Este é o terceiro curso que dou na Escola de Administração Judiciária do Tribunal de Justiça do Estado do Rio de Janeiro sobre este tema. Trato da ética sob o ponto de vista de que ela é o fio invisível, no sentido de conjunto de valores, de estados mentais, que sustentam a sociabilidade. Este curso é uma parceria entre o LATEC/UFF e a ESAJ-TJ. Duas alunas do TJ que já fizeram este curso comigo vão fazê-lo novamente.
O Núcleo de Estudos do Futuro da PUC-São Paulo, o Programa de Pós-Graduação em Administração.PUC-SP o GEPI-Grupo de Estudos e Pesquisa em Interdisciplinaridade.PUC-SP convidam para o próximo ENCONTROS COM O FUTURO, quando o Prof. Dr. Evandro Vieira Ouriques e a psicanalista Elza Araújo tratarão do tema Esquizofrenia Social e Gestão da Mente Sustentável, o primeiro tema de um livro da psicalista e o segundo a metodologia criada pelo especialista em Comunicação em 2005.
A relação com as mudanças aproxima os estados mentais (pensamentos, perceptos e afetos) do presente ao imaginário do futuro, e nessa ponte mental-temporal, constróem-se os caminhos que podem persistir na insustentabilidade ou bem conscientizar e mobilizar o cidadão e a sociedade para o bem comum. O re-encontro do especialista em Comunicação Evandro Vieira Ouriques com a psicanalista Elza Pádua tem como objetivo aprofundar nossa reflexão, e aprimorar nossa sensibilidade para avançar no diálogo entre o subjetivo e o objetivo , o individual e o coletivo, na construção de um futuro sustentável.
Prof. Dr. Evandro Vieira Ouriques
Criador do método GMS-Gestão da Mente Sustentável®: o Quarto Bottom Line (2005) é fundador e responsável pelo NETCCON-Núcleo de Estudos Transdisciplinares de Comunicação e Consciência da UFRJ. É cientista político, jornalista, gestor cultural, terapeuta de base analítica e escritor, atua também no campo das relações entre comunicação e políticas públicas sociais; bem como Diretor de Comunicação e Cultura do NEF.
Convidada Especial: Elza Pádua
Especialista em Psicologia e Comunicação Social e Autora do livro “Esquizofrenia Social”, Elza revela o ser contemporâneo à luz da psicanálise, em sua dicotomia e fragmentação.
27 de agosto de 2008 – das 9h às 12h
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Roda de Conversa da Vira – 4º edição
Mídia, Mente e Ação – Seminário de aprofundamento: A Questão da Generosidade no Fortalecimento das Redes
Prof. Evandro Vieira Ouriques. Com o objetivo de estimular o debate crítico e a circulação de novas idéias a Viração promoverá Rodas de Conversa, sempre com a participação de um convidado especial. Nesta 4º edição, receberemos novamente o professor doutor Evandro Ouriques (Coordenador do Núcleo de Estudos Trandisciplinares de Comunicação e Consciência-NETCCON/Escola de Comunicação/UFRJ), que abriu este nosso projeto. Contribua com essa conversa. O tema será: Mídia, Mente e Ação – Seminário de aprofundamento: A Questão da Generosidade no Fortalecimento das Redes. Data: terça-feira, dia 26 de agosto de 2008. Onde: Viração – Rua Augusta, 1239 cj 11. Quando: 26/08 das 19h às 21h. Confirme por gentileza sua presença com Thays (email@example.com / (11) 3567-8688) .
Acabo de criar a disciplina Construção de Estados Mentais Não-Violentos na Mídia no Curso de Jornalismo da ECO/UFRJ.
Esta é a Ementa:
A construção de estados mentais não-violentos na mídia
Prof. Evandro Vieira Ouriques
A mídia não-violenta é aquela que se afirma na integração das conquistas pós-modernas da autonomia do profissional (o primado da invenção e da criatividade) com a vigência de valores universais que garantam a vinculação social, sem totalitarismos. Examinaremos a não-violência no sentido do cientista político Johan Galtung, sempre lembrando, com Gandhi, que a não-violência covarde é pior do que a violência por causas justas. Entende-se que a gestão da informação e do conhecimento dependem de uma mudança da economia psíquica do sujeito e das empresas em relação à questão da liberdade socialmente responsável (“o estado de espírito bárbaro está em cada um de nós”), através da desobediência civil mental. O que interessa, portanto, é a investigação e a prática de uma certa autonomia do papel do profissional, da linguagem e das audiências em relação ao sistema e aos dispositivos de comunicação.
1. OURIQUES, Evandro Vieira. 2004. A desobediência civil mental: Gandhi, Comunicação e Democracia. Inédito.
2. ________________________ (org. e ed.). 2003. Diálogo entre a civilizações: a experiência brasileira. ONU. Apoio da UNESCO e da Associação Palas Athena, entre outras.
3. GALTUNG, Johan. 2003. O caminho é a meta: Gandhi hoje. Palas Athena.
4. MATTELARD, Armand e Michele. 2003. História das teorias da comunicação. Edições Loyola.
5. MATURANA, Humberto e Verden-Zoller, Gerda. 2004. Amar e brincar: fundamentos esquecidos do humano. Palas Athena.
6. MCGOLDRICK, Annabel and LYNCH, Jake. 2000. Peace Journalism: How to Do It? October. http://www.transcend.org/
7. MELMAN, Charles. 2003. O homem sem gravidade: gozar a qualquer preço. Entrevistas por Jean-Pierre Lebrun. Companhia de Freud Editora, Rio de Janeiro.
8. ZIZEK, Slavoj. 2003. Bem vindo ao deserto do real!: cinco ensaios sobre o 11 de setembro e datas relacionadas. Boitempo Editorial, São Paulo.
Article by Evandro Vieira Ouriques, Dr.
Strategy recommended by the author, as Member of the Global Lookout Panel of the Millennium Project of the American Council for the United Nations University, for the construction of Peace Scenarios in the Middle East.
Dedicated to Lia Diskin, a Great Soul in Peace Action.
“What may appear as Truth to one person, will often appear as untruth to another person. But that need not worry the seeker. When there is an honest effort it will be realised that what appears to be different truths are like apparently different countless leaves of the same tree.”
“The authority of a world democratic order simply cannot be built on anything else but the revitalized authority of the universe.”
Vaclav Havel .
“Not one of you is a believer until he loves for his brother what he loves for himself.”
Islam. Forty Hadith of an-Nawawi 13.
“We are members one of another.”
Christianism. Bible, Ephesians 4.25.
“When he [a certain heathen] went to Hillel, he said to him, “What is hateful to you, do not do to your neighbor: that is the whole Torah; all the rest of it is commentary; go and learn.”
Judaism. Talmud, Shabbat 31a.
This article shows why the Peace demands an epistemological change only possible throught educational, therapeutical and media multileveld actions (strategical organizational planning included) based on the re-valorization of the Feminine Principle. Under the pressure of globalization, the State is changing only throught the lost of its maternal aspect (protection and social benefits), while its paternal aspect (control power) grows tremendously. Peace construction -and the planning of it- becomes more effective with the use of the occidental participatory epistemology (the article’s focus), connected with the philosophies of India, as the epistemology of the advaita philosophy and the political theory of Gandhian’s Satyagraha and Sarvodaya.
We must to change our epistemological fundamentals to obtain peace. Peace is the process of to do one, of to do unity. For this we need universal values such as nonviolence, truth and the unity of all life. Including the Prince of Wales, president of The Prince of Wales International Business Leaders Forum, recognizes that “the free market will not on its own build a society free of hunger, ill health and insecurity.” And he recommends the “building [of] a sense of partnership within society (…) and [to] bond people together in a common endeavour” .
But how we can do this if the Western hegemonic desconstructivist epistemology insists, to prevent totalitarisms, on the total impossibility of any essence and any unity? This is the reason for which the epistemology is always , and specially now, the central question to understand the fundamentals of peace and to define the strategical planning of the institutional actions that constructs it. UNESCO understands that XXI’s Education must begins from the learning of how we know –from the knowledge of the knowledge . Many people and instituitions are more and more conscious that the crisis is a epistemological crisis.
Edgar Morin said that “la connaissance ne peut être considérée comme un outil ready made, que l’on peut utiliser sans examiner sa nature. (…) la connaissance de la connaissance doit-elle apparaître comme une nécessité première qui servirait de préparation à l’affrontement des risques [psychiques et culturelles] permanents d’erreur et d’illusion, qui ne cessent de parasiter l’esprit humain” .
As UNESCO says, Education “shall be directed for the full development of the human personality” . The empiric evidences of sociological and psychologycal researches shows clearly the consequences of mental and emotional pertubations (noises of Communication) . When Middle East people sits to dialogue, they sit with their unconscious epistemological fundamentals, and with the emotional consequences of their mind position, their mind asana.
So, we need special educational and therapeutical integrative methods to facilitates the process when we are institutionally constructing peace. In the specific case of Middle East, that is necessary, for example, to the groups that discusses the supply of water (Water Works) available to both, the action of the religious leaders (Open City) to solve the Jerusalem problem, and the spreading of the grass roots peace movement (Dove). We must be conscious that the crisis is only epistemological. All the groups envolved with the peace dialogue were tragically traumatized by their individual, educational and social histories.
We must to consider this when we are planning ours peace actions. As Humberto Maturana says, “all that a human being does, takes place in a relational ground defined by his or her emotionning in the moment of doing it; This is also the case in the act of reflection” . So, the better peace action to do is to develop organizational and institutional strategic plannings with this in mind. Reliatory acts must stop, for example. But how? To do peace we are always talking about pardon and self-pardon, comprehension, compassion, vidya , the most difficult human conquest. But, as Hegel suggested, “a civilization [the same with a person, I say] cannot become conscious of itself, cannot recognize its own significance, until it is so mature that it is approaching its own death [or the death of a phase of the own individual life, I say]” . The Middle East is the emblematic approach of the death of the present civilization, of the present epistemological fundamental of our personalities, movements, institutions, companies and organizations of all kinds.
To solve this challenge we must a personal and institutional multileveled action through Education and Therapy, based in the immanent intelligence of Nature , as it is understanding by the integrative tendence of Western Philosophy an by the ancestral wisdom, as we will see here. This is very difficult because it demands a psychologycal change, a internal change of the person or of the personality of an institution or organization . Only throught this we can superate the pervading sense of a separate ego irrevocably divided from the encompassing world and the consequent unresolved psychologycal and social trauma of violences.
Middle East is the emblematic tragedy of a globalized perspective based over the epistemological divorce between Culture and Nature, subject and object, Masculine Principle and Feminine Principle. This is the only reason of the tragedy -the dominant dualism of the modern and post-modern mind: man and nature, mind and matter, self and other, experience and reality, man and woman, riches and poors, whites and blacks, groups and others, israelis and palestinians. In religious terms, this situation is directly related with the patriarchal point of view of three abrahamics religions: Judaism, Islamism and Christianism. That is why I recommended, since the 1st Round, a complex of integrative educational and therapeutical actions to re-valorizate the feminine aspect of divinity in the Middle East imaginary .
THE WORLD AS A MENTAL CONSTRUCT
AND THE CULTURE AS AN EXPRESSION OF THE NATURE.
To better understand this complex subject it’s basic to remember the figures of Copernicus, Descartes and Kant. As Richard Tarnas says, “the cosmological estrangement of modern consciousness initiated by Copernicus and the ontological estrangement initiated by Descartes were completed by the epistemological estrangement initiated by Kant: a threefold mutually enforced prison of modern alienation”.
When Copernicus have displaced the human being from the cosmic center and Darwin relativizated it in the flux of evolution, the human species start to spins adrift. Once the axis mundi of the cosmos, human being change himself, throught his own consciousness, in “an insignificant inhabitant of a tiny planet revolving around an undistinguished at the edge of one galaxy among billions, in an indifferent and ultimately hostile universe”. Nature is hostile, so we must to fight against it, control it, dominates it inside or outside us: Culture against Nature.
Descartes and the subsequent scientific developments does the same. All this efforts constructs a schism between the personal and conscious human subject and the impersonal and unconscious material universe “revealing a world devoid of spiritual purpose, opaque, ruled by chance and necessity, without intrinsic meaning.”
That is what we observe in the archetypical structure of the media’s language and daily common sense. Humanity lives a tragic paradox: at the same time it lives in a world that it conceives intrinsically hostile, where “its soul has not felt at home”, and, all the time, and in all products and services that it consumes, it looks for the qualities of love , trust, friendship, tenderness, solidarity, poetry, ecstasis, transcendence. One by one of the qualities that human dominant epistemology says that does not has foundation in the empirical universe.
In this scenario, Kant’s recognition of the human mind’s subjective ordering of reality emerges like the central argument of the shift from the modern to the postmodern conception of reality. This epistemological position will be, since Kant, the host of all subsequent philosophical, scientific, political, economical and social developments.
As Tarnas brilliantly synthetized for us, “the consensus is decisive: The world is in some essential sense a construct. Human knowledge is radically interpretive. There are no perspective-independent facts. Every act of perception and cognition is contingent, mediated, situated, contextual, theory-soaked. Human language cannot establish its ground in an independent reality”.
This epistemological position has dominated the XX Century and our Western universities. Then, all the explanations of the universe, life and political, economical and social organization have been systematically “cleansed” of all spiritual qualities, desconstructing all the great traditional explanations. This is the epistemology that for the past three centuries the Western mind has considered intellectually justifiable. “In Ernest Gellner’s words, ‘It was Kant’s merit to see that this compulsion [for mechanistic impersonal explanations] is in us, not in things’.” And “it was Weber’s to see that it is historically a specific kind of mind, not human mind as such, that is subject to this compulsion.”
HOW, WHEN AND WHERE
THERE IS NO DIFFERENCE BETWEEN DIFFERENTS
But the important conquest of the desconstrutivism finishes when it assumes itself as the absolute and the “realistic” perspective. As the only “real” experience of the world, in which the original consciousness of undifferentiated organismic unity with the Feminine Principle -a participation mystique with Nature- has been outgrown, disrupted, and lost. That is no more non-human laws. Today, even the human laws are disrespected as we saw in Kosovo, in Irak, in ours daily lives. The only law is the law of power, the desire for power, that talks about itself as the absolute nature of man.
But when one really pratices the desconstructivist method he needs to desconstruct the desconstructivism itself, as a logical consequence of itself. And one can find, for example, the epistemological system of the integrative Western philosopy and the advaita (non-dualist) philosophies of India. This another epistemology operates at the same time with diversity and unity.
For the Tantra, for example, there is only consciousness. The life we live is the direct result of the level and kind of our consciousness. That is the same that Kant and Nietzsche said -the world is a construct. But with a essential difference. The individual making decision’s process has in this epistemology, a reference: the ultimate reality. Then, the tantric social group tends to have an accurated sense of partnership: Brahman and its ethics, the Dharma, that re-unify the individuals throught their liberty. The individual process of re-connection with the matrix of being is the process of the conquest of freedom. Freedom, in this epistemological context, is to do the better that you can. The quality of the “better you can do” appears to you, to your family, friends, work, groups, societies, media, humanity.
This is a comlete paradox for Western hegemonic philosophy: a primordial no-human law that lives within the human liberty, because it is all, it is the Unity. This epistemology allows an entrance in time and history coherent with the enchantment of the cosmos. A total immersion in an ethical world, in which that is no contradiction between the individual liberty and the ultimate reality.
West desconstructivism is looking for the experience of complete liberty since many centuries. In this sense, the Sri Vidya philosophy of the South of India is very important. The goddess Lalita Mahatripurasundari is the central one of this tradition -the School of Auspicious Wisdom- a branch of Sakta Tantrism. This tradition is proeminent in the South of India, and has many variants on its theme, but (and this is absolutely decisive to epistemology and so to the construction of peace) none claim to be different than the others.
In this epistemological context we have, all the time, the union of the multi-differents, of the multi-apparent, of the n opposites. Diversity reveals itself only as singularity. The goddess Lalita is everything, including the Trimurti, the triple quality of ultimate reality simbolized in hindu tradition by Brahma, Vishnu and Shiva -all of them created by Brahman- and she is too the interdependence and the union of Siva (Masculine Principle) and Sakti (Feminine Principle) . She is too, at the same time, one of the wives of Shiva, Shiva, everything and the dissolution of everything.
The goddess Lalita’s physical appearance completely changes with the cycle of her fifteen Nityas (the complete lunar cycle) or eternities. For each phase of the moon (Nitya), the goddess has a different appearance, a different name, a different mantra and a different yantra, but through all the Nityas -as the moon remains itself- she remains ever faithful to her true self.
This is another, certainlly more sophisticated and much more comprehensive epistemological perspective for the relation between diversity and unity, subject and object. The goddess Lalita is, at once, (1) the knower, (2) the process of knowing, and (3) the object of knowledge. To the Sri Vidya tradition these three categories do not differ from one another but are all one and the same. Once the knower begins the process of knowing, that knower becomes the object of knowledge: when one realizes the epistemological perspective of non-duality of this triad, and realizes that She/He is the knowledge for which She/He is searching, She/He gains a glimpse of the Absolute throught the dissolution, the desconstruction of herself.
THE PARTICIPATORY EPISTEMOLOGY AND
THE CONSTRUCTION OF PEACE
“At the same time that the Enlightenment reached its philosophical climax with Kant, the integrative epistemological perspective began to emerge in West with Goethe and was developed by Schiller, Schelling, Hegel, Coleridge, Emerson, and articulated within the past century by Rudolf Steiner. All these thinkers haven a fundamental conviction that the relation of the human mind to the world was ultimately not dualistic, but participatory”, says Tarnas. That is the appropriate epistemology to construct peace.
If we study the ancient Western cultures, like the indigenous perspectives, we find the same epistemology, lato sensu. Like Kantian epistemology, these perspectives organizes itselves in the same way: all human knowledge of the world is, in some sense, determined by subjective principles. For the advaita philosophy of India, once more, reality does not exist: only consciousness exists.
In this participatory conception, as Tantra teachs, these subjective principles -subjectivity as the ground of liberty- are an expression of the world’s own being, and, with Tarnas, “the human mind is ultimately the organ of the world’s own process of self-revelation. In this view, the essential reality of nature is not separate, self-contained, and complete in itself, so that the human mind can examine it “objectively” and register it from without. Rather, nature’s unfolding truth emerges only with the active participation of the human mind. Nature’s reality is not merely phenomenal, nor is it independent and objective; rather, it is something that comes into being through the very act of human cognition. Nature becomes intelligible to itself through the human mind”.
That is the epistemological reason for Nature pervades everything, and the human mind in all its fullness is itself an expression of Nature’s essential being. Culture is a expression of Nature. Rather, “the world’s truth realizes itself within and through the human mind”. Tarnas remember that “this participatory epistemology is not a regression to naive participation mystique, but it is the dialectical synthesis of the long evolution from the primordial undifferentiated consciousness through the dualistic alienation. It incorporates the postmodern understanding of knowledge and yet goes beyond it”.
Since 1969 I am constructing, at Academy, conceptual and operational instruments to go beyond this epistemological crisis and, since 1992, specifically with methods to surpass it throught the re-valorization of the Feminine Principle. We must do that, because Western Philosophy has been, archetypically, a masculine phenomenon that affected with its male perspectives all human thought, feelling, behavior, relationship, sexuality, religion, science and social theory.
Since the barbarians invasions about circa 4000 BC, when the matrifocal organization was destroyed, all the major languages of the Western tradition have personified our species, as we know, with words that are masculine in gender: anthropos, homo, l’homme, el hombre, l’uomo, o homem, chelovek, der Mensch, man, humanity. As Tarnas says, “the ‘man’ of the Western tradition has been a questing masculine hero, a Promethean biological and metaphysical rebel who has constantly sought freedom and progress for himself, and who has thus constantly striven to differentiate himself from and control the matrix out of which he emerged. This masculine predisposition in the evolution of the Western mind, though largely unconscious, has been not only characteristic of that evolution, but essential to it.”
That is the origin of all the human crisis, and, of course, the origin of the emblematic Middle East crisis: the Western impulse to create an autonomous rational human self, separated from the primordial unity with Nature, from the Mother Principle. That is a disaster, because when we murdered our Archetypical Mother it is obvious that we can murder our brothers and sisters, with weapons or/and with subtle agressive interpersonal relationship, and with politics and economics.
The failure of the social cycle of ONU conferences during the 90’s, and of other decisive international attempts, as the Summit of the Americas in Monterrey, in January 2004, have announced the present escalade of the terrorism of all orders: psychical, economical, political and social . The Millennium Development Goals (MDGs) are endangered, and available estimates suggest that for all countries to meet the MDGs by 2015, at least US$ 50 billion a year in additional ODA would be needed. But the last report of the World Commission on the Social Dimension of Globalization, established by the International Labour Organization (ILO) in February 2002, remember that perhaps humanity will have only US$ 16 billion by 2006 -this still leaves over two-thirds of the total to be met, even if all commitments are honoured .
Our crisis is, in fact, the result of the great patriarchal nomadic conquests in Greece and of the genaral Levant over the ancient matrifocal cultures, as I said, and is perfectly visible in the West’s patriarchal religion beginning from Judaism, as we can see, for exemple, in the Judaeo-Christian and Babilonic denial of the Great Mother Goddessas. To obtain the independent individual ego and the self-determining human being, the masculine epistemology has repressed the Feminine Principle: only man is a conscious intelligent being. The woman, the body, the “no-civilized”, the Nature and the Cosmos are blind, no-intellingent, no-alive and so purely mechanistic. “God is dead” and we live on an absolute isolation. Like enemies in the field of struggle. Like enemies in the Middle East. Atomized, soulless and self-destructive, projectively identified as “other”.
So, the crisis is an essentially masculine crisis. Its resolution is been constructing in the great emergence of the feminine in our culture, in the re-emergence of the integrative tendance of Western philosophy and of the ancient wisdom, in the desconstruction of the desconstrutivism, in the emergence of the right hemisphere of the brain and in the emotional and spiritual intelligences. I demonstrated systematically how the media virtually uses all the values of the feminine to qualify its products because the human being needs unconsciously rediscover and re-unite itself with the mystery of life, of nature, of soul: rediscover the Sacred Unity, as Gregory Bateson shows in a pioneer way.
WHEN THE MIND WAS DEVELOPPED UNTIL REACHING ITS FURTHEST LIMITS, THE EPISTEMOLOGY IS THE QUESTION AND THE INTEGRAL COMMUNICATION IS THE SOLUTION.
To solve this paradox in the field of Communication and Culture, I created, in 2001, the Model of Integral Communication, having the Being as the reference point -as foundation’s foundation. Instead of emissor and receptor, the human is, within this new model, a multi-creative channel.
The basis of Communication is the duality: Silence and Speech, Presence and Absence, Feminine and Masculine, Black and White, Forms and Colors, Estability and Movement, Newness and Redundancy. The apparent duality is the language of Nature. So, this new Theory of Communication shows why Communication is much more than media: it is the proper language of Nature, of the Universe. It is all, and we and all are within it. We are, totally, and only, itself. Epistemology is the question, Integral Communication is the solution.
The paradigm of the Model of Integral Communication is, of course, the integral or integrative paradigm. It is, at the same time, a conceptual and an operational domain, that originates new educational and therapeutical methods and gives occidental epistemological support to the ancient and not yet hegemonic epistemologies of humanity. It operates ethics producing communion, peace on the community. In this sense, I have demonstrated, in 1992, with Life, Geometry and Society , my Master on Communication and Culture/FURJ, the importance to Communication and Politcs of the force of the affective field (Psycology) as decisive for the construction of the consciousness (formation of the public included, of course). And, overall, how the media constructs its values throught euclidean and chaos geometries, including the writing, understood as the design of the oral language, the design of mind, itself the design of the world, the human dimension.
In the Model of Integral Communication the ego shows up as the origin of the crisis, marked by the imperium of the desire and struggle for power throught the antecipation of the future, instrumented by the technology. For Marcio Tavares d’Amaral, Dr., brazilian philosopher and psychoanalist, philosopers and thinkers need meditation when they want to think under the pressure of the globalizaded philosophy. That is the importance of meditation processes. We know that time is the central question for the great historical spiritual traditions as well to actuality . We must operate conscious that eternity is the way out for the violence of forms, the way out of the absence of ethics.
Only with the presence of the Being in our decisions making process we can modify society’s future . This is done starting from universal values. That is the precise goal of my work with integrative methods for strategic organizational and personal development. This epistemology and its educational and therapeutical methods contributes -in a decisive way- to dilute resistances to the Being found in people through the development of the mind until reaching its furthest limits (Jnana Yoga, in hinduist terms).
The reunion with Feminine Principle can now occur on a new and profoundly different level from that of the primordial, ancestral unconscious unity. The long evolution of human consciousness has prepared it to be capable at last of embracing the ground and matrix of its own being freely and consciously.
This, as Tarnas synthetized so well, “is visible not only in the rise of feminism, the growing empowerment of women, and the widespread opening up to feminine values by both men and women, and not only in the rapid burgeoning of women’s scholarship and gender-sensitive perspectives in virtually every intellectual discipline, but also in the increasing sense of unity with the planet and all forms of nature on it, in the increasing awareness of the ecological and the growing reaction against political and corporate policies supporting the domination and exploitation of the environment, in the growing embrace of the human community, in the accelerating collapse of long-standing political and ideological barriers separating the world’s peoples, in the deepening recognition of the value and necessity of partnership, pluralism, and the interplay of many perspectives. It is visible also in the widespread urge to reconnect with the body, the emotions, the unconscious, the imagination and intuition, in the new concern with the mystery of childbirth and the dignity of the maternal, in the growing recognition of an immanent intelligence in nature, in the broad popularity of the Gaia hypothesis. It can be seen in the increasing appreciation of indigenous and archaic cultural perspectives such as the Native American, African, and ancient European, in the new awareness of feminine perspectives of the divine, in the archaeological recovery of the Goddess tradition and the contemporary reemergence of Goddess worship, in the rise of Sophianic Judaeo-Christian theology and the papal declaration of the Assumptio Mariae, in the widely noted spontaneous upsurge of feminine archetypal phenomena in individual dreams and psychotherapy. And it is evident as well in the great wave of interest in the mythological perspective, in esoteric disciplines, in Eastern mysticism, in shamanism, in archetypal and transpersonal psychology, in hermeneutics and other non-objectivist epistemologies, in scientific theories of the holonomic universe, morphogenetic fields, dissipative structures, chaos theory, systems theory, the ecology of mind, the participatory universe -the list could go on and on. As Jung prophesied, an epochal shift is taking place in the contemporary psyche, a reconciliation between the two great polarities, a union of opposites: a hieros gamos (sacred marriage) between the long-dominant but now alienated masculine and the long-suppressed but now ascending feminine.”
But there is a tremendous challenge to achieve this reintegration of the feminine: we must undergo a sacrifice, we must undergo the death of our proper ego. And help the interested people and organizations to do the same. It is for this reason that I strongly recommend the concentration on programs of Education and Therapy to the construction of peace. A millenarian tradition of repressed feminine has caused tremendous and tragical traumas on human personalities. That is the origin of the circle of retaliatory acts. The Western and its emblematic Middle East mind must be help on its willing to open itself, because in reality is incredible difficult to change the established beliefs and feellings about itself, the world, and the pseudo enemy. This is the real act of a heroe.
To go beyond the current situation, it is absolutely necessary a heroic act of imagination to see through and overcome our unconscious shadow, epistemologically based, to freely choose to enter into a fundamentally new relationship of mutuality, when the enemy is not a enemy but a brother and a sister, sons of the same Mother and the same Father. We need a Mother Nature not objectified like the “other”, controlled, denied, hummiliated and exploited, but fully understood and respected, because it is all, it is ourselves, the source and the goal of its ethical immanent presence -Dharma.
This epistemological position can construct the great change. As Tarnas, I consider that the “stupendous Western project should be seen as a necessary and noble part of a great dialectic, and not simply rejected as an imperialist-chauvinist plot. Not only has this tradition achieved that fundamental differentiation and autonomy of the human which alone could allow the possibility of such a larger synthesis, it has also painstakingly prepared the way for its own self-transcendence. (…) It brings an unexpected opening to a larger reality that cannot be grasped before it arrives, because this new reality is itself a creative act.” In fact, we are living today the death of modern man, the death of Western man. The end of “man” is now at ours consciousness and so at our hands. Man is a epistemological concept that must be overcome, and fulfilled, “in the embrace of the feminine”. Only when humanity can find a no-gender name to itself it will be free.
As Budhist tradition says, “this world of men, given over to the idea of “I am the agent,” bound up with the idea “another is the agent,” understand not truly this thing; they have not seen it as a thorn. For one who looks at this thorn with caution, the idea “I am the agent” exists not, the idea “another is the agent” exists not” .
In emergent strands of Western integrative thought, the relation between truth and action or truth and humanity has become decisive. Action needs to be guided individually and collectively by truth. “Truth and Love -ahimsa- is the only thing that counts. Where this is present, everything rights itself in the end. This is a law to which there is no exception” , teachs Gandhi.
Truth and Peace:
now, only the feminine principle will assure
the dialogue in the Middle East.
By Evandro Vieira Ouriques, Dr.
Strategy Recommended to the Millennium Project in the
2nd Round of Millenium Questionnaires, 2003.
It is imperative to overcome the contemporary obscurantism of the Feminine Principle, both in the Jewish and Islamic traditions, as they are very often professed. This emblematic conflict is not a coincidence. It is basically a conflict between two (Judaism and Islamism) of the three world monotheist religions, with the intervenience of the third one (Christianism) of its, in which the central fundamental is masculine. In fact this conflict -it is the failure of the Patriarchal system.
This can be overcome in a two-way process:
1. Education based on the Feminine Principle values that -with compassion, solidariety, protection and unconditional love- established that we are all brothers and sisters, stimulating the permanent self-knowledge.
2. Emotional and spiritual re-education, throught Therapy based too on the Feminine Principle, of people, organizations and populations.
I. Selected Actions
a. (4.16) Honor international commitments in good faith.
b. (6.13) Include the teachings of Buddha, Hindu principles of tolerance and the
Gandhian ideas of Ahimsa and Non-violence in the school curriculum in
Israel and Palestine.
c. (6.15) Inculcate a mindset of co-existing in spite of differences by educating the
younger generation on the need for tolerance and unconditional love.
I reinforce what I have recommended in the First Round of this study: the Lack of Confidence is the key-feeling of the crisis conflict based on the suppression of the “Other”. This lack occurs throught the follow integraded levels:
1. The Confidence in the Other
In the most immediate level of the crisis, we find the lack of confidence in the other person or other groups, moved by the follow stractural conception:”he does not understand me and I am right”. It is the lack of skill to communicate. As Life is only a Communication Field, this attitude breaks up the psychic and social cohesion. Statistics confirm that. Even well successful actions to construct peace scenarios -at the cost of much work, hopes and resources during the 70’s, 80’s and 90’s- are facing now a scaring reality: social tragedy has grown.
2. The Self-Confidence
In a deeper level, we have the lack of self-confidence. The desorientation, the social and psychic unsafety, depression, agression, corruption, are all symptoms of disease, of the lost of the capacity of to do Unity.
3. Confidence in Life
In a much deeper level, there is the lack of confidence in Life. The lack of confidence in the force that created itself. That is what Sagans Cosmic Calendar shows. It is like a child that feels rejected by his Mother. Lonely, insecure, and feeling guilty and revengeous. However, we are Nature´s sons and daughters (14-15 billion years of big Bang versus circa 80 thousand years of Homo Sapiens), manifestations of universal energy, as it is demonstrated by Physics.
III. The permanent presence of the religious aspect in the negotiations
The implementation of Truth as a pre-condition for the peace-building, reconnecting persons, organizations and institutions with the Sacred Unity (Gregory Bateson), surpassing the oblivion of the Being´s oblivion (Heidegger).
Due to the fact that there is only consciousness in the consciousness of Totality, I strongly recommend NOT to leave out the religious aspect in the negotiations moments. Because in this aspect leaves the exact reason of this emblematic conflict. If we don´t comprehend this complex theme, Peace will never be reached!
1. Agents Involved
All people in all moments of their lives, in all their relationships, specially those who have more spiritual, emotional and material resources and work with Education, Therapy and Media. Those are the one who will have more contributions to be given now.
Teachers must be supported and helped by governaments.
Mobilization in all possible fields, maintaining self-transformation to eliminate mistaken information of an antropocentric and patriarchal past, in favor of matrifocal thoughts and actions, in which ego is no more a guidance of decision making.
Consider that the perpetuation of a unfare regime depend on cooperation, obedience and consent from people, groups and populations. The agressor feeds the victims submiting them to him. The path to change this relationship is self-education to not to cooperate with injustice, to not cooperate with indignity, to not cooperate with humiliation. We must create non-violent cells for resistance (Gandhi).
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