Book notes - "Asleep In The Helix"

[Stefano Provenzi]

Good morning everybody!!

I've read "Asleep in the helix", a book from M A Carrano, experimental philosopher, and apparently enlightened being. I took some notes.

Here are a few gems for you!!

 

For in science's decleration that all menaing to which the human subject is given to perceiving in the world is not intrinsic to what is observed, it follows that if meaning is soley as a projection of the human mind, then not only must meaning be an intrinsic quality to human consciousness, but that human consciousness exists as the summation of all value, transcending in its significance the whole of all existance. "Might this not be the final, most global anthropocentric delusion of all? It is not extraordinary to assume the exclusive source of all meaning and purpose in the universe is ultimately centered in the human mind, which is therefore absloutely unique, special and in this sense superior to the entire cosmos?"

The discrepancy between what man does versus what he can do should be incentive enough for resolving the whole of world's crises.

No power is greater than the power of being conscious. The truth is always such that with great power - the power to be, to have, to do anything at all - comes great responsability. For wherever one's own consciousness is realized to be the engine drawing down the future into the presen, it becomes the responsability of the illuminated few to engage in a life-long commitment to living mindfully, to living maturely, to living conscientiously.

Metanoetics attempt to trascend beyond all contemporary notions of Good and Evil so as to circumscribe a new code of values: an ethics of saying yes - of yes to one's self, of yes to the world as one finds it, and most importantly of yes to the hidden spectrum of one's own possibilities. Morality is totally context dependent; in fact ethical systems are distinct from the moral injuctions they generate. It is an ethics calling for the systematic reintegration of only the best and most effective ideas for ensuring human continuity into a new culture - regardless of who cenceived them, how they were conceived, when they were conceived and despite of how politically incorrect, controversial adn counterintuitive they might be. Thet is the state of the world, the time has come for all those cultural relics that have outlived their effectiveness to either adapt to the world around them , or to fade uncompliningly into extinction.

The self that Buddhism does affirm is that of a holistic ego: an emergent product of its aggregates that, like vision inthe eye, cannot be reduced to any of its individual constituencies, and one whose nature is that of a ceasless becoming in the directions of either growth or decay. Thus in the sense of what wetness is to water, the Buddha saw the self qualitatively before quantitavely, or as process before substance, and, according to this view the source of all disquietitude is the tendency of the unrealized ego, oblivius to its open-ended, transcendental nature, to ignorantly clutch onto some closed, and therefore an essentially false, idea of who and what it is. Prima fascie, the contradiction between Buddhism's temporal, everchanging self and that of the Hinduism's eternal, unchanging self appears to be irreconciliable. But in the nature of all paradox, defined thusly as contradiction born soley of misconception, the conflict between Atman and Anatman can be resolved. The two are not mutualy exclusive; they can be integrated. If the definition of Atman is taken literally, as the animating power of the body - as autopoiesis, as elan vital, as wille du macht - and no other superfluous interpretations are needlessly projected onto it, then one will find that not only is its existance empirically verifiable, but also that it's sheer concentricity between Vedanta's timeless, eternal, unchanging self and the fleeting evanenscent, everchanging self of the Dharma is unassailable. For where the Vedic concept of Atman is realized as the very force of animation - the life-force itself - it is inferential that it functions as the inplicit self of Hinduism behind the explicit self of Buddhism: a holistic self of endless becoming. Consenquently, the final realization of self-hood is that of an unstoppable, and therefore permanent, energy of transubstantiation between innumerable temporary, and therefore, impermanent, material manifestations of self.

Individuation ifers the activity wherein the chaos of disorganized diversity engenders towards higher rungs of organization, integration and oneness. As an autopoietic phenomena, in the attempts of the psyche to revert the flow of entropy by synthesizing that which entropic processes fragmen, splinter and impel toward decomposition, individuation remains an intimate manifestation of the life-force: the implicit self.

Each subordinate schematic within the Gravesan model describes an existential operating system by which human values are ordered, prioritized, and pursued for purposes of climbing the Maslownian hierarchy of needs.

Via an aesthetic application of cognitive dissonance theory, that the quality of life an individual experiences is entirely determined by the quality of his synergy with reality, the implication to this remains that man does not experience the world as he is, but rather experiences the world in accordance to the degree of synergy he has achived with it.

By virtue of a wholly volitional and conscientious transition away from post-modernity's obbsession with extensive growth, and forward to the new paradigm's vision of an economically and ecologically sustainable world, with its emphasis on intesive growth, being the never-ending pursuit for ever-deepening degrees of consciousness, connection and communication between individuals, families, communities, cultures and nations, the wave function of the world's first Global Village can become a tangible, manifest reality.

 

peace!

Edited November 23, 2017 by Stefano Provenzi

[benur]

Thanks! I was wondering whether I should read this but it sounds good!