Re: [unrev-II] Cultivating the Songlines of the Noosphere

From: Peter Jones (
Date: Fri Jul 20 2001 - 12:11:51 PDT

  • Next message: Peter Jones: "Re: [unrev-II] Do Bees Pay Each Other [WAS: Re: Engelbart and the self-organizing "collective intelligence" or "hive mind" concept]"

    Very interesting post from Jack this one. Pace Gil Regev's additional
    insights I would like to add another.
    We typically have a divide in the West between the systematic and the
    In Japan (if you read any credible history of the country [1]), this
    division has typically been less pronounced if not non-existent for them
    conceptually. Whether it is becoming more pronounced because of Western
    influence I do not know. However, I do think it interesting that this
    article is reaching to construct an approach to matters that I suspect the
    Japanese have inherently had for a long time.


    [1] "Japan - A Short Cultural History," G. B. Sanson. (1931, '43, '52),
    (1952, Stanford UP, California)

    ----- Original Message -----
    From: "Jack Park" <>
    To: <>
    Sent: Thursday, July 19, 2001 7:09 PM
    Subject: [unrev-II] Cultivating the Songlines of the Noosphere

    > This strikes me as important to bootstrapping and to constructivist
    > learning, which, in some sense, is what bootstrapping is all about.
    > "The gathering of people in Budapest was effectively the first attempt to
    > give form and relevance to the archetypal "policy-making" encounter
    > explored in Herman Hesse's Magister Ludi and other less known works (cf
    > Alan Dean Foster: Game Players of Zan). The concern was to build an
    > alliance of art, literature and spirituality in response to the challenge
    > of both human survival and evolution, whether individual or collective.
    > The distinguishing feature of the gathering was the manner in which
    > insights from the process of artistic creativity were embodied in the
    > organization and processes of the event -- considered as the "material"
    > constraining and inspiring the artistic possibilities of the moment. The
    > intent was to use the gathering itself to engender an "elixir of
    > transformation" from which wider society could benefit. This could only be
    > done by acting with presence in the moment to give appropriate form to
    > could be more widely shared.
    > The gathering acknowledged the trap of conventional meetings in which
    > representatives of various perspectives make presentations in an effort to
    > design and colonize the future of others who cannot be present. The
    > to creatively manifest new behaviour and organization in such meetings has
    > been reflected in the subsequent failure of their work in responding to
    > challenges of wider society. Recognizing that a "A trap is a function of
    > the nature of the trapped" (Geoffrey Vickers), the transformative
    > was seen to lie in co-creating in the present. Instead of seeking to avoid
    > this trap, the meeting sought to integrate the behaviours associated with
    > the trap into new understanding.
    > Explanations of such a catalytic event are themselves misleading traps.
    > such attempt -- as an ex-planation --effectively displaces the focus of
    > attention out of the grounded plane of the present moment from which it
    > derived both its essential meaning and its wider significance. How indeed
    > does art both carry the insights of the spirit and entrain more fruitfully
    > transformative behaviour -- and the social and conceptual organization to
    > sustain it?
    > The diversity of perspectives present in the configuration of insights
    > assembled at Budapest was therefore a challenge to any understanding of
    > what was occurring. Any understanding depended upon the capacity of the
    > attentive individual to integrate this diversity into a meaningful pattern
    > whose nature necessarily transcended those perspectives. The
    > effect of the gathering lay in the manner in which a participant's
    > awareness was entrained by the interference effects, harmonies and
    > oppositions that gave structure to that configuration of perspectives.
    > The "effect" of the gathering on wider society lay in the transformation
    > engendered in those who subsequently endeavoured to understand what had
    > occurred in the light of the various "products" that appeared to emanate
    > from the gathering. In several senses, it was the meeting itself that was
    > both "the message" and a transformative catalyst."
    > Musical perspective
    > Singing perspective
    > Dramatic perspective
    > Kinaesthetic perspective
    > Poetic perspective
    > Artistic perspective
    > Gastronomic and olfactory perspective
    > Humour perspective
    > Magical perspective
    > Weaving perspective
    > Geometric perspective
    > Angelic perspective
    > Alchemical perspective
    > Spiritual exercise perspective
    > Aesthetic frameworks
    > Challenge of human survival
    > Substituting aesthetic organization for economic organization
    > Songlines of the noosphere
    > Aesthetics of differences
    > Limitation of vision-based metaphors
    > References
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