The Sorcerer’s Apprentice and the Crawling to the Omega Point – 09/06/2011

For Your Entertainment (FYE)’s_Apprentice

We all are, living beings on this planet, endogenous to Nature, not exogenous, that means insiders parts following the system, not outsiders in control of the system. As long as we do not want to recognize this and still want to control Nature System and not playing along with it, with only very small intelligent adjustments, here and there, that go along with the all system of Nature, we are Sorcerer’s Apprentice and doomed…….;+)

“The poem begins as an old sorcerer departs his workshop, leaving his apprentice with chores to perform. Tired of fetching water by pail, the apprentice enchants a broom to do the work for him — using magic in which he is not yet fully trained. The floor is soon awash with water, and the apprentice realizes that he cannot stop the broom because he does not know how.
Not knowing how to control the enchanted broom, the apprentice splits it in two with an axe, but each of the pieces becomes a new broom and takes up a pail and continues fetching water, now at twice the speed. When all seems lost, the old sorcerer returns, quickly breaks the spell and saves the day. The poem finishes with the old sorcerer’s statement that powerful spirits should only be called by the master himself.”

“Der Zauberlehrling is well-known in the German-speaking world. The lines in which the apprentice implores the returning sorcerer to help him with the mess he has created have turned into a cliché, especially the line Die Geister, die ich rief (“The spirits that I called”), a garbled version of one of Goethe’s lines, which is often used to describe a situation where somebody summons help or uses allies that he cannot control, especially in politics.”

“Similar themes (such as the power of magic or technology turning against the insufficiently wise person invoking it) are found in many traditions and works of art:
Strega Nona
“The Monkey’s Paw”
Sweet Porridge
Forbidden Planet
The Master and His Pupil
Abhimanyu in Chakravyuha in the Mahabharata ”

“The modern synthesis bridged the gap between experimental geneticists and naturalists, and between palaeontologists. It states that:
All evolutionary phenomena can be explained in a way consistent with known genetic mechanisms and the observational evidence of naturalists.
Evolution is gradual: small genetic changes, recombination ordered by natural selection. Discontinuities amongst species (or other taxa) are explained as originating gradually through geographical separation and extinction (not saltation).
Natural selection is by far the main mechanism of change; even slight advantages are important when continued. The object of selection is the phenotype in its surrounding environment.
The role of genetic drift is equivocal. Though strongly supported initially by Dobzhansky, it was downgraded later as results from ecological genetics were obtained.
Thinking in terms of populations, rather than individuals, is primary: the genetic diversity existing in natural populations is a key factor in evolution. The strength of natural selection in the wild is greater than previously expected; the effect of ecological factors such as niche occupation and the significance of barriers to gene flow are all important.
In palaeontology, the ability to explain historical observations by extrapolation from microevolution to macroevolution is proposed. Historical contingency means explanations at different levels may exist. Gradualism does not mean constant rate of change.
The idea that speciation occurs after populations are reproductively isolated has been much debated. In plants, polyploidy must be included in any view of speciation. Formulations such as ‘evolution consists primarily of changes in the frequencies of alleles between one generation and another’ were proposed rather later. The traditional view is that developmental biology (‘evo-devo’) played little part in the synthesis, but an account of Gavin de Beer’s work by Stephen J. Gould suggests he may be an exception.”

“Lamarckism (or Lamarckian inheritance) is the idea that an organism can pass on characteristics that it acquired during its lifetime to its offspring (also known as heritability of acquired characteristics or soft inheritance). It is named after the French biologist Jean-Baptiste Lamarck (1744–1829), who incorporated the action of soft inheritance into his evolutionary theories. He is often incorrectly cited as the founder of soft inheritance, which proposes that individual efforts during the lifetime of the organisms were the main mechanism driving species to adaptation, as they supposedly would acquire adaptive changes and pass them on to offspring.”

“In his posthumously published book, The Phenomenon of Man, Teilhard writes of the unfolding of the material cosmos, from primordial particles to the development of life, human beings and the noosphere, and finally to his vision of the Omega Point in the future, which is “pulling” all creation towards it. He was a leading proponent of orthogenesis, the idea that evolution occurs in a directional, goal driven way, argued in terms that today go under the banner of convergent evolution. Teilhard argued in Darwinian terms with respect to biology, and supported the synthetic model of evolution, but argued in Lamarckian terms for the development of culture, primarily through the vehicle of education.
Teilhard makes sense of the universe by its evolutionary process. He interprets complexity as the axis of evolution of matter into a geosphere, a biosphere, into consciousness (in man,) and then to supreme consciousness (the Omega Point.)
Teilhard’s life work was predicated on the conviction that human spiritual development is moved by the same universal laws as material development. He wrote, “…everything is the sum of the past” and “…nothing is comprehensible except through its history. ‘Nature’ is the equivalent of ‘becoming’, self-creation: this is the view to which experience irresistibly leads us. … There is nothing, not even the human soul, the highest spiritual manifestation we know of, that does not come within this universal law.”  There is no doubt that The Phenomenon of Man represents Teilhard’s attempt at reconciling his religious faith with his academic interests as a paleontologist. One particularly poignant observation in Teilhard’s book entails the notion that evolution is becoming an increasingly optional process. Teilhard points to the societal problems of isolation and marginalization as huge inhibitors of evolution, especially since evolution requires a unification of consciousness. He states that “no evolutionary future awaits anyone except in association with everyone else.” Teilhard argued that the human condition necessarily leads to the psychic unity of humankind, though he stressed that this unity can only be voluntary; this voluntary psychic unity he termed “unanimization.” Teilhard also states that “evolution is an ascent toward consciousness”, giving encephalization as an example of early stages, and therefore, signifies a continuous upsurge toward the Omega Point, which for all intents and purposes, is God.”

“Teilhard views evolution as a process that leads to increasing complexity. From the cell to the thinking animal, a process of psychical concentration leads to greater consciousness. The emergence of Homo sapiens marks the beginning of a new age, as the power acquired by consciousness to turn in upon itself raises humankind to a new sphere. Borrowing Julian Huxley’s expression, Teilhard describes humankind as evolution becoming conscious of itself.
In Teilhard’s conception of the evolution of the species, a collective identity begins to develop as trade and the transmission of ideas increases. Knowledge accumulates and is transmitted in increasing levels of depth and complexity. This leads to a further augmentation of consciousness and the emergence of a thinking layer that envelops the earth. Teilhard calls the new membrane the “noosphere” (from the Greek “nous,” meaning mind), a term first coined by Vladimir Vernadsky. The noosphere is the collective consciousness of humanity, the networks of thought and emotion in which all are immersed.
The development of science and technology causes an expansion of the human sphere of influence, allowing a person to be simultaneously present in every corner of the world. Teilhart argues that humanity has thus become cosmopolitan, stretching a single organized membrane over the Earth. Teilhard describes the process by which this happens as a “gigantic psychobiological operation, a sort of mega-synthesis, the “super-arrangement” to which all the thinking elements of the earth find themselves today individually and collectively subject.” The rapid expansion of the noosphere requires a new domain of psychical expansion, which “is staring us in the face if we would only raise our heads to look at it.”
In Teilhard’s view, evolution will culminate in the Omega Point, a sort of supreme consciousness. Layers of consciousness will converge in Omega, fusing and consuming them in itself. The concentration of a conscious universe will reassemble in itself all consciousnesses as well as all that we are conscious of. Teilhard emphasizes that each individual facet of consciousness will remain conscious of itself at the end of the process.”


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