In the era of Metaman, it is imperative to view the planetary surface as an integrated system.
We have the technologies and the informational structures and all the necessary abilities to create paradise on Earth, to lift up the least among us to at least an acceptable level of comfort and freedom. Why do we not do that? Because what stands in our way is our own minds, our own habits. We must change our minds. That’s the most powerful political work people in this room could do, and there is nobody who is so enlightened that they don’t need to work on themselves and do this. To the degree that we can change our minds, we will escape extinction, marginality, and so forth and so on. And to the degree that we cannot change our minds, we will prolong the agony—perhaps unto death and extinction, perhaps only making the struggle more difficult.
The human being collaborates with nature—but he does so by virtue of having great awareness of the field of forces in which he is situated. This takes us back, of course, to the point that I made right at the beginning: that you really are the field of forces in which your organism is situated. Self-realization is, in fact, realizing—as a sensuous experience—that you are that field of forces; that you are both your outside and your inside.
A divine radiant God-in-the-making, whom life creates out of itself.
If you try to give up your ego with your ego, then it will take you to the end of time.
We have lost the fundamental physical elemental sense that every single one of us is the entire works, focused here and now. That is to say, every human being—every beetle, every mosquito, every living cell—is something that the entire cosmos, the whole universe, is doing in a particular way. Just as when you hold a magnifying glass to the sun, and you focus the sun as a vivid little point of light at that particular spot on that particular leaf, so every creature that exists is a focus, a special case of what the entire works of existence is doing. Only: we have been taught to forget that.
They made unlimited demands on the human spirit, and it does somehow respond to such demands. I doubt if any morality which does not do so will get the maximum response from man.
John Burdon Sanderson Haldane
Science and Ethics (1928)
Just in being alive I am unavoidably responsible for untold misery and pain. Apologies are hollow. Attempts at improvement create new entanglements. Passivity is simple evasion.
There isn’t anything in the whole universe to be afraid of because it doesn’t happen to anyone! There isn’t any substantial ego at all. The ego is a kind of flip, a knowing of knowing, a fearing of fearing. It’s a curlicue, an extra jazz to experience, a sort of double-take or reverberation.
Regard everything that you are doing as play, and don’t imagine for one minute that you’ve got to be serious about it.
The Noösphere, in short, is a stupendous thinking machine.
Metaman derives health and vigor from the linkages in human activity.
Godmanood is to be discovered here and now inwardly.
All Buddhism is a discourse, and what most people suppose to be its teachings are only the opening stages of the dialogue.
The complementarity of stochastic and deterministic factors, of novelty and confirmation, reappears at a new level.
Those who say artificial intelligence or the self-organizing awareness of machines is an impossibility, those voices have gone strangely silent. Because the prosecution of the materialist assumption—which rules scientific theory-making largely at the moment—leads to the awareness that we are, by these definitions, machines. We are machines of a special type and with special advanced abilities.
Aspects of an eternal present which is “nowever.”
That means you’re starting to have enough of all that. You see that everything you’re going to experience through your senses and everything you’re going to know through your thinking mind is not going to be enough. And worldly things begin to appear like dross instead of gold….
Be Here Now (1971)
Nature—human nature included—is an organism.
It is not possible that this unity of knowledge, feeling and choice which you call your own should have sprung into being from nothingness at a given moment not so long ago; rather this knowledge, feeling and choice are essentially eternal and unchangeable and numerically one in all men, nay in all sensitive beings. But not in this sense—that you are a part, a piece, of an eternal, infinite being, an aspect or modification of it, as in Spinoza’s pantheism. For we should then have the same baffling question: which part, which aspect are you? What, objectively, differentiates it from the others? No, but, inconceivable as it seems to ordinary reason, you—and all other conscious beings as such—are all in all. 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.
My View of the World (1951)
Understanding, discovery, invention… From the first awakening of its reflective consciousness, humanity has been possessed by the demon of discovery; but until a very recent epoch this profound need remained latent, diffused and unorganized in the human mass. In every past generation true seekers, those by vocation or profession, are to be found; but in the past they were no more than a handful of individuals, generally isolated, and of a type that was virtually abnormal—the “inquisitive.” Today, without our having noticed it, the situation is entirely changed. In fields embracing every aspect of physical matter, life, and thought, the research-workers are to be numbered in hundreds of thousands, and they no longer work in isolation but in teams endowed with penetrative powers that it seems nothing can withstand.
Your skin doesn’t separate you from the world. It’s a bridge through which the external world flows into you, and you flow into it.
Each one of us must come to feel in the most tangible, touchable way that he/she is part of an immense creature whose ideal nature is to be conscious of all its parts.
The moment when H. sapiens, having achieved (principally by way of agriculture) stable groupings in considerable clusters, really began to establish a permanent network of thinking centres on earth.
Pierre Teilhard de Chardin