugar a una fase evolutiva que definió como la transición biosfera-noosfera. Vernadsky fue agudamente conciente de las implicaciones políticas y ambientales del aumento acelerado de la reproducción de la máquina en la sociedad de su época, que ocurría a través de la proliferación de las fábricas y los conglomerados industriales y consideró que este era un proceso de crecimiento que se daba en forma de progresión geométrica y que hacía que el Hombre se transforme en una fuerza geológica a gran escala. Sin embargo para él, el Hombre representaba una masa insignificante de la materia disponible e incluso de la misma biomasa, por lo que su operación se realizaba a través de la acción del pensamiento, haciendo que la física y química de la envoltura terrestre y, hoy en día, hasta las condiciones climáticas se modifiquen por su presencia y acción. Hoy podemos afirmar que una prueba de ello es el calentamiento global del que estamos siendo testigos. Poco conocido en occidente, Vernadsky goza de una enorme estatura en Rusia donde su pensamiento ha influenciado a toda la ciencia rusa.

Por otro lado estaba, Pierre Teilhard de Chardin quien previó el surgimiento de la noosfera como un momento místico cumbre conocido como el Punto Omega. Este momento sería el resultado de las interacciones de la actividad creciente de las redes humanas creando una “capa de pensamiento” altamente cargada y desarrollada. Teilhard habló de la posibilidad de que en el planeta de desarrolle una noosfera, es decir, una capa pensante. Así, Teilhard de Chardin escribió acerca de una “…red de vínculos…literalmente más y más presente, en la inmensidad de su organismo, como la imagen de un sistema nervioso…” Este sistema nervioso sería la función de una “…geotecnología extendiendo una red estrechamente interdependiente de sus empresas sobre la tierra entera…” La semejanza de esta descripción con lo que hoy resulta ser Internet y la computación ubícua es notable. Desde la muerte de Teilhard de Chardin en 1951 cuando sus libros más  más notables: el Fenómeno del Hombre (1959) y el Futuro del Hombre (1964) fueron publicados, el avance de la biosfera hacia una etapa transicional, la tecnosfera, ha visto la realización del prerequisito de Chardin para la manifestación de la noosfera en una red global de información, una geotecnología que hoy podemos identificar con la Red de Redes: Internet.

Relacionado con esto, se pueden considerar los trabajos de Carl Gustav Jung sobre la sincronicidad y la teoría arquetípica como un anexo natural a una teoría de la noosfera la cual asumiría un “inconciente colectivo” común, es decir que, la noosfera sería el campo común de conciencia colectiva de la tierra.

Así mismo, en A New Science of Life: The Hypothesis of Formative Causation (1982) de Rupert Sheldrake, la noción de campos morfogenéticos propone una explicación de un medio de comunicación intraespecie. La noción de Peter Rusell del Cerebro Global (1982) construída en la metáfora del sistema nervioso y la comunicación electrónica de la noosfera para establecer la idea de la noosfera como un cerebro global. Los conceptos de Buckminster Fuller para el desarrollo de una percepción de diseño de sistema entero de la Tierra, Synergetics: Explorations in the Geometry of Thinking (1975), también son escritos que contribuyen a una teoría de la noosfera intrínseca para definir una mirada del planeta como un organismo que evoluciona, una idea también articulada en la Hipótesis Gaia de James Lovelock (1981).

Antes de terminar, me gustaría mencionar un proyecto, hoy vigente, que está siendo articulado desde la Universidad de Princeton ( noosphere.princeton.edu) y cuyo objetivo es encontrar pruebas y evidencia científica sobre la conciencia global. El proyecto, cuya traducción sería: “Proyecto de Conciencia Global: Registrando la Coherencia y la Resonancia en el Mundo” sería una aproximación científica (seria) a la temática. Según los participantes del mismo, la Noosfera es definida  “como la suma total de todo el conocimiento y la experiencia humana. Esto incluiría todo desde nuestros sueños más privados a nuestro conocimiento del Universo mismo. Con tecnología acelerada como su catalizador, nuestra noosfera se está expandiendo en su mayor velocidad en la historia.”

Entiendo que el tema es altamente especulativo y no menos fascinante. Mi reflexión es que en un momento de la historia como este, en que tanta fantasía e imaginación se desencadena en torno a la sociedad de la información y en que tantas aplicaciones novedosas que promueven la inteligencia colectiva, la intercreatividad, como son las arquitecturas de participación y cooperación conectada propias de los blog, los wikis, los sistemas que generan redes sociales, los flash mobs, etc., comienzan a ser utilizadas por una creciente masa crítica de gente, la noosfera deja de ser una atractiva intuición, para convertirse en un asunto de naturaleza plenamente científica, que dará que hablar en los años venideros. 

Profound Knowledge: A New Synthesis from a Transcending Perspective to Personal Improvement

Remarks to the Deming Institute, April 27, l997, Alexandria, Va. By Clare Crawford-Mason

As you know I am a recovering journalist who reported on the White House from late LBJ to early Ronald Reagan and I was quite sure I knew how the world worked until I met Dr. Deming. Then I learned I didn’t know what I didn’t know.

It is a pleasure and honor to be with you all today, people who are interested and actively working to further Dr. Deming’s ideas. I want to share with you one of my favorite video clips of Dr. Deming at the dedication of a room named for him at GM telling one of his best jokes and then, more importantly, describing his philosophy as a work in progress.

Dr. Deming’s description of his ideas as work in progress, something to be improved upon each day, continuing improvement, and continuing evolution are the themes of my remarks today.

Most of you are familiar with how I met Dr. Deming in his basement in 1979, interviewed him there several times, understood nothing of what he said except the statement, “I taught the Japanese to work smarter not harder.” However, I recognized that he was a prophet ignored in his homeland and knew that this was a story and reported it with Lloyd Dobyns in “If Japan Can,” the NBC White Paper in l980.

The Deming segment was less than l5 minutes of a 90-minute report including commercials; it was never shown over the air again, yet that small story and Dr. Deming’s ideas have forever changed how we all work and live.

We are all familiar with the systems diagram Dr. Deming put on the blackboard in l950 to show the Japanese industrial leaders that manufacturing was a system and should include the customer and supplier and be continually improved.

I think of this drawing as a revolutionary artifact like Newton’s falling apple and James Watt’s mother’s tea kettle. All involve ideas that changed the world. Today I want to bring you up to date on a sequel to that original story about Dr. Deming and his philosophy.

First, Lloyd Dobyns and I have again met an unusual man whom we interviewed and after an entire day with him for the second time we did not understand what he was saying. This man, who is in the audience today, and whom some of you may have met yesterday, is Jefferson Vander Wolk. He is a successful businessman, manager and thinker. He wrote to Lloyd and me after reading our two books on quality. He said he thought that Dr. Deming’s ideas had wider implications than are now recognized and wider applications then are now being made.

Jeff said that he wanted to talk to us about writing a book on philosophy. Some of you know Dr. Louis Savary, a theologian, statistician and author of or collaborator on more than l00 books on management and spirituality. We took Lou with us to meet Jeff and translate, but he didn’t understand in the beginning either.

Since then the three of us, Lloyd, Lou and I, have been meeting with Jeff and writing together for more than a year and a half and we have two books underway, we have created some operational definitions and the end is not in sight.

Today I am going to tell you about some of our conclusions that I believe will interest you. But first I must introduce you to three other 20th Century thinkers in addition to Dr. Deming.

The first is Teilhard de Chardin, a French Jesuit and anthropologist who discovered Peking man. About l990 I introduced Dr. Deming to Father Thomas King, a Jesuit from Georgetown University and an expert on the philosophy of Teilhard.

Earlier this century Teilhard had predicted a continuing improvement of human consciousness. I had been a student of Tom King’s and produced a video about Teihard in the late eighties. Dr. Deming and Father King had several long, enjoyable lobster dinners and discussions.

Father King said a special Teilhard mass at which Dr. Deming’s music was played and he blessed Dr. Deming as a successor to Teilhard. We videotaped it but Dr. Deming didn’t like the singer’s rendition of his music.

The second man is Georg Gurdjieff, a Turkish-Armenian teacher. In the late l980s at about the same time Dr. Deming was trying explain Profound Knowledge to me for the Deming Video Library, I became interested in a system of understanding yourself and others called the Enneagram. I learned that it stemmed from the work of Gurdjieff, a contemporary of Freud and Jung, who had started the Institute for the Harmonious Development of Man in Paris in the l920s.

Frank Lloyd Wright, John Dewey, Georgia O’Keefe and others were among his followers. He wanted to teach individuals how to live more consciously in the world using practices that had only been attempted before by people who had withdrawn to monasteries or caves. His work is still studied and he has a home page on the internet and many links.

I found a similarity between Dr. Deming’s ideas and Gurdjieff’s Enneagram. Both were interested in:

• Continuing improvement,
• Awareness of facts or what is really happening and
• The elimination of personal blame.

In l994 at a Stanford University conference, I made a presentation on Dr. Deming and the Enneagram. Incidentally, the Enneagram is the basis of the most popular class at Stanford Business School. We are producing a series of videos on leadership and the Enneagram with one of the two Stanford professors teaching that popular class.

Some six months after the Stanford Conference, I received the first letter from Jefferson Vander Wolk asking Lloyd and me to consider doing a philosophy book. His letter had been prompted by our reports of Dr. Deming’s work.

We learned that Jeff had been reading Gurdjieff since the l970s in his own quest to be a better manager. Incidentally, Jeff’s vision of a better manager was to reduce management time as much as possible. He wanted to create an environment where his people did not need his physical presence in his distant enterprises so he might devote more time not just to perfecting his golf and tennis, but to pursuing some key philosophical questions he had encountered in his business career.

The third thinker is P.D. Ouspensky, a Russian mathematician, who wrote a book called “Tertium Organum, A Key to the Enigmas of the World,” in l9l2. Jeff had read this book and had thought about the ideas in it for decades. In the book, which is still in print, Ouspensky predicts there is a second or higher level of logic waiting to be discovered. It is different from our ordinary linear logic. Linear logic addresses the world we see and says in effect that the whole must equal the sum of its parts. Two plus two must equal four. All of our present thinking and our present language is predicated on this visible world linear logic.

Ouspensky predicted the discovery of a different logic, a higher logic that would parallel higher physics and higher math and would lead to a higher evolutionary path for mankind. As I said, he called the book Tertium Organum or the third organum of thought. Aristotle’s Organon was the first and Bacon’s Novum Organum was the second.

Ouspensky, whose followers have created a homepage and many links on the world wide web, did not pursue the development of this higher logic after he predicted it. But in a truth-is-stranger-than-fiction drama Ouspensky met Gurdjieff and in the l920s carried to England his ideas about ways to develop human consciousness.

Some 70 years later, Jefferson Vander Wolk, confined to bed with the flu, read our books on Deming and concluded that Deming had provided empirical proof of Ouspensky’s prediction of a second or higher logic. A logic where the whole can be greater than the sum of its parts. A logic to plan, predict and manage in the complex, dynamic world we can’t see, the world of interactions.

Now, here is a way to describe these two kinds of logic, a way that Jeff and we have found clarified them for us: conventional logic and higher logic. Conventional logic addresses the visible world or, as the late Physicist David Bohm calls it, the “explicit” world. It is:

• Linear
• Quantitative
• Static
• Fragmented

In contrast, higher logic addresses the non-visible or “implicate” world. It is:

• Non-linear
• Qualitative
• Dynamic
• Holistic

Remember that Dr. Deming talked about “the most important numbers being unknown and unknowable,” that would be the qualitative world, as would the variation in all things, processes, and statistics.

Now as you managers and teachers who have applied Dr. Deming’s principles know, we have been thrust into this new world by the speed of technological change. Adjusting to such change is not easy. The Industrial Revolution occurred over the span of several lifetimes and it caused great social disruption. We see today in the developing countries the great cultural difficulty in trying to make such a leap in a single lifetime or two.

Meanwhile, we in the first world now are undergoing an apparently pleasanter, but much more difficult and jarring adjustment. There has been more change in our lifetimes than in all of history until now. The new, non-visible world enfolds the old and we must know how to operate in both and to move confidently and competently between them. Deming has helped us do this, even before most of us knew there was another world.

This new logic requires that we modify our thinking and expand our language. You will remember that Dr. Deming said it took at least three exposures for anyone to begin to understand his ideas. Some student’s left the four-day seminars transformed and some left angry.

Physicist David Bohm describes this new world in his book “Wholeness and The Implicate Order.” The Implicate Order (from the Latin “to be enfolded”) is “a level of reality beyond our normal everyday thoughts and perceptions, as well as beyond any picture of reality offered by a given scientific theory.”

In the Implicate Order, Bohm says that “everything in the universe affects everything else because they are all part of the same unbroken whole.” He says that “the inclination towards fragmentation is embedded in the subject-verb-object structure of our grammar, and is reflected at the personal and social levels by our tendency to see individuals and groups as ‘other’ than ourselves, leading to isolation, selfishness and wars,” what Dr. Deming called barriers.

We can now observe that, seemingly without knowing it, Dr. Deming in his approach to managing organizations devised a case of the higher logic predicted by Ouspensky and Bohm, the first broad-based and readily verifiable case of that logic.

But exciting and perplexing as that theory is, that general conclusion is only half the story on which Jeff, Lloyd, Lou and I are working. To explain the other half, I want to talk to you about a concept called Convergent Integration, which is the common thread tying Dr. Deming and all of these others together.

The term “convergent integration” was first used by the English philosopher Julian Huxley to describe the human trend toward central convergence, increasing organization and growth. And that is what Jeff and we are calling this new logic, which says that when certain conditions of assembly are met, the whole can be greater than the sum of its parts.

Convergent Integration: a new logic which says that then when certain conditions of assembly are met, the whole can be greater than the sum of its parts.

This may be the time to further explain that what prompted Jeff to contact Lloyd and me was that he had developed and pursued a problem solving logic in his management work and he kept reaching conclusions that contradicted conventional wisdom. As he read our books, he saw similar results of Deming’s that contradicted conventional wisdom. He also saw that both his logic and Deming’s were based on the concept that a properly integrated whole will be greater than the sum of its parts.

Which brings us back to Convergent Integration. Convergent integration can be seen in a jigsaw puzzle; when assembled, a picture or transcending perspective appears. It can be seen in an automobile; the parts assembled produce something greater than their sum: a means of transportation. In problem solving, the solution is a greater whole brought into being by assembling the facts. A winning sports team can be greater than the sum of its parts, so can an orchestra, so can a marriage, and so on.

Some historic examples of this happening at random would be the Founding Fathers setting up the conditions of democracy or the men who split the atom. None of them could have done it alone, but together they could.

Dr. Deming practiced convergent integration without having a name for it. In Profound Knowledge he integrated four disciplines: systems thinking, statistical thinking, epistemology, and psychology, into a revolutionary system of management.

None of the four disciplines is a philosophy of management by itself; yet taken together they created a management force no one had ever imagined. Profound knowledge is greater than the sum of its parts.

Another way to describe Dr. Deming’s Profound Knowledge is as a system of application of convergence logic toward the continuing improvement of products and services. The successful business practicing Deming becomes a whole that is greater than the sum of its parts.

Deming showed the way to a method where a group or team of people working together for a common purpose can be greater than the sum of its parts. Through Profound Knowledge, Dr. Deming helped Japanese and American industries eliminate cross purposes between labor and management, which lead to the elimination of cross purposes among divisions.

Deming’s Profound Knowledge created a greater whole in these industries. Jeff explains that he saw that this greater whole resulted from a reversal within the organization that transformed conflict into complementarity. And in doing so it created internal momentum toward continual improvement.

“Eliminating cross purposes” is Jeff’s term and I think it makes understanding Profound Knowledge easier.

Cross purposes and divergences prevent the creation of unity. Deming’s system effectively eliminates cross purposes and divergences between groups working in association; however, two additional sets of cross purposes and divergences remain largely unresolved. One occurs between individuals. The other within an individual.

Eliminate cross purposes

• Organizational level: (labor and management)
• Departmental level
• Relational level (between persons)
• Personal Level (within individuals)

We can use the principles of Convergent Integration to take Deming’s ideas to the next level, a level he already intuited but did not have time to elaborate.

First, we can use Convergent Integration for the systemic elimination of cross purposes between persons, which are perpetuated by biases, unnecessary speculations and personal agendas.

And then we can use Convergent Integration to remove cross purposes within individuals. We do this by helping them (or ourselves) eliminate biases, unnecessary speculations and become conscious of various conflicting internal agendas and personalities. This is the work of the Enneagram. Gurdjieff said that a person who begins to achieve interior integration of various personalities is developing “unified presence.”

A practical application of this would mean that the same logic applied by Dr. Deming to achieve unity in an organization and the continual improvement of products and services can be utilized in a directed approach to achieve radical improvements in problem-solving and teamwork skills

And there is an even more significant promise of this new logic. Jeff, Lou, Lloyd and I have come to believe that if you take:

*Deming’s practical application of higher logic, the Convergent Integration of people to create an organization with internal unity; Recognize it as a validation of: *Ouspensky’s prediction and description of precisely such a logic and then add to it: *Teilhard of the development of individual consciousness, and *Teilhard’s theory of group evolution to a higher level of understanding and convergence in human consciousness, you arrive not only at breakthrough potentials in problem solving and teamwork, but at a complete theory of evolution in consciousness.

A philosophy of the evolution of consciousness

• Deming
• Ouspensky
• Gurdjieff
• Teilhard

Once again, like Deming integrating four disciplines into Profound Knowledge, we are integrating the ideas of these four men. None of their ideas taken individually is a complete theory of the evolution of consciousness, but the ideas convergently integrated together produce just such a theory.

And we are thinking that this new integration of the four philosophers could be called Profound Consciousness or the systemic application of higher logic toward the continuing improvement of people.

Or to build on what Dr. Deming specified, Profound Knowledge opens the way to joy in work and joy in learning, while Profound Consciousness would enhance these values and lead to joy in relationship and joy in self –in short– better and better quality of life.

Of course, the implications reach far beyond the business world. We are talking about the next step in evolution and also saying that consciousness has potential control over its own evolution. Just as a corporation has potential control over its own success.

Jeff and we are saying that a group of people who have been able to achieve unified presence and are practicing Deming’s logic would be able to, again and again, predictably produce results greater than the sum of their parts. Results that most of us can hardly imagine. Neither James Watt nor Isaac Newton — or their neighbors — could have imagined today’s world.

This new and higher world of Profound Knowledge and Profound Consciousness could well lead to a different view of space, time, human consciousness and what is important.

We conclude that Deming and David Bohm were beginning to describe this. Deming, as he drew the systems diagram for the Japanese industrialists, told them you must see manufacturing as a system, not just bits and pieces.

David Bohm said: “At present, people create barriers between each other by their fragmentary thought. Each one operates separately. When these barriers have dissolved, then there arises one mind, where they are all one unit, but each person also retains his or her own individual awareness.”

Teilhard and Bohm both believed that if you were able to get a group of people working together with one another at a different plane, they might find a new way to operate that would not be simply individual.

We call a basic version of this new way of operating a “team.” An ordinary team is a group of people who have a shared task. But imagine how powerful a team could be if the individuals in it would operate as if with one mind yet retain their individuality.

We all know or suspect that we do not use all of our intelligence. Gurdjieff spoke of humans as having three centers of intelligence, the head, the heart and the instinctive. His work was aimed an integrating them into a greater intelligence for the individual, just as Deming was interested in integrating individuals into a team.

Einstein said, “We have to think, with feelings in our muscles.” I would like to give you an idea of what this means about individual and group potential and a personal metaphor to take away. Imagining our potential is as complex and as simple as this: when you ride a bicycle or drive an automobile, you are engaging in a movement you can’t describe or even comprehend. That’s the implicate order that is enfolded in you. You have capacities within you that are phenomenal, if you only knew how to release them.

Jeff is working on a series of principles, not lists of things to do, but principles of how individuals and organizations might begin to practice these ideas and utilize these phenomenal capacities within each of us. We hope these methods can help us begin to achieve what has only been random in the past. It is an exciting project.

Practically, what we are talking about is a directed approach to radically increasing the problem-solving and teamwork skills of people working in Deming organizations. Or using this problem solving and teamwork building to introduce Deming to organizations. These are skills that have surfaced in the past, but randomly. We are working on devising a directed approach.

In that regard, our books will depend on the quality of our examples and metaphors, and for that we need your help. If you have examples of extraordinary teamwork or if you have found an effective way to describe and teach related ideas, please contact us.

We have an inkling that perhaps these ideas can only be learned, not taught. And we are well aware of how rewarding or frustrating that can be for student and teacher. We are interested in your experiences.

Please contact us by e-mail, regular mail, telephone, whatever. Leave your comments on our feedback page or send us an e-mail message.

Posted by CC-M1 at 6:32 AM

Labels: Clare Crawford-Mason Speech, Deming Institute, Japanese Industrialists, Profound Consciousness