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If
we do not wish to be coerced by fatal disasters into
changing our way of living and our political goals, we
urgently need to analyse the global developments concerning
life on this planet. By so doing we will arrive at a theory
which is in harmony with nature and which people can relate
to - which due to its inherent plausibility will be
attractive enough to form the starting point for purposive
action.
THE
VISION OF WHOLENESS
A
Vision of Life's continuity
by
Wolfgang Fischer
(pdf.
printversion)
In
outlining this vision [I] and showing up its roots
and inherent connections [II] I hope to make it easy
to relate to and thus bring it closer to concrete
realisation. The assertions here presented are open to being
either refuted or confirmed. Both Religion and the Natural
Sciences, each claiming to pronounce truth in their
respective domains, are called upon to advance constructive
contributions, as is each individual seeking to comprehend
the meaning of Humanity or Being Human.
(I)
It
is a vision of man and woman cooperating as equals, a vision
of an end to the lack of feeling that marks the patriarchal
system all over the world. It is a vision of the emergence
of empathy concerning the value of living together, a vision
of the beginning of global cooperation.
It
is a vision of the end of a deadly power struggle which is
still being excused with the argument that fighting for
reproductive advantage were a natural animal instinct
(whilst on the other hand man imagines himself as being far
superior to the animals and no longer determined by
Nature!).
In
this vision humans rediscover their predestined human
identity. After millennia of seemingly being cut off, they
at last find peace not only amongst each other but as well
with Nature as such. Furthermore, through realising the
deadly threat to all higher life forms in consequence of an
inhumane system of values and aspirations, they are forced
to expand their mental horizon.
The
morbid conception of 'being-separate-from- each-other', of
'being-different-from' or 'superior-to' others, with all its
deadly consequences, is the result of a bipolar friend/foe,
black/white, good/evil mentality - an initial stage of the
human maturing process which needs to be left behind. From
the starting point of human diversity each individual is
able to make their own and special contribution to "the
Whole".
The
recognition of the common origin of all planetary life forms
and the knowledge that identical physical laws apply to the
entire universe will lead us to an acceptance of our own
specifically human responsibility.
The
act of humans ceasing to hand over their own responsibility
to "Fate" or "Divine Will" spells the end also for the
impotence of the oppressed. The conscious rejection of the
principle of domination and power in favour of universal
cooperation in the interest of all will release a
much-needed potential which is so far only being misused for
propping up the entrenched unfairness system called "world
economic order".
This
is a system which, in the name of humanity or supposed
progress - if not a misunderstood 'divinely willed natural
order' -, materially benefits and enriches a minority at the
expense of a global increase in poverty and homelessness,
and in which an increasing variety of life forms is falling
prey to rampant greed for profit and power.
In
its morbid delusion this unfairness system goes so far as to
imagine itself being without an alternative! In this way it
is trying to raise itself to the level of the Divine: as
being unique in its goodness and demanding unconditional
faith. By its High Priests in the International Monetary
Fund, in the W.T.O., the World Bank, the World Economic ,
the E.U. and other organisations, Capital is being chosen as
the one and only Saviour, and by its vasalls, the
politicians of the various nations, empowered to displace
the growing disposition towards social responsibility.
Social
responsibility is the result of a historical development
from the beginnings of rational thought via the catchphrase
"liberté - egalité - fraternité!" up to
efficient social systems caring for the sick, the elderly
and the needy. The fact that this responsibility, long since
achieved in the wealthy nations through persistent struggle,
has of late been totally subjected to Capital's striving for
profit maximizing, must be regarded as a huge step
backwards. In the guise of neo-liberalism and globalisation,
the elitist beneficiaries of Capital are gambling away
humanity's achievements of the last centuries. Nor is anyone
safe any longer from the machinations of these international
profiteers: the social situation of those living on the
fringe - the majority of the world's population - is
becoming increasingly desperate.
Amid
the general impoverishment, ideas like subsidiarism and
solidarity are gaining a foothold. They relate to wholistic,
pre-patriarchal traditions where, as is the case today,
women were bearing the main burden of social survival - with
the decisive difference that in those times, unlike today,
their achievement was universally recognised.
(II)
The
meander has been known for ages in many cultures as a symbol
for the sequence of generations. Its corner points give an
inkling of the genetic substance DNA. Apart from the
well-known analogy of meander and DNA in regard to content,
the drawing gives an indication of their hidden structural
analogy. Only through science a few decades ago uncovering
the molecular structure of the DNA has the information
hidden within the meander become understandable.
Mysterious
and confusing as Nature and our existence may appear, their
complexity should not deter us from looking out for clear
and simple connections. In the following I shall try to draw
attention to some of these basic inherent connections so we
can perceive their meaning and deduce from it some kind of
orientation for the future.
Building
upon elementary physical forces, basic laws and constants we
can observe a development from the simple to the manifold
and complex: from the basic components of matter and energy,
the quarks, leptons, bosons via the protons, neutrons,
electrons right up to the atomic structure of the elements,
- from the individual atoms up to the crystal or metal
structure, from the individual atoms up to the molecular
structure of the genetic substance DNA, - to the tissue
structures of the plant and animal kingdom, and also from
the individual atoms up to the physical and psychological
structures of humans: - the development always runs from the
simple to the highly complex.
As
these examples show, the development from one step to the
next not only results in a "more", but always as well in a
"more and different". Besides quantity it is also quality
which develops. In this general given context, the view that
such a development of increasing quality and complexity
should end with humans seems rather naive.
Notwithstanding
the variety apparent in the individual elements of the total
development - both in the temporal sequence and horizontally
at any given time -: all of them are subject to the same
universal laws. With regard to life as such, a further
unifying factor may be observed, namely, the passing on of
information from one individual to another through the
physical structures of the DNA.
The
highly complex molecular structures of the genetic
information from the beginning of Life up until today are to
a large part identical, and where they do differ, still
compatible. In the debates about genetic technology this
aspect has so far remained unnoticed. The arbitrary
artificial changing of sequences of genetic information may
quite possibly render such information incompatible with
regard to the manipulated sections. The consequences for
Life as such are totally unforeseeable. Nor is anything
known about the metabolism of - be it manipulated or not -
DNA absorbed via the food chain.
Life
has been directed from its beginnings by the information
stored within the molecules of the DNA. With the development
of the central nervous system, in particular the neurons in
the brain as well as the cerebrum, it created for itself a
new medium capable of learning. To begin with, the high
point of this development was the formation of Instinct.
The
DNA is undoubtedly subject to the physical laws of nature,
and the same may be said of animal instinct. Spontaneous
alterations such as mutations will either prove their worth
within the system of the Whole by enriching it, or else,
where they endanger the foundations of living together, will
soon eliminate themselves. Instinct not only serves the
preservation of the individual but also that of the entire
species and, over and above this, the living together in
nature.
A
most vital new phenomenon come about through the continuing
development of the human brain is the emergence of free
will. This has created a completely novel situation. For the
first time in history there exists a creature who on the one
hand by its very nature is totally subject to the natural
laws but on the other hand is not readily willing to
acknowledge this. Nature is thereby taking an extremely high
risk, endangering its very own existence.
However,
through its learning process covering thousands of years the
newly emerging human being has gained the opportunity
through steady growth in knowledge and awareness to develop
its intrinsic human-ness. By experience humans are able to
learn to understand, accept and observe all those laws which
serve the maintaining of their own existence as well as the
continuance of life around them. Through the continued
growth of the cerebrum in the anthropoids, an immaterial
medium of information has arisen in man. On the mental level
we here find in close competition the various stages of
consciousness, rational thought, the languages, the
cultures, ideologies and religions.
Besides
the expansion of creativity the freedom from being guided by
the DNA or by instinct has also had a most negative effect.
It paves the way for trouble arising from ignorance which,
as is shown by the dark side of history up to the present
day, may even culminate in wilful destruction. The
separation from the state of securely being guided if not
controlled in the interest of the living Whole (Fromm calls
it 'biophilia') creates in man a kind of vacuum. This inner
emptiness can later take the form of an 'emotional deficit'
if at birth certain primary natural needs of the young human
are no longer being fulfilled. Whereas all animals, even our
nearest relatives in the animal kingdom, instinctively know
how to behave, we alienated humans, far removed from the
natural knowledge of ancient cultures, no longer realise
that the trauma of birth needs to be alleviated through
continuous close touch between the parent and the new-born
infant. The pain of being separated from being one with the
mother, from the accustomed warmth, the accustomed
comforting sounds of the mother's breathing and heartbeat,
can prevent a positive imprint in the new-born. Moreover,
the sense of being alone, oftentimes covered over by crying
and whimpering, leaves no room for the innate instinctual
trust to develop. The development of a healthy sense of
social belonging is impeded and the experienced deprivation
may cause the natural need for support and security to
degenerate into the extremes of anxiety, greed, addiction or
emotional frigidity ('necrophilia', as Fromm calls it).
With
humankind's freedom there emerged for the first time an
energy capable of independent thought. It forever confronts
us with the essential choice: Will I be in alignment with
the system of Nature, or in opposition to it?
The
more human individuals in the interest of their continued
growth manage to stop staring at partial achievements and
particular interests manifested in the course of history,
the more closely they remain aligned to their inner centre
where they will regain the vision of the Whole. Many
indigenous societies intuitively master this technique of
letting go. Their trance experiences induced through
dancing, drugs or meditation have a centering effect through
connecting and harmonising the rational, more recently
evolved aspect of being-human with the, in the history of
the species more ancient, emotional one.
In
the process of human living and learning, joy and well-being
are our rewards, whereas suffering, neediness and pain
constitute important warnings of developments going wrong.
Human
reasoning's tendency to consider as absolute what are only
partial findings, the stagnation of knowledge through
dogmatising as well as greed for power at all costs are the
obstacles blinding us with regard to what needs to be done.
They impede the further development of humanity and its
ability to find a way out of the self-created predicament.
For as long as discomfort and pain are suppressed or
subordinated to special interests, no wrong course of action
will be corrected and dead-end paths will continue to be
pursued. In pursuit solely of our own interests we fail to
notice the suffering we humans have been, and still are,
causing on this planet. Were this not so, we would all be
screaming with pain, non-stop, and would devote all our
energies to a closure of this quarry of death that we call
life.
In
the context of these ideas it seems plausible to assume that
the products of rational thought, our ideas right up to the
various world views and ideologies, must also be subject to
those laws which brought them into being. Whatever is being
thought can no longer be a matter of indifference. The
quality of our thinking directly affects the quality of our
life. Culture
and philosophy, ideology or
religion
- in view of the complex interrelationships coming to light,
their teachings and assertions must be able to be assessed
with the wellbeing of the totality of Nature in mind. No
longer can they live in conceited isolation with impunity,
without negative consequences for everyone involved. For
these days, the human potential transcends all boundaries.
There is no longer any place on this planet that remains
unknown and thus safe from humans.
With
regard to the social dimension this poses an urgent task for
alienated humanity. Unless it wants to forego its own basis
of living - or better: survival, it will need to learn to
adapt to the continuity of Nature as a unified Whole.
There
is as yet no generally accepted blueprint for a society
committed to safeguarding the Whole, not to mention its
survival. The hierarchical structures of the world's
population continue to serve solely particularised interests
of certain individuals or individual groups. In this
endeavour they even turn a blind eye to the large-scale
destruction of their own species and its base for survival.
This has widely led to a general condemnation of
hierarchies. As long as they continue to disregard the
welfare of the Whole, failing to secure for it a viable
future whilst pursuing their individual concerns at others'
expense, they lack all credibility: they will need to be
resisted and changed.
Humanity
alone is free to serve that "vital system", the Earth - the
rest of Nature, lacking free will, is fixated to it through
genetical or instinctual imprint.
The
full potential of human creativity will only unfold in
voluntary ("freely willed") service to the Whole. This does
not mean that the overcoming of human destructiveness
through the voluntary limiting of our free will must
necessarily result in empty boredom. Certainly there will be
less waste of time with products of a leisure industry
subservient to the whims of consumers at the cost of
precious resources and a clean environment. However, the
gain will undoubtedly be an improved quality of life as well
as more spare time through more meaningful work.Time which
will then be used for relaxed idleness or active meditation,
for conscious rest as well as responsible enjoyment or
cheerful celebration in joyous harmony with
others.
My
thanks to Mathias Vetter and Maike Varenkamp & Co. for
their constructive contributions.
here
is more on the subject: http://emanzipationhumanum.de/english/titels.html#1
The
only solution I see is if government based on exploitation
and destruction of nature is replaced by people who want
there to be further human reproduction beyond the next
hundred years. The first step would be to ban harmful
industrialization, focus on food production and
distribution, encourage communication systems for
cooperative efforts, set population limits and use as little
natural resources as possible.
Next
we would need education beyond the extent of creating
mindless consumers, and teach the values of life and
interdependance without using dividers such as religion and
isms.
a
comment from Canada
Ethics
today must create a moral impact capable of over-hauling the
political system!
german
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Without
information and analysis of the comprehensive dimensions of
a patriarchal project (1)
which has lasted for more than 5000 years, the
anthropological mystery will remain unresolved and the
following question will remain unanswered: „why are
people acting against their very own interests of
survival?“, all of which, as a consequence, make global
Holocaust increasingly likely.
The
insanity of normality (2)
is the consequence of a thinking reduced to black and white
contrasts; finally this insanity is the expression of an
intellectual and fictitious separation of the death-drive
from the life-drive (3).
Only mankind alienated from natural coherence of life and
existence is ready to sacrifice his own life together with
mother Nature's to Mammon, just for the sake of continued
existence of capitalism, the youngest off-spring of the
patriarchy.
Today's
ethics threatens to lose sight of this anthropological
mystery. As long as ethics fatally and simply fade it out of
perception, ethics cannot contribute any solution.
Separating people into good and evil thus remains
unquestioned; it becomes allegedly natural and is hardly
even discussed. The profound and cryptic character of the
‚cultural creating process‘ of patriarchy is not
being broadly discussed by scientists. A proper
understanding of human nature is consequently lost in the
web of tensions of complex and secondary
interests.
That
is why today a destructive dynamics akin to necrophilia is
able to present itself as a new world order. In comparison
to the deadly arrogance of decision makers of modern
societies even the wildest animal appears to be completely
harmless.
An
increasing cold lack of compassion can be detected like a
thread running from the Mongolian assails, through the
extermination of indigenous populations in all corners of
the planet, through the annihilation by the Inquisition of
our valuable know-how about nature so particularly deadly
for women and through industrial killing of Jews pursued by
the Nazis, right up to today's systematic exploitation of
mankind and nature by corporate globalization.
Up
to now, a lack of empathy consigned the satisfaction of the
human social drive to obscurity in its global dimension:
existence and the vital necessity of a human social drive
has been virtually drowned in a deceitful error which
excessively highlights the alleged ‚holy grail‘ of
the pursuit of individual ‚fortune‘. The erroneous
quality of such an attitude simply drowns out the union of
existence, the interconnectedness of all being. Instead of
solidarity, a ruthlessly competitive society prevails.
Instead of natural joy and abundance prevails a system which
takes advantage of fear and scarcity. Instead of health,
illness prevails. Instead of peace, war.
Let
us therefore commemorate the great lifework of the
philosopher, sociologist, psycho-analyst and humanist Erich
Fromm (4)
who shaped the term „biophilia“ and acknowledge
this by coming out on the love for life! Jointly with
Wilhelm Reich, many more scientists and the majority of
indigenous peoples at all times from all over the world
Erich Fromm in contrast for example to the wide-spread
teachings of Sigmund Freud exactly understood that the drive
of life is the one and only autonomous force of life in the
cosmos. It is creative by Nature. Dysfunctional motivations
and desires as shown by history are inherent to this
civilisation which makes a general well-being impossible.
They are of secondary nature, that means they are mere
consequences of alienated human thought and deeply
inhuman
conduct
of life. Those never can be satisfied and consequently
entail the well known insatiability of affected people,
their nations and cultures. Violence, blood and thunder,
suicide, war together with destruction of the fundaments of
life are a proof which can no longer be ignored.
In
front of these cannibalistically appearing tendencies it is
plain ignorance in the service of capital which today
permeates all social strata and sacrifices the many hard-won
social achievements to the voracious god of the global
market.
An
ethics, which truly seeks to meet its own standards cannot
ignore the complexity of this topic and must not flinch from
demands to replace the system! A truthful ethics would
liberate itself from the totalitarian clutches of
power-strategists and clearly place itself on the side of
life. We all, to whom life is dear and valuable, should
support and promote this process of emancipation by engaging
in it and by making our opinions known wherever we feel
concerned (5).
We can no longer leave ethics just to scientific specialists
in universities, but we simple people must instead prove to
be the actual promoters of an ethics and a conduct of life,
which are neither corruptible nor subject to any
Zeitgeist!
Footnotes:
(1)
- Claudia
von Werlhof,
„Ökonomie, die praktische Seite der Religion" -
Wirtschaft als Gottesbeweis und die Methode der Alchemie -
Zum Zusammenhang von Patriarchat, Kapitalismus und
Christentum, in Ursula Marianne Ernst, Luise Gubitzer,
Angelika Schmidt (Hg): Frauen,Forschung und Wirtschaft,
Ökonomie M(m)acht Angst, Band 7, Peter Lang,
Europäischer Verlag der Wissenschaften, 1997
- Claudia von Werlhof, Patriarchat als ‚alchemistisches
System'. Die (Z)Ersetzung des Lebendigen, in Maria Wolf
(Hg): Optimierung und Zerstörung. Intertheoretische
Analysen zum menschlich Lebendigen, Sozial- und
Kulturwissenschaftliche Studientexte Band 3, Studia
Universitätsverlag Innsbruck, 2000
- Claudia von Werlhof, „Schöpfung aus
Zerstörung?" Die Gentechnik als moderne Alchemie und
ihre ethisch-religiöse Rechtfertigung, in W.Baier (Hg):
Gentechnik, Einführung und Kontroversen, Graz 1997
- Claudia von Werlhof, The Interconnectedness of All
Being: A New Spirituality for a New Civilization, 2007
(pdf)
- Claudia von Werlhof, Capitalist Patriarchy and The
Negation of Matriarchy - The Struggle For a "Deep"
Alternative, 2007 (pdf)
(2) - Arno Gruen, Der Wahnsinn der
Normalität - Realismus als Krankheit, eine Theorie der
menschlichen Destruktivität, dtv 1999
(3) - Bernd Senf, Die Wiederentdeckung des
Lebendigen, Erforschung der Lebensenergie durch Reich,
Schauberger, Lakhovsky u.a., Omega, 2003
- Javier Lajo, Qhapaq
Ñan: La ruta INKA de
sabiduría
(english / spanish)
(4) - Erich Fromm, His
Life's Work
(5) - Kurt Singer, Zivilcourage wagen - Wie
man lernt, sich einzumischen, Ernst Reinhardt Verlag,
Neuausgabe 2003
weitere
Beiträge: http://emanzipationhumanum.de/english/titel.html#1
und
http://emanzipationhumanum.de/english/human
Wolfgang
Fischer (translation by the author and helpful advice from
John Bunzl (ISPO))
(
spanish
version
)|(german
version)
Emanzipation
Humanum,
version 11.2000, translation form german to english by
Rainer
Taëni.
Criticism, suggestions as to form and content, dialogue,
translation into other languages are all
desired
http://emanzipationhumanum.de/english/wholeness.html
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