Tag Archives: organisms

… weeks sans heating – rant about smart devices – an offer …

I’ve not been so happy for a long time, which I’ll explain later. Following a November without heating, I was

The Poor Poet by C Spitzweg, 1839

initially cheered by a brand new boiler and enjoyed a span of blissful warmth and hot showers. Turned out the new boiler’s sensitive mechanism couldn’t cope with the system. In my young days I used to be tolerant of temperature changes. Small groups of poor students occupied large houses that had a big stove in the kitchen and coal or wood fires in individual rooms. Halls, toilets, bathrooms were freezing zones. During severe winters in    Bavaria we used hairdryers to defrost our car engines. On the upside, our car tires had spikes in them, making driving on snow and ice brilliant and safe fun.

December brought two more weeks in sub-zero conditions. Attempts to write and edit with stiff fingers continued, helped by three pair of trousers, jumpers, legwarmers, wrist warmers, winter coat and hat. In addition I frequently refilled the hot water bottle on my knees to supplement the electric heater taking the chill off my back. Concentration was difficult, nerves frazzled. Baked chestnuts and hot lemon drinks brought a little warmth to my hands.

I dealt with government agencies that give grants towards new boilers, involving subcontractors, and more subcontractors. Bless them all, but among the experts I felt like a girl serving coffee at a conference table. The situation made me immensely grateful to have a home at all.

And being me, my mind went into a spin, considering the bursts of technological innovations during my lifetime, deceptively useful, miraculous even, yet challenging, never more so when it comes to integrate old systems with oversensitive devices and their narrow applications.

A mass of data doesn’t equate with intelligence, unless used with skill, heart, intuition and imagination. Artificial neural networks aim to emulate human potential that is only just emerging, be it the psychological understanding of the self in relationships, the impact of the unconscious psyche on our lives (as explored by C G Jung,) enmity or collaboration rooted in past experience, strange attractions, genius, intuition, creativity, attitude. A flow of fresh associations reach us from spheres that hold accrued knowledge. I like Pierre Teilhard de Chardine’s concept of a self-reflective noosphere.

Whatever one may call this sphere, white noise permeates it with a new brand of global wilderness. Beleaguered hive minds resist dialogue and integration. To use a lame metaphor, as a radio needs tuning to reach a required station, so a brain needs to be free of agitation to access harmonising frequencies.

I think of the physical brains as mediator, like the motherboard of a computer, or a radio. I hope future generations will be receptive to the body and find ways to relax it, so the brain can maintain the antennae to the psychic totality of the wisdom of our collective, non-local mind-being & its guidance, and not be misled by expectations that every pesky problem in daily life can be monitored and sorted by automated devices.

 ‘Long live the dead because we live in them.’ ― Clarice Lispector – A Breath of Life

From an old postcard I can’t source

AI intrigues, yet also brings our shortcomings into sharp perspective. Humans mirror the vast intelligence of the cosmos, through myth, art, religion, the insights of seers and scientists, all encapsulating equal measures of truth and untruth. If a higher will exists it must include the collective experience of a universal psyche, including yours and mine.

I must be free to make mistakes and form perception. Neurotic people muddle through. Old cars muddle through, old washing machines, ovens, fridges and boilers muddle through all manner of obstructions and, with a little devoted attention, can be mended until they have fulfilled their purpose. Life wings through seasons of existence in this limited material world, resurrected through other forms in further life cycles. Heck; imagine your experiential persona trapped indefinitely in a robotic body whose every need is monitored and anticipated. Imagination and the potential to understand another human being would wither away, the wisdom of aeons reduced to numbers. What a dumb and spiritless existence.

‘Technology, instead of liberating us from myth, confronts us as a force of a second nature just as overwhelming as the forces of a more elementary nature in archaic times.’ – Walter Benjamin.

I like my old car. It doesn’t lock me in or out, records my whereabouts, or suddenly cuts off its engine at a red light because its programme decides to safe petrol. I like devices that can be repaired with a little thought or the occasional bang of a hammer. I like my seasoned washing machine that doesn’t tell the world where and when I’m doing my laundry.

My old boiler pushed through the sludge in my pipes and could have been made to work again, with attention to the system. My rant is NOT about the new as such, but about the general dis-empowering trend that sells us short and prevents recycling of perfectly repairable items.

Each day we navigate unpredictable situations and complex problems. We feel the joy and pain of organisms, creatures, people, and often our reason is clouded by our passion. If only children were taught about emotional intelligence early on. Yet industries decree that trusting humans is risky, dangerous, and uneconomical. The story begins to resemble Mary Shelly’s Frankenstein. Not worth a thought of course, because Shelley was a woman.

Jeanette Winterson expresses similar thoughts more poignantly in a lecture she gave in Holland … Super intelligence could conclude that all mankind is a waste of space and resources. Check for a translate button on the site. I thank my Dutch friend, Kitty, for sharing this link on FB.

Yesterday I had brilliant news. A couple of competent plumbers took up some floorboards and, with impressive intuition, and skill, solved the problem. My new boiler is at peace with the old system.

Happy & warm, I want to share my pleasure with a festive offer on Course of Mirrors:

The paperback will be half price for a limited period on this Troubadour page

In addition, the e-book will be 99 pence on most platforms up to the 2nd January 2018

In case you enjoyed reading my magical novel, you may consider leaving a short comment on the above Troubador site (no signing in required) and Amazon, where it apparently boosts sales, which would be wonderful.

I’m wishing all my readers peaceful festive days and a blessed New Year.

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… pattern which connects …

For a recent book-sharing with a group of irreverent friends (archventures), I had the wish to share so many books that I instinctively reached more or less blindly into one of my shelves. Books in my home, I must add, are in a muddle. The only order to speak of is their relationship to each other through time. I picked Alice in Wonderland and Mind and Nature. During our afternoon of reading there was not enough time to do honour to the latter, Gregory Bateson’s work. So I said I’d write up something. Oh dear. After pages and pages, I finally recalled this was supposed to be a blog-post, not a novel .

I first came upon Gregory Bateson books, ‘Steps to an Ecology of Mind’ and ‘Mind and Nature,’ during the early 1980’s, after his death. The clarity of his notion that biological forms arrange themselves through relationships struck a deep chord. What totally resonated with me was his thought that the structure of nature and the structure of mind are reflections of each other.  He had a broad perspective for a Biologist, and wanted to build a bridge between the facts of life and behaviour, and what we know of the nature of pattern and order. He was active in, and connected up many different fields of study – anthropology, psychiatry, biological evolution and genetics and the new epistemology which comes out of system-theory and ecology. He challenged basic assumptions and methods of scientific investigations, pointing to the processes beneath structures. He quoted Goethe …

A stem is what bears leaves

A leaf is that which has a bud in its angle

A stem is what was once a bud in that position …

And he provoked new thinking: ‘What pattern connects the crab to the lobster and the orchid to the primrose and all four of them to me. And me to you?’ 

His interest in morphology, the study of structure and form of organisms, involved context, meaning and communication. He distrusted reductive models of cause and effect, the scientific approach that lines up parts and classifies them, focussing on quantity.

Comparing systems, one to another, he perceived the mind as an ecological system. And he used the analogy that ideas, like seeds, can only take root and flourish according to the nature of the system receiving them. This thought alone deserves deep contemplation.

He had a way with stories … ‘There was a man who had a powerful computer, and he wanted to know whether computers could ever think. So he asked it – Will you ever be able to think like a human being? – The computer clicked and rattled and blinked, and finally it printed out its answer on a piece of paper, as these machines do. The man ran to pick up the printout, and there, neatly typed, read the following words: ‘That reminds me of a story.’ 

Concerned about the decimation of aboriginal populations (he did field-work with Margaret Mead), the degradation of ecological systems, economic oppression, and senseless wars and arms races, he took these ominous signs of contemporary life to be manifestations of deeper disorders, which he defined in terms of cybernetic systems of communication and meaning that comprise life, mind, and society. In his view, consciousness dominated by purposeful thought has a linear structure that establishes goals and ways for attaining them without being necessarily sensitive to the circular network of cause and effect that orders the systems.

Looking at human consciousness as an adaptive system, he thought the cure for its inadequacies, evidenced by the negative side-effects of purposive rationality, was not to reject it in favour of a passionate non- rationality, as in the extreme romantic position, but to augment and complete it by engaging with non-discursive, pattern-comprehending and emotional processes. He advocated the befriending of the unconscious aspects of the mind through utilising images and metaphors.

In a civilization which separates mind from body, mythologies about the survival of a transcendent mind are often meant to soften the idea of death, or even deny death as part of life. For Bateson, who saw the mind as being immanent not only in pathways of information which are located inside the body but also in external pathways, death took on a different aspect. ‘The individual nexus of pathways which I call ‘me’ is no longer so precious because that nexus is only part of a larger mind. The ideas which seemed to be me can also become immanent in you. May they survive, if true.’  (Afterword to a collection of celebratory essays, 1972)

Yet there are scientists that can no more perceive the language of nature, and politicians who feel beleaguered by sections of society that seek balance and a fresh context towards ‘an ecology of mind.’  The extreme factions of believers, for what else are they, should look again at the bridge  Bateson prepared.

This lovely video gives a taste of what it is all about :

http://video.google.com/videoplay?docid=-7420104147325742770&hl=en

Looking at the structure of nature and the structure of mind being reflections of each other, it becomes obvious that not only does nature mirror our habit of thinking, but our thinking also mirrors the state of nature. Ecology and psychology must therefore both engage in listening, and seeing, and working ceaselessly towards the integration of knowledge and the re-adjustment of a dynamic balance.

I could go on, but want to bring in a famous painting of Icarus by Brueghel.                                                             Anthony Stevens, a brilliant expositor of Jung’s thought, used the painting as cover for the first hard-cover edition (1995) of his book Private Myths.

http://www.anthonystevens.co.uk/index.html

 

 

 

 

 

 

Stevens quotes from a poem by Wystan Auden:

In Brueghel’s Icarus, for instance: how everything turns away

Quite leisurely from the disaster; the ploughman may

Have heard the splash, the forsaken cry,

But for him it was not an important failure; the sun shone

As it had to on the white legs disappearing into the green

Water; and the expensive delicate ship that must have seen

Something amazing, a boy falling out of the sky,

Had somewhere to get to and sailed calmly on.

What goes up must come down. Who knows how many Big Bangs there were before the one we so ardently explore? There is an organising intelligence behind life’s cycles, while consciousness forever expands. Thinking in metaphors we can perceive similar patterns, forms in nature and mind, cosmos and psyche, mirroring each other across scale and time. In other words, life teems with realities we can tune into, as long as we assign context and meaning.

Two of Gregory Bateson’s children continue his approach:

His daughter with Margaret Mead – Mary Catherine Bateson:

http://www.interculturalstudies.org/main.html

And some of her books, Peripheral Vision

http://www.amazon.com/exec/obidos/tg/detail/-/0060926309/mead2001centenni

Free chapters of Angels Fear:  http://www.oikos.org/angelsfear.htm

Bateson’s daughter with Lois Cammack – Nora Bateson, recently created a film:

http://www.anecologyofmind.com/

 

Last not least, the themes:  pattern which connects, mirroring and bridging, are subjects of my novels.

 

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