ERICH JANTSCH
In a true system...not all macroscopic properties follow from the properties of components and combinations. Macroscopic properties often do not result from static structures, but from dynamic interactions playing both within the system and between the system and its environment...A human being falling in love -- perhaps only once in a lifetime -- changes the life of the community of which he or she is a part. Such considerations already hint at the fact that a systemic view of necessity leads to a dynamic perspective. Quite generally,a system becomes observable and definable as a system through its interactions. (The Self-Organizing Universe." p24)
ALBERT EINSTEIN
"A human being is part of the Whole...He experiences himself, his thoughts and feelings, as something separated from the rest...a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. Nobody is able to achieve this completely, but the striving for such achievement is, in itself, a part of the liberation and a foundation for inner security". [11]
ERWIN SCHROEDINGER
Hence this life of yours which you are living is not merely a piece of the entire existence, but is, in a certain sense, the whole; only this whole is not so constituted that it can be surveyed in one single glance. This, as we know, is what the Brahmins express in the sacred, mystic formula which is yet so simple and so clear, "Tat Tvam asi:" this is you...and not merely "someday:" Now, today, every day she is bringing you forth. Not once, but thousands upon thousands of times, Just as every day she engulfs you a thousands times over. For eternally and always there is only Now, One and the same Now; The present is the only thing that has no end.
HINTZ PAGELS
"We live in the wake of a physics revolution comparable to the Copernican demolition of the anthropocentric world -- a revolution which began with the invention of the theory of relativity and quantum mechanics in the first decades of this century and which has left most educated people behind" .[11]
ALDOUS HUXLEY
"Every individual is at once the beneficiary and the victim of the linguistic tradition into which he has been born - the beneficiary inasmuch as language gives access to the accumulated records of other people's experience, the victim in so far as it confirms him in the belief that reduced awareness is the only awareness and as it bedevils his sense of reality, so that he is all too apt to take his concepts for data, his words for actual things." [TDOP Huxley 23]
ZEN
"Do not mistake the pointing finger for the moon." [ ]
ALFRED KORZYBSKI
"The map is not the territory." [ ]
ALAN WATTS
The root of the difficulty is that we have developed the power of thinking so rapidly and one-sidedly that we have forgotten the proper relations between thoughts and events, words and things...What we have forgotten is that thoughts and words are conventions, and that it is fatal to take conventions too seriously." [ ]
GOETHE
"My friend, all theory is gray, and the Golden tree of life is green."
DAVID BOHM
"Indeed, to some extent it has always been necessary and proper for man, in his thinking, to divide things up, if we tried to deal with the whole of reality at once, we would be swamped. However when this mode of thought is applied more broadly to man's notion of himself and the whole world in which he lives, (i.e. in his world-view) then man ceases to regard the resultant divisions as merely useful or convenient and begins to see and experience himself and this world as actually constituted of separately existing fragments. What is needed is a relativistic theory, to give up altogether the notion that the world is constituted of basic objects or building blocks. Rather one has to view the world in terms of universal flux of events and processes." [5]
FRITJOF CAPRA
"The dramatic change in concepts and ideas that happened in physics during the first three decades of this century has been widely discussed by physicists and philosophers for more than fifty years...The intellectual crisis of quantum physicists in the 1920's is mirrored today by a similar but much broader cultural crisis. The major problems of our time...are all different facets of one single crisis, which is essentially a crisis of perception...Like the crisis in quantum physics, it derives from the fact that most of us. and especially our large social institutions, subscribe to the concepts of an outdated world view...At the same time researchers...are developing a new vision of reality...emerging from modern physics can be characterized by words like organic,holistic, and ecological. It might also be called a systems view, in the sense of general systems theory. The universe is no longer seen as a machine, made up of a multitude of objects, but has to be pictured as one indivisible dynamic whole whose parts are essentially interrelated and can be understood only as patterns of a cosmic process". What we are seeing today is a shift of paradigms not only within science but also in the larger social arena...The social paradigm now receding had dominated our culture for several hundred years, during which it shaped our modern Western society and has significantly influenced the rest of the world...This paradigm consists of...the view of the world as a mechanical system, the view of the body as a machine...the view of life as a competitive struggle...the belief of unlimited of unlimited progress achieved through economic and technological growth and the belief that the female is subsumed under the male...During recent decades all these assumptions have been severely limited and in need of radical revision. Indeed, such a revision is mow taking place...In science, the language of systems theory. and especially the theory of living systems, seems to provide the most appropriate formulation of the new ecological paradigm. I would like to now specify what is meant by the systems approach...I shall identify five criteria of systems approach...1. Shift from the parts to the whole. The properties of the parts can be understood only from the dynamics of the whole. In fact, ultimately there are no parts at all 2. Shift from the structure to the process. In the new paradigm, every structure is seen as a manifestation of an underlying process. 3. Shift from objective to epistemic science. In the new paradigm, it is believed the epistemology - the understanding of the process of knowledge - has to be included explicitly in the description of natural phenomenon...4. A shift from building to networks as a metaphor of knowledge. In the new paradigm, the metaphor of knowledge as a building is being replaced by that of the network. 5. Shift from truth to approximate descriptions. This insight is crucial to all modern science...in the new paradigm, it is recognized that all scientific concepts and theories are limited and approximate...One of the most important insights of the new systems theory is that life and cognition are inseparable. The process of knowledge is also the process of self-organization, that is, the process of life. Our conventional model of knowledge is one of representation or an image of independently existing facts which is the model derived from classical physics. From, the new systems point of view, knowledge is a part of the process of life, of a dialogue between subject and object. I believe that the world view implied by modern physics is inconsistent with our present society, which does not reflect the interrelatedness we observe in nature. To achieve such a state of dynamic balance, a radically different social and economic structure will be needed; a cultural revolution in the true sense of the word. The survival of our whole civilization may depend on whether we can bring about such a change. It will depend ultimately, on our ability to...experience the wholeness of nature and the art of living with it in harmony."
LUDWIG VON BERTALANFFY
"Our civilization seems to be suffering a second curse of Babel: Just as the human race builds a tower of knowledge that reaches to the heavens, we are stricken by a malady in which we find ourselves attempting to communicate with each other in countless tongues of scientific specialization... The only goal of science appeared to be analytical, i.e., the splitting up of reality into ever smaller units and the isolation of individual causal trains...We may state as characteristic of modern science that this scheme of isolable units acting in one-way causality has proven to be insufficient. Hence the appearance, in all fields of science, of notions like wholeness, holistic, organismic, gestalt, etc., which all signify that, in the last resort, we must think in terms of systems of elements in mutual interaction..." [8]
'There is this hope, I cannot promise you whether or when it will be realized - that the mechanistic paradigm, with all its implications in science as well as in society and our own private life, will be replaced by an organismic or systems paradigm that will offer new pathways for our presently schizophrenic and self-destructive civilization." [4]
"General Systems theory should be an important means of instigating the transfer of principles from one field to another (so that it would) no longer be necessary to duplicate the discovery of the same principles in different fields." [ 8]
ALFRED NORTH WHITEHEAD
"While each scientific theory selects out and abstracts from the world's complexity a peculiar set of relations, philosophy cannot favor any particular region of human enterprise. Through conceptual experimentation it must construct a consistency that can accommodate all dimensions of experience, whether they belong to physics, physiology, psychology, biology, ethics, etc.." (-)
GERARD t'HOOFT
"A long standing ambition of physicists is to construct a single master theory that would incorporate all the known forces. One imagines that such a theory would reveal some deep connection between the various forces while accounting for their apparent diversity. Such a unification has not been attained, but in recent years some progress may have been made...What may ultimately prove more important, all four forces are now described by means of theories that have the same general form. Thus if physicists have yet to find a single key that fits all the known locks, at least all the needed keys can be cut from the same blank."
JOHN BARROW
"a theory of everything which will unite all the laws of nature into a single expression... an abbreviated representation of the logic behind the universes's properties...a single coherant framework...an encapulation of all the laws of nature...a simple and single representation...the ultimate directory...an independent prescription which appeals to simplicity, naturalness and economy...a union of perefect and unique intercompatibility..a general principle...which can be applied in a varity of different situations without becoming embroiled in their pecularities...Perhaps there exist a whole set of basic rules about the development of complexity which reduce to some of our simpler laws of nature in situations where the level of complexity is essential nil. If such rules do exist, then they are not like the laws which the particle physicists seek. But is there any evidence that such principles exist? collection of 1027 protons, neutrons and electrons may be all that a desk-top computer is at some level, but clearly the way in which those sub-attomic particles are put together, is what distinguishes the computer from a crowd of 1027 separate sub-atomic particles. ...The question of the existence of a "secret of the Universe" amounts to discovering whether there is some deep principle from which all other knowldege of the physical world follows..."
GREGORY BATESON
Of all these examples, the simplest but the most profound is the fact that it takes at least two somethings to create a difference. To produce news of difference, i.e., information, there must be two entities (real or imagined) such that the difference betweeen them can be immanent in their mutual relationships; and the whole affair must be such that news of their difference can be represented as a difference inside some information-processing entity, such as a brain, or, perhaps, acomputer. "To what questions have fifty years of science led me? This chapter has defined and exemplified a manner of search and therefore it is the moment to raise two questions; For what am I searching? To what questions have fifty years of science led me. The manner of search is plain to me, it might be called the method of double or multiple comparison." Thus the whole, in which such instances are placed...become a display inviting the reader to ahieve insight by comparing instances one with another,"
JONAS SALK
"It appears that all units of reality are comprised of two basic elements in an asymmetrical binary relationship in dynamic interaction..." (p.38)
"As noted above, one of the basic ideas that underlies my thinking, one of the images I have in mind when I contemplate the universe, is that it is constructed upon a simple pattern of order that may be seen in any and all phenomena, no matter how complex. The simple pattern is that of a binary relationship, recognized in a binary system.
The implication here is that everything in nature, everything in the universe, is composed of networks of two elements, or two parts in functional relationship to each other..."(p.39)
"The most fundamental phenomenon in the universe is relationship."(p.44)
TAO TE CHING
"The Tao begot one, one begot two, two begot three. The three begot the ten thousand things. The ten thousand things embrace Yin and express Yang. Harmony is achieved by combining these forces."
"Out of what is in itselt and indistinguishable, swarming continuum, devoid of distinction (sunyata), or emphasis, our senses make for us, by attending to this motion and ignoring that, a world full of contrasts, of sharp accents, of abrupt changes, of picturesque light and shade. Helmholtz salys that we notice only those sensations which are signs to us of things. But what are things? Nothing, as we shall abundantly see, but special groups of sensible qualities, which happen practically or aesthetically to interest us, to which we therefore give substantive nbames, and which we exalt to this elclusive sttus of independence and dignity."
Bergson was also aware of the spurios reality of "things" because, - as he himself pointed out - thought creates things by slicing up reality into small bits that it can easily grasp. Thus when you are think-ing you are thing=ing. Thought does not report things, it distorts reaiity to create things, and, as Bergson noted, "In so doing it allows what is the very essence of the real to escape." Thus to the extent we actually imagine a world of discrete and separate things, conceptions have become perceptions, and we have in this manner populated our universe with nothing but ghosts. Therefore the Madhyamika declares that Reality, besides being void of conceptual elaboration, is likewise Void of separate things.
The doctrine of mutual interpenetration and mutual identification of the Dharmadhatu represents man's highest attempt to put into words that non-dual experience of Reality which itself remains wordless, ineffable, unspeakable, that nameless nothingness,
The Dharmadhatu is not entirely foreign to Western thought, for something very similar to it is seen emerging in modern Systems Theory, in Gestalt psychology, and in the organismic philosophy of Whitehead. As a matter of fact, Western science as a whole is moving very rapidly towards a Dharmadhatu view of the cosmos, as biophysicist Ludwig von Bertalanffy states: We may state as a characteristic of modern sciece that the scheme of isolable units acting in one-way-causality has proved to be insufficient. Hence the appearence, in all fields of science, of notions like wholeness, holistic, organismic, gestalt, etc, which signify that in the last resort, we must think in terms of systems of elements in mutual interaction."
Excerpted from the book "Zen Buddhism"
written by D.T. Suzuki.
"According to the philosophy of Zen, we are too much a slave to the conventional way of thinking. which is dualistic through and through. No "interpenetration" is allowed, there takes place no fusing of opposites in our everyday logic. What belongs to God is not of this world, and what is of this world is incompatible with the divine. Black is not white, and white is not black. Tiger is tiger, and cat is cat, and they will never be one. Water flows, a mountain towers. This is the way things or ideas go in this universe of the senses and syllogisms. Zen, however, upsets this scheme of thought and substitutes a new one in which there exists no logic, no dualistic arrangement of ideas. We believe in dualism chiefly because of our traditional training. Whether ideas really correspond to facts is another matter requiring a special investigation. Ordinarily we do not inquire into the matter, we just accept what is instilled into our minds; for to accept is more convenient and practical, and life is to a certain extent, though not in reality, made thereby easier. We are in nature conservatives, not because we are lazy, but because we like repose and peace, even superficially. But the time comes when traditional logic holds true no more, for we begin to feel contradictions and splits and consequently spiritual anguish. We lose trustful repose which we experienced when we blindly followed the traditional ways of thinking. Eckhart says that we are all seeking repose whether consciously or not just as the stone cannot cease moving until it touches the earth. Evidently the repose we seemed to enjoy before we were awakened to the contradictions involved in our logic was not the real one, the stone has kept moving down toward the ground. Where then is the ground of non-dualism on which the soul can be really and truthfully tranquil and blessed? To quote Echart again, "Simple people conceive that we are to see God as if He stood on that side and we on this. It is not so; God and I are one in the act of my perceiving Him." In this absolute oneness of things Zen establishes the foundations of its philosophy. The idea of absolute oneness is not the exclusive possesion of Zen. There are other religious and philosophies that preach the same doctrine. If Zen, like other monisms or theisms, merely laid down this principle and did not have anythng specifically to be known as Zen, it would have long ceased to exist as such. But there is in Zen something unique which makes up its life and justifies its claim to be the most precious heritage of Eastern culture. The following "Mondo" or dialogue (literally questioning and answering) will give us a glimsp into the ways of Zen, A monk asked Joshu, one of the greatest masters in China, "What is the ultimate word of Truth?" Instead of giving him any specific answer he made a simple response saying, "Yes." The monk who naturally failed to see any sense in this kind of response asked for a second time, and to this the Master roared back. "I am not deaf!" See how irrelevantly (shall I say) the all-important problem of absolute oneness or of the ultimate reason is treated here! But this is characteristic of Zen, this is where Zen transcends logic and overrides the tyranny and misrepresentation of ideas. As I have said before, Zen mistrusts the intellect, does not rely upon traditional and dualistic methods of reasoning, and handles problems after its own original manners....To understand all this, it is necessary that we should acquire a "third eye", as they say, and learn to look at things from a new point of view."
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