Nuestros presupuestos equivocados nos pueden destruir

Innegablemente estamos viviendo una crisis de los fundamentos que sustentan nuestra forma de habitar y organizar el planeta Tierra y de tratar los bienes y servicios de la naturaleza. En la perspectiva actual están totalmente equivocados, son peligrosos y amenazadores del sistema-vida y del sistema-Tierra. Tenemos que ir más lejos.

Dos de los padres fundadores de nuestro modo de ver el mundo, René Descartes (1596-1650) y Francis Bacon (1561-1626) son sus principales formuladores. Veían la materia como algo totalmente pasivo e inerte. La mente existía exclusivamente en los seres humanos. Estos podían sentir y pensar mientras que los demás animales y seres actuaban como máquinas, desposeídas de cualquier subjetividad y propósito.

Lógicamente, esta comprensión creó la ocasión para que se tratase a la Tierra, a la naturaleza y a los seres vivos como cosas de las cuales podíamos disponer a nuestro gusto. En la base del proceso industrialista salvaje está esta comprensión que persiste aún hoy, incluso dentro de las universidades llamadas progresistas, pero rehenes del viejo paradigma.

Las cosas, sin embargo, no es que sean así. Todo cambió cuando A. Einstein mostró que la materia es un campo densísimo de interacciones, y más aún, que ella en realidad no existe en el sentido común de la palabra: es energía altamente condensada. Basta un centímetro cúbico de materia, como le oí decir en 1967 en su último semestre de clases en la Universidad de Munich a Werner Heisenberg, uno de los fundadores de la física de las partículas subatómicas, la mecánica cuántica, que si ese poco de materia fuese transformado en pura energía podría desestabilizar todo nuestro sistema solar.

En 1924 Edwin Hubble (1889-1953) con su telescopio en el Monte Wilson en el sur de California, descubrió que no solamente existía nuestra galaxia, la Vía Láctea, sino cientos de ellas (hoy cien mil millones). Notó, curiosamente, que se están expandiendo y alejándose unas de otras a velocidades inimaginables. Tal verificación llevó a los científicos a suponer que el universo observable había sido mucho menor, un puntito ínfimo que después se inflacionó y explotó, dando origen al universo en expansión. Un eco ínfimo de esa explosión puede ser identificado todavía, lo cual permite datar el evento como algo ocurrido have 13.700 millones de años.

Una de las mayores contribuciones que están desmantelando la antigua mirada sobre la Tierra y la naturaleza proceden del premio Nobel de química el ruso-belga Ilya Prigogine (1917-2003). El dejó atrás la concepción de materia como inerte y pasiva y demostró experimentalmente que elementos químicos colocados bajo determinadas condiciones pueden organizarse a sí mismos bajo modelos complejos que requieren la coordinación de billones de moléculas. Estas no necesitan instrucciones ni los seres humanos entran en su organización. Ni siquiera existen códigos genéticos que guíen sus acciones. La dinámica de su autoorganización es intrínseca, como la del universo, y articula todas las interacciones.

El universo está penetrado de un dinamismo autocreativo y autoorganizativo que estructura las galaxias, las estrellas y los planetas. De vez en cuando a partir de la Energía de Fondo se producen afloraciones de nuevas complejidades que hacen aparecer, por ejemplo, la vida y la vida consciente y humana.

Toda esa dinámica cósmica tiene tiempos propios: tiempo de las galaxias, de las estrellas, de la Tierra, de los distintos ecosistemas con sus representantes, cada uno también con su propio tiempo, de las flores, de las mariposas, etc. Los organismos vivos especialmente tienen sus tiempos biológicos propios, uno para los microorganismos, otro para los bosques y las selvas, otro para los animales, otro para los océanos, otro para cada ser humano.

¿Qué hemos hecho nosotros modernamente para gestar la crisis actual?

Inventamos el tiempo mecánico y siempre igual de los relojes. El dirige la vida y todo el proceso productivo, no tomando en cuenta los demás tiempos. Somete el tiempo de la naturaleza al tiempo tecnológico. Un árbol, por ejemplo, necesita 40 años para crecer y una motosierra lo derriba en dos minutos. No cultivamos ningún respeto hacia los tiempos de cada cosa. Así no les damos tiempo de rehacerse de nuestras devastaciones: contaminamos los aires, envenenamos los suelos y quimicalizamos casi todos nuestros alimentos. La maquina vale más que el ser humano.

Al no concedernos un sábado, bíblicamente hablando, para que la Tierra descanse, la extenuamos, la mutilamos y dejamos que enferme casi mortalmente, destruyendo las condiciones de nuestra propia subsistencia.

En este momento estamos viviendo un tiempo en el que la propia Tierra está tomando conciencia de su enfermedad. El calentamiento global indica que ella va a entrar en otro tiempo. Si seguimos maltratándola y no la ayudamos a estabilizarse en ese otro tiempo, podemos contar las décadas que faltan para la tribulación de la desolación. Por causa de nuestros equívocos no concientizados y formulados have siglos que no hemos corregido y obstinadamente reafirmamos.

Con Mark Hathaway escribí El Tao de la Liberación, premiado en Estados Unidos con medalla de oro en nueva ciencia y cosmología.

 

 

Our incorrect assumptions can destroy us

We are undeniably experiencing a crisis in the fundamentals that sustain our form of inhabiting and organizing planet Earth, and of dealing with Nature’s goods and services. From our present perspective, they are totally wrong; they are dangerous and threaten the life-system and Earth-system. We have to do more.

Two founding fathers of our form of seeing the world, Rene Descartes (1596-1650) and Francis Bacon (1561-1626), were their principal formulators. They saw matter as totally passive and inert. The mind existed exclusively in human beings. Humans could feel and think, whereas other animals and beings behaved like machines, lacking any subjectivity or purpose.

Logically, this view enabled humans to treat the Earth, nature and other living beings as things we could dispose of at our pleasure. This understanding is behind the savage industrialist process, that still persists today, even within the so-called progressive universities, that are hostages to the old paradigm.

Things, however, are not like that. Everything changed when Albert Einstein proved that matter is a very dense field of interactions, and even more, that in reality, matter does not exist in the common sense of the word: matter is highly condensed energy. As I heard in 1967 from Werner Heisenberg, one of the founders of the physics of subatomic particles, quantum mechanics, in his last semester of classes at the University of Munich, one cubic centimeter of matter is enough that if even that small amount could be transformed into pure energy, it would destabilize our entire solar system.

In 1924, Edwin Hubble (1889-1953), discovered with his telescope on Mount Wilson, in Southern California, that not only the Milky Way, our galaxy, exists, but hundreds of them (now we know that a hundred billion galaxies exist). Hubble noticed that, curiously, the galaxies are expanding and growing ever further apart at unimaginable speeds. This discovery led scientists to suppose that the observable universe had been much smaller, a tiny dot that later inflated and exploded, giving birth to the expanding universe. A very small echo of that explosion can still be identified, which allows us to date that event as having occurred some 13.7 billion years ago.

One of the main contributions that is dismantling the old vision of the Earth and nature comes from Ilya Prigogine (1917-2003), the Russian-Belgian Chemistry Nobel Laureate. He abandoned the idea that matter is inert and passive, and proved experimentally that under certain conditions, chemical elements can organize themselves into complex models that require the coordination of billions of molecules. These molecules do not need instructions, nor do human beings enter into their organizing. There are not even genetic codes to guide their actions. The dynamics of their self-organizing are intrinsic, like that of the universe, and govern all interactions.

The universe contains a self-creating and self-organizing dynamic that structures galaxies, stars and planets. Once in a while, starting from the Background Energy, new complexities arise that, for example, cause the appearance of life, consciousness, and human life.

This cosmic dynamic has its own time-line: the time of the galaxies, of the stars, of the Earth, of the different eco-systems with their representatives, each with its own time, of the flowers, of the butterflies, etc. Living organisms in particular have their own biological times, one for the micro-organisms, another for the woods and the jungles, another for the animals, another for the oceans, and another for each human being.

What have we done to bring about the present crisis?

We invented a time that is mechanical, and always the same in every clock. Mechanical time directs life and all the processes of production, without paying any attention to other times. It subjects Nature’s time to technological time. A tree, for instance, may take 40 years to grow and a chainsaw can cut it down in two minutes. We do not cultivate respect for the time of each thing. That way we do not give them time to regenerate after we have devastated them: we contaminate the wind, poison the ground and fill all our food with chemicals. The machine becomes worth more than the human being.

Not giving ourselves a Sabbath, Biblically speaking, so that the Earth may rest, we extenuate, mutilate and leave her to become almost mortally ill, thus destroying the conditions of our own subsistence.

We are living at this moment a time in which the Earth herself is becoming conscious of her own illness. Global warming indicates that she is entering into a different time. If we continue mistreating her, and do not help her stabilize in this new time, we can count the decades left before the trials of desolation, due to the unconscious errors formulated centuries ago, that we have not corrected, but have stubbornly reaffirmed.

With Mark Hathaway, I wrote The Tao of Liberation, which was awarded a gold medal in science and cosmology in the United States.

 
Free translation from the Spanish by
Servicios Koinonia, http://www.servicioskoinonia.org.
Done at REFUGIO DEL RIO GRANDE, Texas, EE.UU.

The human being: the conscious and intelligent aspect of the Earth

The conscious human being should not be considered apart from the evolutionary process. The human being represents a very special moment in the complexity of energies, of information and of the matter of Mother Earth. Cosmologists tell us that when a certain level of connections was reached, where a species of unisonous vibrations was created, the Earth caused consciousness to emerge, and with it, intelligence, sensibility, and love.

The human being is that portion of Mother Earth which, in an advanced moment of her evolution, began to feel, think, love, care and venerate. Then, the most complex being we know was born: the homo sapiens sapiens. Therefore, according to the ancient myth of caring, from humus (fertile earth) derived homo-man and from adamah (in Hebrew, fertile earth) originated Adam-Adam (the son and daughter of the Earth).

In other words, we are neither outside of nor above the living Earth. We are part of the Earth, together with the other beings that she also created. We cannot survive without the Earth, but the Earth could continue her trajectory without us.

Due to consciousness and intelligence, we are beings with a special characteristic: it was given to us to guard and care for the Common House. Better still: it was given to us to live and continuously renew the natural contract between Earth and humanity, because its fulfillment will guarantee the sustainability of the whole.

That mutuality of Earth-humanity is better assured if we combine intellectual reason, instrumental-analytic, with sensible and cordial reason. We understand ever more fully that we are beings endowed with affection and with the capacity for feeling, for giving and receiving affection. That dimension has a history of millions of years, ever since life arose some 3.8 billion years ago. From it are born the passions, dreams and utopias that move human beings to action. This dimension, also called emotional intelligence, has been underestimated in modern times, in the name of the supposed objectivity of rational analysis. Now we know that all the concepts, ideas and visions of the world came imbued with affection and sensibility (Michael Maffesoli, Elogio da razão sensível, Petrópolis 1998).

The conscious and necessary union of emotional intelligence with intellectual reason moves us more easily to caring for and respecting Mother Earth and her beings.

With this intellectual and emotional intelligence, the human being also has spiritual intelligence. Spiritual intelligence is not unique to the human being; according to well known cosmologists, it is one of the dimensions of the universe. Spirit and consciousness have their places within the cosmic process. We can say that they appeared first in the universe and later in the Earth, and in the human being. The difference between the spirit of the Earth and the universe and our own spirit is not one of principle, but of degree.

This spirit has been active from the very first moment after the big bang. It is the capacity of the universe for making a symphonic unity of all relationships and interdependencies. Its task is to realize that which some quantum physicists (Zohar, Swimme, among others) call relational holism: to articulate all factors, to make all energies converge, coordinate all information and all impulses forward and upward, so that a Whole is formed and the cosmos appears in fact as a cosmos (something ordained) and not simply as the juxtaposition of beings, or chaos.

In this sense, more than a few scientists (A. Goswami, D. Bohm, B. Swimme and others) talk of a self-conscious universe and of a purpose pursued by the gathering of energies into action. One cannot deny this trajectory: from the primordial energies we passed to matter, from matter to complexity, from complexity to life, from life to consciousness, that in us, human beings, is realized as individual self-awareness, and from self-awareness we pass to the noosphere (Teilhard de Chardin), because of which we feel as though we are one collective mind.

All beings partake in one way or another of the spirit, no matter how “inert” they may appear to us to be, such as a mountain or a rock. They are also involved in an infinite network of relationships that are the manifestation of the spirit. Formalizing it we could say: the spirit in us is that moment of consciousness in which consciousness becomes aware of itself, feels like part of a greater whole, and perceives that a Link connects and reconnects all beings, resulting in the existence of a cosmos, rather than chaos.

This understanding awakens in us a feeling of belonging to this Whole, of kinship with the other beings of creation, of appreciation for its intrinsic value, by virtue of the simple fact of existing, and of revealing something of the mystery of the universe.

When speaking of sustainability in its more global meaning, we need to incorporate this moment of cosmic, earthly and human spirituality, for it to be complete, and integral, and to strengthen the force of its sustainability.

Free translation from the Spanish sent by
Melina Alfaro, alfaro_melina@yahoo.com.ar,
done at REFUGIO DEL RIO GRANDE, Texas, EE.UU.

Men and women: creative new relations

Creativity is the dynamic of the universe. Its natural state is not stability but creative change. Everything is the fruit of either natural or human creation. The Earth is the fruit of a mysterious Creative Energy, full of purpose. One day, a primitive fish “decided”, in a creative act, to leave the water and explore the solid earth. The amphibians came from that creative act, then the reptiles, followed by the dinosaurs and finally the mammals, including us.

If we had not been creative, we never would have reached where we are now. Let’s consider the man-woman relationship, a central point of the present discussion of the Catholic Church. We know that ten thousand years ago, history was marked by patriarchy. Patriarchy has meant a Way of the Cross of suffering for all women. But what has been historically constructed can also be historically deconstructed. This is the hope that underlies the struggles of oppressed women and their allies among men, the hope of a new level of civilization, no longer stigmatized by gender domination.

Men and women are ever more defined now, not by their biological gender or cultural factors, but by the fact of being persons. By person we understand here everyone who senses being the owner of himself or herself, and who exercises the freedom of defining and living his or her own life. The capacity of self production in liberty (autopoiesis) is the supreme dignity of the human being, and should not be denied to anyone.

After the recognition of the person as person, the values of cooperation and democracy as universal values are decisive, in the sense of participation in social life, from which women historically have been excluded.

Its absence helped establish the historic domination and subordination of women. Today, through the cooperation of both men and women, within an ethic of solidarity and mutual caring, is when inclusive and egalitarian relationships will be built.

Cooperation implies mutual trust and respect in an environment where coexistence is founded on love, in proximity, in open dialogue, as Pope Francis has insisted and shows.

Noted Chilean biologist Humberto Maturana rightly points out: the persistence of patriarchy represents an attempt to regress to a pre-human level, which would take us back to the level of the chimpanzees, social but domineering.

This is why the struggle to overcome patriarchy is a struggle to rescue our true humanity. Women, because they are women, receive lower salaries for doing the same work that men do. And women comprise more than half of humanity.

Democracy, participatory and without end, fundamentally means participation, a sense of right and duty and a sense of co-responsibility. Other than a form of organizing the State, democracy is a value to be lived whenever and wherever human beings are found. This democracy is not restricted to humans, but is open to the other living beings of the biotic community, because it recognizes in them rights and dignity. Integral democracy possesses, then, a socio-cosmic characteristic.

The overcoming of the ancestral war of the sexes and of the oppressive and repressive politics against women will succeed in proportion to the degree that real and daily democracy is introduced and practiced. In the name of this banner, the great feminist writer Virginia Woolf (1882-1941) could proclaim: “As a woman I do not have a fatherland, as a woman I do not want a fatherland, as a woman my fatherland is the world”.

The struggle against patriarchy supposes a regeneration of man. In this task man surely could not leap forward by himself. Hence the importance of the woman by his side. She can evoke in men the feminine side that is hidden under secular ashes, and can be the co-midwife of a new humanizing relationship.

The first task is to strengthen the ties of mutual interaction and egalitarian cooperation between men and women. Here a pedagogic process is required, along the lines of Paulo Freire: no one liberates any one, but together, men and women liberate themselves in a shared process of creative freedom.

In this new context those values of feminine socialization that are considered ancient and proper, must be recuperated, but now they must be shouted to the ears of men, and together with women, they must try to live them. It is about a humanitarian ideal for both men and women. I will allow myself to rescue some:

– People are more important than things. Each person must be treated humanely and with respect.

– Violence is never an acceptable means of solving problems.

– It is better to help than to exploit people, offering special attention to the poor, the excluded and the children.

– Cooperation, association and sharing are preferable to competition, self-affirmation and conflict.

– In decisions that affect all, each person has the right to say his or her word and to participate in the development of the collective decision.

– To be profoundly convinced that truth is on the side of justice, solidarity and love, and that domination, exploitation and oppression are on the wrong side.

These values, in times past thought of as feminine, were manipulated by the patriarchal mentality to keep women subordinated and docile. Today, as the face of the world and society are changing, those values may save us. That is the reason men and women must be creative in their relationships, because that way they humanize themselves.

Free translation from the Spanish by
Servicios Koinonia, http://www.servicioskoinonia.org.
Done at REFUGIO DEL RIO GRANDE, Texas, EE.UU.