Fritjof Capra Quotes

When carbon (C), Oxygen (o) and hydrogen (H) atoms bond in a certain way to form sugar, the resulting compound has a sweet taste. The sweetness resides neither in the C, nor in the O, nor in the H; it resides in the pattern that emerges from their interaction. It is an emergent property. Moreover, strictly speaking, is not a property of the chemical bonds. It is a sensory experience that arises when the sugar molecules interact with the chemistry of our taste buds, which in turns causes a set of neurons to fire in a certain way. The experience of sweetness emerges from that neural activity.

The basic pattern of life is a network. Whenever you see life, you see networks. The whole planet, what we can term 'Gaia' is a network of processes involving feedback tubes. Humans are part of the larger whole, Gaia.

We do not need to invent sustainable human communities. We can learn from societies that have lived sustainably for centuries. We can also model communities after nature's ecosystems, which are sustainable communities of plants, animals, and microorganisms. Since the outstanding characteristic of the biosphere is its inherent ability to sustain life, a sustainable human community must be designed in such a manner that its technologies and social institutions honor, support, and cooperate with nature's inherent ability to sustain life.

The elements of life are dynamic patterns of mass and energy, events rather than objects.

The more complex the network is, the more complex its pattern of interconnections, the more resilient it will be.

The fact that modern physics, the manifestation of an extreme specialization of the rational mind, is now making contact with mysticism, the essence of religion and manifestation of an extreme specialization of the intuitive mind, shows very beautifully the unity and complementary nature of the rational and intuitive modes of consciousness; of the yang and the yin.

Ecology and spirituality are fundamentally connected, because deep ecological awareness, ultimately, is spiritual awareness.

This state of affairs is not inevitable. Humans were able to employ science and law to transform common holdings into a commodity and then into capital; we also have the ability to reverse this path, transforming some of our now overabundant capital into renewed commons.

In the words of a Zen poem, At dusk the cock announces dawn; At midnight, the bright sun.

The paradigm that is now receding has dominated our culture for several hundred years, during which it has shaped our modern Western society and has significantly influenced the rest of the world. This paradigm consists of a number of entrenched ideas and values, among them the view of the universe as a mechanical system composed of elementary building-blocks, the view of the human body as a machine, the view of life in society as a competitive struggle for existence, the belief in unlimited material progress to be achieved through economic and technological growth, and - last, not least - the belief that a society in which the female is everywhere subsumed under the male is one that follows a basic law of nature.

If physics leads us today to a world view which is essentially mystical, it returns, in a way, to its beginning, 2,500 years ago ... This time, however, it is not only based on intuition, but also on experiments of great precision and sophistication, and on a rigorous and consistent mathematical formalism.

During periods of relaxation after concentrated intellectual activity, the intuitive mind seems to take over and can produce the sudden clarifying insights which give so much joy and delight.

In modern physics, the universe is experienced as a dynamic inseparable whole which always includes the observer in an essential way.

Since human needs are finite, but human greed is not, economic growth can usually be maintained through artificial creation of needs by means of advertising. The goods that are produced and sold in this way are often unneeded, and thus are essentially waste. The pollution and depletion of natural resources generated by this enormous waste of unnecessary goods is exacerbated by the waste of energy and materials in inefficient production processes. Indeed, as we discuss in Chapter 17, the

The influence of modern physics goes beyond technology. It extends to the realm of thought and culture where it has led to a deep revision in man's conception of the universe and his relation to it

There are solutions to the major problems of our time; some of them even simple. But they require a radical shift in our perceptions, our thinking, our values. And, indeed, we are now at the beginning of such a fundamental change of worldview in science and society, a change of paradigms as radical as the Copernican revolution. Unfortunately, this realization has not yet dawned on most of our political leaders, who are unable to "connect the dots," to use a popular phrase.

The natural world, on the other hand, is one of infinite varieties and complexities, a multidimensional world which contains no straight lines or completely regular shapes, where things do not happen in sequences, but all together; a world where - as modern physics tells us - even empty space is curved.

Tektology was the first attempt in the history of science to arrive at a systematic formulation of the principles of organization operating in living and nonliving systems.

Throughout the living world, we find living systems nesting within other living systems.

… human needs are finite, but human greed is not …

The basic recurring theme in Hindu mythology is the creation of the world by the self-sacrifice of God - "sacrifice" in the original sense of "making sacred" - whereby God becomes the world which, in the end, becomes again God. This creative activity of the Divine is called lila, the play of God, and the world is seen as the stage of the divine play. Like most of Hindu mythology, the myth of lila has a strong magical flavour. Brahman is the great magician who transforms himself into the world and then performs this feat with his "magic creative power", which is the original meaning of maya in the Rig Veda. The word maya - one of the most important terms in Indian philosophy - has changed its meaning over the centuries. From the might, or power, of the divine actor and magician, it came to signify the psychological state of anybody under the spell of the magic play. As long as we confuse the myriad forms of the divine lila with reality, without perceiving the unity of Brahman underlying all these forms, we are under the spell of maya. (...) In the Hindu view of nature, then, all forms are relative, fluid and ever-changing maya, conjured up by the great magician of the divine play. The world of maya changes continuously, because the divine lila is a rhythmic, dynamic play. The dynamic force of the play is karma, important concept of Indian thought. Karma means "action". It is the active principle of the play, the total universe in action, where everything is dynamically connect

At this point in our global ecological crisis, the survival of humanity will require a fundamental shift in our attitude toward nature: from finding out how we can dominate and manipulate nature to how we can learn from her. In this brilliant and hopeful book, Jay Harman shows us how far the new field of Biomimicry has already progressed toward this goal. The Shark's Paintbrush makes for fascinating and joyful reading - much needed in these dark times.

Bells theorem dealt a shattering blow to Einsteins position by showing that the conception of reality as consisting of separate parts, joined by local connections, is incompatible with quantum theory ... Bells theorem demonstrates that the universe is fundamentally interconnected, interdependent, and inseparable.

The phenomenon of emergence takes place at critical points of instability that arise from fluctuations in the environment, amplified by feedback loops.

The mystic and the physicist arrive at the same conclusion; one starting from the inner realm, the other from the outer world. The harmony between their views confirms the ancient Indian wisdom that Brahman, the ultimate reality without, is identical to Atman, the reality within.

Care flows naturally if the "self" is widened and deepened so that protection of free Nature is felt and conceived as protection of ourselves ... Just as we need no morals to make us breathe ... [so] if your "self" in the wide sense embraces another being, you need no moral exhortation to show care ... You care for yourself without feeling any moral pressure to do it.

For children, most importantly, being in the garden is something magical.

Understanding of life begins with the understanding of patterns.

Zen phrase says The instant you speak about a thing you miss the mark.

The complexity and efficiency of the physicist's technical apparatus is matched, if not surpassed, by that of the mystic's consciousness - both physical and spiritual - in deep meditation.

This segregation is confirmed by the common stereotypes of these two disciplines and their representatives. While scientists are perceived as absentminded, casually dressed individuals who live in a refined world of abstract theory with little practical reality, lawyers are usually perceived as formally dressed people who are practically oriented, concentrating mainly on trivialities (such as negotiating their retaining fee) and engaging professionally in all sorts of nitty-gritty social intercourse - the kind of things that normal people, although worried by them, would rather not have to deal with themselves.

Shallow ecology is anthropocentric, or human-centred. It views humans as above or outside nature, as the source of all value, and ascribes only instrumental, or 'use', value to nature. Deep ecology does not separate humans - or anything else - from the natural environment. It does see the world not as a collection of isolated objects but as a network of phenomena that are fundamentally interconnected and interdependent. Deep ecology recognizes the intrinsic value of all human beings and views humans as just one particular strand in the web of life.

I never read. It prevents me from thinking. (Paul Dirac)

Quantum theory thus reveals a basic oneness of the universe. It shows that we cannot decompose the world into independently existing smallest units. As we penetrate into matter, nature does not show us any isolated "building blocks," but rather appears as a complicated web of relations between the various parts of the whole. These relations always include the observer in an essential way. The human observer constitute the final link in the chain of observational processes, and the properties of any atomic object can be understood only in terms of the object's interaction with the observer.

The parallels to modern physics [with mysticism] appear not only in the Vedas of Hinduism, in the I Ching, or in the Buddhist sutras, but also in the fragments of Heraclitus, in the Sufism of Ibn Arabi, or in the teachings of the Yaqui sorcerer Don Juan.

This exceptional ability to interconnect observations and ideas from different disciplines lies at the very heart of Leonardo's approach to learning and research.

The term "paradigm," from the Greek paradeigma ("pattern"), was used by Kuhn to denote a conceptual framework shared by a community of scientists and providing them with model problems and solutions

In the end, the aggressors always destroy themselves, making way for others who know how to cooperate and get along. Life is much less a competitive struggle for survival than a triumph of cooperation and creativity.

Systems thinking is "contextual," which is the opposite of analytical thinking. Analysis means taking something apart in order to understand it; systems thinking means putting it into the context of a larger whole.

One of the key insights of the systems approach has been the realization that the network is a pattern that is common to all life. Wherever we see life, we see networks.

Doing work which has to be done over and over again helps us recognize the natural cycles of growth and decay, of birth and death, and thus become aware of the dynamic order of the universe. "Ordinary" work, as the root meaning of the term indicates, is work that is in harmony with the order we perceive in the natural environment.

A page from a journal of modern experimental physics will be as mysterious to the uninitiated as a Tibetan mandala. Both are records of enquiries into the nature of the universe.

Both the physicist and the mystic want to communicate their knowledge, and when they do so with words their statements are paradoxical and full of logical contradictions.

In the words of Heisenberg, What we observe is not nature itself, but nature exposed to our method of questioning.

The double role of living systems as parts and wholes requires the interplay of two opposite tendencies: an integrative tendency to function as part of a larger whole, and a self-assertive, or self-organizing tendency to preserve individual autonomy (see Chapter 7).

Before the 1940s the terms "system" and "systems thinking" had been used by several scientists, but it was Bertalanffy's concepts of an open system and a general systems theory that established systems thinking as a major scientific movement