Il seminario si articola in un’alternanza di momenti di spiegazione e altri di sperimentazione pratica delle idee del fisico quantistico David Bohm: la vita e lo sviluppo del suo pensiero, la tecnica metamorfica riletta alla luce del concetto di ordini di realtà, la connessione tra fisica e senso della vita, e la ricerca del superamento della coscienza individuale attraverso il dialogo bohmiano.
In this instalment of The Future Scientist series we will join Prof. Ingold in his venture to heal the bifurcation between imagined and real worlds. After having tackled what he deems to be the central question of anthropology (namely, why people perceive their environments in different ways), the challenge now is, as he puts it, “to make allowance for imagination without reopening the gap between humanity and nature”.
Stephen is a poet of non-negotiable truths; a teacher who always talks about the very same ineffable but never says the same thing twice. He is sometimes known as “grief-walker” due to his insistence on avoiding the pervasive absurdity of the current cultural imperative to “die not dying”. Life includes everything (also death). Is science dying? Is dying a deity? In the face of culture failure, we will discuss a method of inquiry that can reveal (and perhaps heal) our death phobia, grief illiteracy, and amnesia of ancestry. Beyond the current pernicious triad “cope, hope & dope”, we will acknowledge our own ectopic ideas and cultural homelessness.
We are living in a time of anxiety and uncertainty. As more environmental damage is done, the means to repair it seems to be getting less. It is increasingly difficult to know what to trust in politics and the media. Spiritual traditions survive, but the authority they once had has passed to science and so it might seem that the idea of ‘The Sacred’ has disappeared.
But as science reveals more and more about the place of the earth in the cosmos there is a growing awareness of how precious our living world is and of how inter-dependent we are with it. Perhaps this is not only a scientific discovery but also the re-appearance of the sacred in a form fit for our times.
The topic of the sacred is immense, as I confirmed to myself when I wrote a very long chapter on it in The Matter with Things. I have chosen to approach it here by directing our attention, as it might seem at first, to one side: on the soul. I will argue that the sacred exists not simply in this or that thing—an object, a place, or an act—but in the relationship between whatever it is beyond ourselves that we recognise as sacred and that part of our being that has been traditionally referred to as the soul; that this relationship is one of the reasons for evolved beings such as ourselves to have come into existence; that whatever else it may be, the soul is a faculty, like intellect or eyesight, but much more than, and more important than, either; and that our sense of the sacred is both driven by, and in turn drives, the actively receptive attention paid by the soul. I suggest that the soul is in process, and that it is one task of our lives to grow the soul—an important task, because much depends on it: we can, like attentive or neglectful gardeners, nourish, stunt the growth of, or extinguish, that soul. I suggest that therefore we need first to attend to our souls if we are to recover the sacred, and I make a few exploratory forays into what we can (and cannot) say about the soul, and how it might be integrated into a new cosmology.
We tend to think of the Sacred as something unchanging. There is some point to this: the Sacred is, after all, what connects us to eternity or even to something beyond space and time. But could it be changing? To address this question, since the modern West pays so little attention to the Sacred, it makes sense to go back to other cultures who have developed deeper knowledge about it.
Most major spiritual traditions, in the West as well as in India, make some kind of distinction between the Divine who is eternal and perfect, and the world which is constrained by time and imperfect, but what if our conception of this split is due to the limited nature of our human consciousness and our too limited mental understanding of reality?
To mark the one year since the publication of The Matter with Things, this free online event will reflect on its first year of being in the world. Dr. McGilchrist will be interviewed by the publisher of the book, Perspectiva’s Jonathan Rowson, followed by a discussion with experts for the sciences and humanities. The final part of the event will give you a chance to put a question to Dr. McGilchrist.
The Rainmaker Story tells of a Taoist elder who brought rain to a region of great drought in ancient China; it was one of C.G. Jung’s favourite stories about the capacity to bring about a state of natural balance. It is also one of many examples of an ancient worldview where the earth is seen as sacred and humans are part of that sacred matrix. Can we reinhabit this way of seeing in our modern world? In this talk I will bring stories, experiences and examples of ways in which our relationship with the earth, and with our own animal nature, can be restored, opening doors to imagination, synchronicity and the numinous. Along the way there may be many difficult and painful encounters with the shadow of our dominant culture; when this is honoured our ecological crisis can then become an extraordinary portal of modern times.
What does it mean to live on Earth as Gaia—that is to say, as a living, vital entity in which many kinds of beings create meaning and tell stories? If we invoke such a world of sentient presence, calling to other-than-human beings as persons, might we be graced with a response? And what does this mean for recovering the sacred?
Over the past four years I have initiated and participated in a series of co-operative inquiries, drawing on Freya Mathews’ articulation of ‘living cosmos panpsychism.’ In this talk I will give some accounts of our experiences from these inquiries, narratives of occasions when the world has indeed ‘answered back’ to our invocation. From this I will say something about living cosmos panpsychism that has underpinned our work.
Science is traditionally associated with the material world but in this conversation Bernard (President of the Scientific and Medical Network) and Alex (Director of the Pari Center) will discuss whether, and to what extent, it can be expanded to accommodate the worlds of mind and spirit. This is the remit of what is sometimes termed ‘postmaterialist’ science, although ‘transmaterialist science’ is another possible designation, this requiring a change in the nature of both science and scientists themselves. From this perspective, the sacred can be found in all three worlds and not just the domain of spirit. While materialist science can neither prove nor disprove the existence of a divine element in the universe, an expanded version may reinforce the link between science and spirituality, thus healing a bifurcation that harms both our planet and our humanity.