Creation and Evolution: A Biosemiotic Approach

M

i!

Friedrich

Creation

S.

and

Originally published by Bouvier Publishing Company, Herbert Grundmann, Bonn (West Germany), 1986. English Translation by Jozef Ph. Hes

Rothschild

Evolution

•/ft 7/3

Copyright © 2000 by Transaction Publishers, New Brunswick, New Jersey. Published in 1994 by Friedrich S. Rothschild. All rights reserved under International and Pan-American Copyright Conventions. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage and retrieval system, without prior permission in writing from the publisher. All inquiries should be addressed to Transaction Publishers, Rutgers—The State University, 35 Berrue Circle, Piscataway, New Jersey 08854-8042. This book is printed on acid-free paper that meets the American National Standard for Permanence of Paper for Printed Library Materials. Library of Congress Catalog Number: 99-047533 ISBN: 0-7658-0686-X Printed in the United States of America Library of Congress Cataloging-in-Publication Data Rothschild, Friedrich S. (Friedrich Salomon), 1899[Evolution als innere Anpassung an Gott. English] Creation and evolution: a biosemiotic approach / Friedrich S. Rothschild; English translation by Jozef Ph. Hes. p. cm. Includes bibliographical references and index, (p.). Contents: v. 1. The British, the Arabs, and Zionism, ISBN 0-7658-0686-X (paper) 1. Evolution—Religious aspects. 2. Semiotics, I. Title. BL263 .R6713 1999 2I3

99-047533

To Maggot

Rothschild

Acknowledgements

I w o u l d like to express m y gratitude to D r . Guenter A m m o n , president of t h e World Organization for D y n a m i c Psychiatry, w h o p r o v i d e d a f o r u m at his congress for t h e presentation of the t h e m e s contained in this w o r k . M a n y t h a n k s g o t o D r . H e i n z B e r e n d t w h o a s s i s t e d m e in p a r a p s y c h o l o g y experiments, a n d to t h e late D r . Janos Schossberger for his h e l p in p r e p a r i n g t h e final draft of t h e G e r m a n text. I a m also v e r y grateful t o all w h o h e l p e d w i t h t h e G e r m a n edition a n d to m y p u b l i s h e r of t h e G e r m a n edition, Mr. T h o m a s G r u n d m a n n . For this, t h e English edition, I a m i n d e b t e d t o t h e Rockefeller F o u n d a t i o n w h i c h enabled the translator to w o r k at t h e Bellagio Study a n d Conference Center w h e r e a considerable p a r t of t h e w o r k w a s done.

Evolution

as Inner

Adaptation

On the symbolic of the structure and the philosophy

to

God

interpretation of the

brain

ofbiosemiotics.

Table

of

Contents

Introduction

i

Part One 1. Foundation of the Method in the Search for Meaning

3

2. The Present Situation of Mankind

9

3. The Influence of the Phenomenology of Ludwig Klages on Biosemiotics

15

4. The Mediated Directness of Communication and its Evolution within the Sign Systems

19

5. The Cycle of Understanding in Communication

25

6. The Antagonistic and Complementary Dynamics in the Origin of Communication »»»—»• « 7. God as the Origin of Communication 8. Analogies of Reflection in the Superposition of Sign Systems

»J...29 34 43

9. Diploidity of Cells and the Development of Dialogue

.......48

,10. Potential and Real Aspects of Communication for the Mediation of Inner and Outer Systems

54

11. The Neural System as Mediator of the Soul

v.

61

12. The Noetic System and the Freedom of Intellectual Acts

65

13. The Relation of Mental Acts to the Dominant Hemisphere

73

14. Thinking and Speaking

80

.„........„.....„„„....,

15. Parallels to Biosemiotics in Viktor von Weizsaecker's Writings

90

16. The Philosophical Biology and Anthropology of Helmuth Plessner ...:...99

Creation and Evolution Part Two 17. Inner Adaptation in the Analogies of Cybernetics

101

18. A Biosemiotic View of French Structuralism

108

19. Transcendental Function and the Symbolic Structure of the Nervous System 114 20. Symbolic Aspects of Form and Arrangement of Ganglion Cells and remarks on the Cerebellum 21. Inner Adaptation and Wakefulness, Sleep, Dreaming, Hypnosis, Trance: Inner Unity in the State of Wakefulness

137

22. On Sleep

141

23. Manifestation of Inner Adaptation in Play

155

24. Feelings and Their Expression.

160

125

25. Laughing

165

26. The Smile

169

27. Crying

171

Part Three

r.

28. Values as Objectives in the Inner Adaptation of the Noetic System 29. Truth

177 ...181

30. Holiness: Phenomenological Description and Biosemiotic Interpretation.....

200

31. The Experience of Holiness in Ecstasy 32. The Search for Redemption and the Conflicts of Inner Adaptation

206 210

,33. Different Ways of Inner Adaptation

213

34. Inner Adaptation and the Greeks,

222

35. Inner Adaptation and the People of East Asia

228

36. Yoga....,

.-.-

!235

37. Buddhism and Zen

241

38. Christianity

^248

39. Inner Adaptation in the Cultural History of Europe >: 40. The Beginning of Modern Times and the Reflection of Gastrular Mediated Experiences :

.....256 260

41. Descartes and the Development of Scientific Thought

265

42. The Perfection of the Development of the Noetic System

277

43. Possibilities of Change of Consciousness, Asymmetry Between Left and Right Side...;....: :. ., .,

280

44. The Asymmetries of the Body

282

...:.

Table of Contents 45. The Psychophysical Relationship and Parapsychology

285

46. The Asymmetry of the Cerebral Hemispheres

288

47. The Significance of Reflection (Self-Consciousness) for the Generation of a New Phase of Communication

293

48. Change of Mind Based on Reflection of Mankind Being the Child of God

296

49. Inner Adaptation and the Phenomena of Parapsychology

299

50. Comparison of Erich Jantsch's Theory of Evolution with the Theory of Biosemiotics 51. The Paradoxical Nature of Mankind and iis Relationship to the. Decussation of the Fibres in the CNS

311

52.'Inner Adaptation as Dialogue

322

316

Appendices Abbreviations

329

Glossary

331

-Bibliography

335

Index

345

Introduction

<,

T

HE FOUNDATION? FOR THE RESEARCH described in this treatise originates from my book on the symbolic interpretation of the structure of the brain: Phenomenological Studies on the Structure and Function of the Central Nervous System (CNS) of Vertebrates and Man (Rothschild 1935). I will often'refer to this book. However, the essential theme of the present study is the evolution of forms of life as a psycho-physical process determined by the force of a communication system. Anadditional theme is the role of adaptation within this communication system as the vantage point for our new concept of human nature. Today, popular opinion states that mankind stands at a critical period in history. Population explosion, abuse of resources and energy, depletion of earth's reserves, man's dependency on modern technology, environmental pollution and last but not least, the possibility of nuclear war reflect the dangers of the present period. Dennis L. Meadows and his co-workers exposed these problems using statistical methods and scientific models; they aimed to increase the awareness of modern man and to urge him not to postpone the solution of these problems. Many other popular books appeared during the last decade, such as Mankind Tomorrow by Dennis Gabor, Man of the Century by Robert Jungk, Attack of the Future, by Herman Kahn, Janus by Arthur Koestler and Man the Obsolete by Guenther Anders. However, I did not find in these books a description of the disposition and the potential of man which I described as inner adaptation and which I derived from elementary forces of human evolution. Even Freud, Klages and Jung, all of whom enriched our knowledge of the structure of the human soul, did not recognize the function of the inner adaptation. My suggestion for a better understanding of the inner adaptation consists of systematic research of the different forms of psycho-physical relationships: from the early stages of evolution until the appearance of human self consciousness and man's capacity to think. I presented an initial demonstration of this methodology in my above-mentioned book and concluded that the CNS has to be analyzed as a symbolic sign system comparable to analyzing language. In later publications, I expanded the application of this method and came to far-

u

Creation and Evolution

reaching conclusions: psycho-physical relationships not only function as carriers of communication but result from communication as the determining force. Likewise, I discussed the role of communication even in respect to inorganic matter. Many findings in the realm of parapsychology (a field in which I have been interested for many years), especially psycho-kinesis, reinforce my specific view of the psycho-physical relationship. Since the introduction of Descartes' dichotomy of body and soul (res extensa and res cogitans), it has been difficult to find a place for the psycho-physical relationship in the system of sciences or the humanities. It is not feasible to interpret the relation between body and soul as a causal relationship exclusively. However, if, instead of causality, one takes communication as the basic relationship not only between body and soul but also in all other relationships in nature, then one comes to a point where all matter is endowed with psychophysical aspects. These aspects can be interpreted along the lines of their communicative forms. Communication is important, because it is transmitted only through signs; there is no communication without signs. This view solves the problem of how life originated from inorganic matter, because even inorganic matter is equipped with properties which can be interpreted as signs expressing meaning: Thus, this treatise presents data on the principles, methods and application of semiotics, the science of signs and sign systems of which the symbolic interpretation of the structure and function of the CNS is just an example. As I look at the various stages of evolution from the vantage point of meaning, I regard communication as the meaning-carrying axis of the evolutionary process. I propose to call this branch of science bio-semiotics. This philosophy based on communication and the generalization of the psycho-physical relationship opens up vistas for the future and might even contribute solutions and suggestions to avoid the ultimate decay of mankind. Teilhard de Chardin, a well known scholar of the evolutionary process, tried to explain the transition from matter to human being by means of reasons derived from his intuition and his Christian faith. The evolutionary inner adaptation, which will be later mentioned, has to be understood as adaptation to a creative principle which not only carries meaning but is also endowed with meaning — namely God. In my formulation, like in de Chardin's, religious faith joins the metaphysical assumptions underlying the analysis of the semiotic process. Religious faith — more in the past then at present — fulfilled a function in the communication activities of man. One of the aims of our study is to assign a new meaning and a fresh orientation to religious faith. Here the critical reader will ask the question: Is this going to be a scientific tract or a religious treatise? The difficulty is that this study intends to be both: tract as well as treatise. It is because of this difficulty that I interrupted writing as well as publishing this manuscript; until I came to the conclusion that I had to respect the fact that the subject matter was characterized by two meanings (doppeldeutig). From the point of view of semiotics, double meaning is a matter of fact; I simply was not used to the idea that this double meaning could include mutually controversive meanings such as scientific vs. religious. In semiotics, the concept of the double meaning is dealt with within the

Introduction

HI

framework of the semantic stages. For example, a word is a certain form characterized by certain sounds or a certain writings On the other hand, this same word also has a specific meaning inthe language-to which it belongs. "Mountain" is ,a sign of eight letters; its meaning, however, indicates an elevation of ,the landscape. The physical properties of signs can be studied without focusing attention to their meaning. It is quite possible to study orthographic aspects of words or grammatical aspects of sentences without discussing their- meaning. Or the opposite can be true: the reading of a sentence or an essay can lead to such enthusiasm that one does not pay any attention to faulty- orthography or imperfect grammar. This possibility of twofold analysis of signs is further complicated if : one takes into account the many strata of communication systems during the course of evolution. A synopsis of this stratification will visualize problems schematically; a more detailed discussion will follow subsequently. y In general — at least for this treatise — one can say that all processes in the world generate signs which function as universal expression and communication systems. The creation of matter accordingto thecosmological theory of the "Big Bang" can be understood as the expression or communication of a creative and divine being. .We propose to regard this inner adaptation as a force which determines evolution. For example, in the creation of inorganic matter inner adaptation supplements the divine expressive intention. The nucleus of a cell becomes a divine symbol because of its creative,impulse and its reverberations on the cytoplasm. The cytoplasm, in turn, becomes the resulting expression of this intention. From this example, we learn' to regard the nucleus as an inner system generating the intentions, and the cytoplasm, molded by this intention, as an outer system. This division of the inner and the outer systems is the basic scheme for all communication processes, from the beginning of evolution until the present day. The nucleus of each new system is a reflection of the previous system and indicates its adaptation to the divine creative principle. The inner adaptation to God is the hidden driving force of the cosmos and is capable of pushing inner systems to a higher degree of complexity. I see the development of cognition and volition and self consciousness of man as a result of a long chain of expression and.communication impulses starting with the creation of inorganic matter during the beginning of evolution. In the case of man and his cognition, volition and self-consciousness, the~division between the inner and outer systems is no longer anatomically determined. Modern man, in his external adaptation, forgets or is no longer aware'of the function of his inner system. This disconnection between the inner and outer systems is, I feel, responsible for the present crisis of,mankind which I referred to in the beginning of this chapter. A way out of this crisis can be found if man becomes more aware of the presence of the twofold meaning of all signs: as structure and as communication of meaning. Taking into account the collaboration of inner and outer adaptation, I have to come to the conclusion that due to the inner adaptation, man is not only body, but body and soul and spirit. As a result of differentiation between inner

IV

Creation and Evolution

and outer adaptation, I come to the understanding — with Klages and Palagyi -T7 that in human perception, I have to distinguish between intuition (Schau) and perception proper (Empfinden). From the point of view of religion, Buber in his Schriften ueber das Dialogische Prinzip and Ich und Du refers to the difference between Schauen and Empfinden, intuition and perception. Since inner adaptation is mysteriously related to the core of life and our own existence, we cannot scientifically explain the origin of signs. But we can make use of the methodology of the humanities and the social sciences and reach a new understanding of the meaning of the signs. In general, I want to propose to regard natural science and social science riot as mutually exclusive but as complimentary sciences. One of the proponents of this view is Prof. Raymond Ruyer, a French mathematician and philosopher, who points out the limited nature of natural science. In his vision!, facts obtained by the method of natural science have a certain meaning. At the thirtieth meeting of Nobel Prize winners in Biology and Biochemistry in Lindau, one of the final conclusions was that theuniverse is a result of evolution and that matter has communicative properties. Prigogine's thermodynamic studies of the instability of open systems pointed to the direction of interpreting matter as endowed with evolutionary as well as communicative properties. I quote Ruyer's work and refer to the final conclusion of the meeting of Nobel Prize winners in order to emphasize the problem whose discussions might have far reaching implications for the solution of mankind's present and future problems. This hope, this expectation, urged me time and again to pursue the theme with all its ramifications in spite of the fact that my methodology is unconventional. At the end of this introduction, I would like to quote part of Buber's Ich und Du, a quotation which represents in poetical language the essence and weight of themes we discussed. "The world presents itself twofold to man, because man's attitude is twofold. Man's attitude is twofold, because his basic words (fundamental words )are twofold. His basic words are not single words but pairs; one pair of basic words is JVThou. The other pair: I-It/and It can be substituted by I-He and I-She without any basic change. Therefore, also man's ego is twofold, because the I of the I-Thou is'different from the I of the pair Mt. Basic words do not confirm an existing matter, but when spoken, create the matter (Stift den Bestand). Basic words are spoken with the inner essence of man. "

P

a

r

t

O

T h e o f I n n e r i n

t h e

T h e o r y

n

e

R o l e A d a p t a t i o n

B i o s e m i o t i c o f

E v o l u t i o n

Chapter

Foundation in the

Search

One

of the

Method

for

Meaning

*

"JUSTIFICATION-of the method in the search for meaning. Title as well I as subtitle of this chapter seem unusual. Adaptation of organisms to Their environment is often mentioned in the theory of evolution, but according to the prevailing Neo-Darwinistic vision, no difference is made between inner and outer adaptation. Adaptation is interpreted as a result of the selection of the variations of the genes resulting from contact with the environment. Those successfully adapted individuals and species had better chances to reproduce in the course of the millions of years of the history of the human race. Those failing in the struggle for life also failed in reproduction and are extinguished. Mutations of genes and natural selection are regarded as the explanation of adaptation. We are'of the opinion that this view is one-sided. By means of the differentiation between inner and outer adaptation, we hope to overcome this one-sided view. This one-sided interpretation of the theory of evolution is derived from zoology, biology and genetics. The,methodology and frames of reference of these branches of science, prevent posing certain questions and of course, cannot answer them either. Adaptation of organisms to their environment is identified with the theory of evolution, but according to the prevailingNeo-Darwinistic vision, no difference is madebetween inner and outer adaptation. Instead, we have the incomplete view — derived from the sciences such as zoology, biology and genetics — that adaptation is the transmittance or inheritance of selected genetic variations resulting from an organism's contact with the

•

Creation and Evolution

physical environment. In other words, individuals have successfully adapted through millions of years of natural selection—a process that acts to eliminate unfit variations by cessation of reproduction. Actually, "inner" and "outer* are ambiguous adjectives. In the first place, they have a relation to time and space, for example, the peel (outer) covering the fruit (inner), or cytoplasm (outer) and nucleus (inner) as part of the cell, or the cerebral cortex (outer) and the basal ganglia (inner) as parts of the brain and central nervous system (CNS). Figuratively, inner also means the essence of something in contrast to its appearance. Our experience and thought as compared with external appearance also exemplifies the concepts inner and outer. Values and ideas are inner as compared with material realizations. All these approximations of inner and outer are related to the biosemiotic analysis of evolution and result in the differentiation between inner and outer adaptation. It is the nature of mankind to throw off balance between inner and outer adaptation. This loss of balance may result in an incapacity to find solutions for impending crises. An understanding of inner and outer adaptation is necessary for mankind to understand itself. In the course of this discussion, we will explain why inner and outer adaptation are necessary for the appearance of meaning. For the record, however, we say that the matching of fishes, whales and sea-lions to water and the matching of birds to air is regarded as outer adaptation—adaptation to the physical environment. We will use the term inner adaptation when dealing with factors indicating a sign or message—a communication—like the DNA code for the building of proteins and when referring to sign processes related to the inner life, to the experience and thought processes of the human ego. Sign processes contain a meaning. The communication of meaning takes place through expression and understanding and leads to inner adaptation between the dispatcher and receiver. We will try also to complete this picture by discerning the difference between inner and outer adaptation. The methodology and frames of reference of the branches of science mentioned above make the posing and answering of certain questions difficult. Take the following, for example: How and why did living matter develop fromcertain arrangements of inorganic atoms and molecules? How and why did these developments result in man with its thinking capacity? How do living matter and organisms survive in view of the constant change of their composite material as a result of mitosis and means of reproduction? These questions cannot be answered by a science based on the laws of physics and chemistry and the arbitrariness of chance. These questions can be answered by a science dealing with the meaning of evolution, a subject alien to natural science. Natural science observes the facts and some of the relationships of living and inanimate material and the development of consciousness in man, but it does not deal with its meaning.

The Role of Inner Adaptation in theBiosemfotic Theory of Evolution We will deal with the scientific relationship between inner and outer adaptation, but before we can pose relevant questions, we need to describe the present state of'affairs in the science of life and the evolution of man. At a conference titled The New Image of Man organized by the late Arthur Koestler arid1 J.R. Smythies, a group of scientists (neurc-physiologists, biologists, geneticists, psychologists and psychiatrists) came to the conclusion that Neo-Darwinistic theories cannot satisfactorily explain all the phenomena of evolution. In other words, Darwin's theory contains only part of the truth. The scientists objected particularly to reductional and mechanical thinking, endeavoring to reduce the multiplicity of life to the laws of the general sciences. All shared the opinion that the theory of evolution lacked completeness: 'But in spite of the application of innovations, no new explanations of life materialized. Koestler said the result of the conference was essentially negative. Nothing new was presented that could have led to the completion of the theory of evolution. The conference dealt with outer adaptation exclusively, and what we call inner adaptation was not discussed: Thorpe, however, mentioned L.L. Whytes' book Internal Factors in'Evolutioh (1965), which dealt with inner selection and inner adaptation. But the work did not impress,the theoreticians. According to them, inner and outer adaptation are manifestations of one selection process. Only new methods of investigation, however, will be able to discover principles unknown to the evolutionists and overcome the lack of meaning in the natural sciences. At the conference, psychiatrist and logotherapisf Victor Frankl singled out the inability of the will to find meaning as a factor leading to the development of neurosis. Waddington, the geneticist, focused attention on the over-emphasis of the intellect and the suppression of the will as the factors preventing the discovery of meaning. Even the word 'meaning was regarded a despicable concept. Koestler added that logical positivism concerning questions about God, the universe and man is senseless. (Logical positivism is the philosophical school that refutes metaphysics through calling for observations to confer meaning.) This greatly influenced public opinion and the media. Until now, the meaning of evolution was discussed in terms of speculative philosophy or theology. We will use a controllable, scientific method to differentiate inner adaptation from outer adaptation. In the study of language and other sign-systems by the American C.S. Peirce, semantics is defined as the branch of science dealing with the relation of signs to meaning or objects; syntax is defined as the branch describing the structure of the signs; and pragmatics deals with the use and application of signs. We will use methods and concepts from semiotics and apply them to the analysis of sign processes and sign systems. Furthermore, we will prove that the generation and utilization of signs is a basic characteristic of life. In our new field of biosemiotics, we apply these concepts and methods to various biological systems that developed in the course of.evolution, such as the n e r v o u s system, the h o r m o n e s a n d the t DNA-RNA communication of the nucleus of the cell. The terms biophysics and

5

0

Creation and Evolution

biochemistry are given to the methods derived from the study of inorganic material when they are applied to biological systems. But this application is problematic, because inorganic and organic materials are basically different. Also, the laws of physics and chemistry have not succeeded in explaining life, although they have a d d e d - t r e m e n d o u s l y to our understanding of the many aspects of biological systems. In biosemiotics, we.have to deal with a certain overlapping of the boundaries of sciences that deal with human beings endowed with consciousness and spiritual values and the sciences that have nothing to do with human consciousness. Concepts and methods of the former will be applied to the latter. Experiencing, thinking, and the expression of experience and thought are the most characteristic manifestations of life. If the application of chemistry and physics to biological issues is justified, then the application of semiotics, a methodology of behavioral sciences, is equally justified. In this context, it should be mentioned that functions analogous to human language are described in the behavior of the bees by v. Frisch. In this example, the symbolic meaning of certain dancing movements of the bees signifies location, distance and quantity of food available to the population. In the course of our exposition, it will be made clear why the overlapping of boundaries between the various sciences is necessary for a more profound understanding of life. Only a synthesis between natural and behavioral sciences will overcome Descartes' dichotomy of matter and body on one hand, and consciousness and spirit on the other hand. Only this synthesis can overcome the old speculations of body and soul as various aspects of a certain identity or the speculative theory of psychological parallelism. Another example of these problems is the relationship between subject and object in the various sciences. What is the relationship between a scientist and the objects under his or her observation that are endowed with a completely independent objectivity? According to Immanuel^Kant, human experience and knowledge are determined by the categories of time and space, and these are projected on the objects. The German philosopher Edmund Husserl called the scientists who disregard the existence of a transcendental subjectivity (we will use TS from here on) which determines human consciousness as well as the so-called objectivity of the objects, naive. But what do we need to know about the relationship between the objectives of the objects and the subjective consciousness of mankind, if we can manage so successfully the things of our world? This certainty of objectivity was shattered by the results of the quantum theory, which illustrated that electromagnetic radiation has a dual nature, behaving sometimes as a wave motion and sometimes as a discontinuous emission of particles. This observation of microphysics can be interpreted as a spectrum of possibilities. Biosemiotics presents a new vista of old problems, such as the relationships between body and soul, between natural science and behavioral science, between object and subject, which are artificially generated by Descartes' dichotomy and looked at for causes that change facts.

The Role of Inner Adaptation in the Biosemiotic Theory of Evolution

*" '/

Biosemiotics, oh the other hand, asks the question: From where does a certain condition originate, and. what are the determining forces? It is not the result that counts but the process and especially the logic of the sign i process. When you are about to communicate something to someone, you freely choose one word or another-to suitably convey your thoughts. Expression of meaninganditsunderstandingemanateasexpressionand communication from original relationships, which is completely different from causal relationships. In the sign-process, the relationship maybe triadic (consisting of a union of three) in dialogue even tetradic, in contrast to the dyadic relationship of cause and effect. Expressed words as signs occupy a central function. They are meaningful arid represent a thing or a concept. The object, the thing, is the meaning of the sign (of language) JSigns are the mediators of meaning by a process of give and take around a free and creative subject. Signs mean something to somebody and thus, cannot be reduced to simple cause and effect — even in multiple cause and effect relationships. Another characteristic of the sign process and its aspects of expression and communication is the connection between directness and mediation. When people speak, they directly focus on their thoughts, which represent the meaning of .their words. When one listens, the words mediate the relationship to the meaning. Speaking is direct mediation; listening is mediated directness. Kant and Husserl maintained that no human experience and knowledge ispossiblewithoutthe additional supplement of a transcendental subjectivity that goes beyond the individual. On the other hand, physiologists of the central nervous system (CNS) proved that there is no experience and knowledge without the brain. If you combine these two sets of data, then you have an example of mediated directness of communication in the signprocess. You see the room and the window directly, but you are not awafe of the complicated physiological processes in the retina and the optical tracts and centers without whose activities you would not be able to see. The excitation of the retina and the optical tract and center, therefore, can be a sign to be understood only by the performance of TS. The meaning of these sign-processes is obvious to the ego because this ego originated from TS. Today, we talk about a code utilized by cells, or sense-organs, or the CNS to receive and transmit information. Not many are aware of the sign aspect of these processes. Information is a mathematical measure based on spiritual acts determining whether things or processes are similar or different. Applying this concept of information, the American mathematician Norbert Wiener developed a branch of science called cybernetics — the view that as complex as humans are in all respects, they are machines that can, in principle, be constructed in a laboratory. Cybernetics started a scientific revolution and became part of our civilization. The subjective capacity of man to make conscious decisions about cognitive and volitional acts becomes an objectified cybernetic process.

8

Creation and Evolution

This process can be exemplified by a machine with built-in programs and information, and this machine can regulate its.own activities. Such a machine became a model for the organism in general and for the brain in particular, but biocybernetics is not identical with biosemiotics.- The difference is that the biocybernetical machine demonstrates the logic and the mechanics of biological information systems, but biosemiotics presents us with the meaning of these signs. Concepts such as code, information, memory, choice, translation, and analogy, all used to describe biological processes, are derived, however, from a subjective origin. But a spiritual, or at least non-material, process may have played a role in the programming and developing of these processes, and biosemiotics attempts to pro ve that. Biosemiotics investigates the relationship between life and matter, soul and spirit by, means of the complimentary application of methods originating from the natural as well as from the behavioral sciences. You are mistaken if you believe that this endeavor is a new manifestation of neovitalism. The difference will be clear after we expose the role of creativity in the evolution of sign systems and the integration of these systems in the biological organism. It is not just the assumption of a concept, such as entelechy, that will "bring to life" scientific observations and facts, but new methods of investigation will be applied, namely biosemiotics. The world of natural phenomena will be analyzed by using methods derived from the behavioral sciences. Natural phenomena will be regarded as signs of a communication and expression process. As a result of these investigations, it, will appear that the difference between inner a n d o u t e r adaptation is justified. John C Eccles, the Nobel laureate in neurophysiology, was the first to point put the limits of his own field of science and of the theory of evolution, and to warn of the dire results of their one-sidedness. He once wrote that "mankind is sick and lost its faith in itself and in the meaning of existence. There are many symptoms of this sickness or alienation; from purely deterministic psychology, there developed an irresponsibility and a feeling of meaningless of life. I am not able to give a scientific account of how thought can lead to action, but this failure serves to emphasize the fact that our physics and physiology are too primitive for this most challenging task of resolving the antinomy between our experience and the present level of our understanding of brain function... the framework of a quite inadequate and primitive concept of the brain provides the medium in which flourish the materialistic, mechanistic, behavioristic and cybernetic concepts,of man, which at present dominate research." Biosemiotics originated out of the struggle with these problems, namely the influence of science on man's understanding of itself.and its culture. Biosemiotics shows how to respect the values and truth of science but also to'supplement What is lacking.

Chapter

The

P

Present

Situation

of

Two

Mankind

EOPLE ARE OFTEN prophets of doom and destruction, believing that they live in a critical period of the history of their own nation or even of mankind itself. The future will tell if they are correct/but it usually happens that the predicted death of a people does not materialize. The times we now live in are ominous, and instead of panicking, there is the school of thought that we should adopt a wait-and-see position. On the other hand, we cannot just ignore or deny the threats to mankind that abound. The dangers are all too obvious. The possibility of a nuclear war still exists despite the end of the Cold War and despite the great strides the superpowers have taken with disarmament. Millions are still starving in over-populated regions, a tragedy that cannot simply be brushed'aside, even if one takes into account all the measures to encourage a lower birth rate and to increase food production. The exploitation of natural resources, such as using coal and oil and metals for the production of an ever-increasing amount of energy for our expanding industries, can lead to the exhaustion of these reserves notwithstanding the possibleuse of synthetic materials and alternative sources of energy. Pollution is yet another problem rising out of the mismanagement, or sheer size of, industrial waste. The many environmental protection groups agitate continuously, but it is nevertheless difficult to stem the course of events. Unfortunately/it is just not enough to be aware of the dangers and to'advocate reorganization and 1 counter-measures. Man's intelligence, driven by science, is the real obstruction to change. Due to his control of science and technical skills, man judges himself master of nature and the earth.

p10

Creation and Evolution

Will the people in the underdeveloped countries forgo the advances and pleasure of the first world where even middle class workers try to improve oh their accomplishments? Man cannot detach himself from the technique, even when it forces him to abuse natural.resources, thus undermining man's very existence. Is it not possible that human intellect will learn to restrain itself from abusing the natural resources or take action to counter waste and environmental and ecological damage? Man's very nature as homo faber, inventor, is therefore self-destructive. By destroying the environment with so-called progress and by threatening atomic or chemical war, man does not only obfuscate the future, but dooms also inner life and personality. According to Georgi Schischkoff, industrialization leads to the development of mediocrity, the mass man — mass production. It leads to the leveling down of lifestyle, behavior and opinion, to equalization of even the most structured society. Herman Kahn and Anthony J. Wiener, in their futurological studies, pointed at the danger of extinction of religious values, of nationalism, and of human ideals, whatever can give a person a feeling of security. This kind of danger exists in particular in industrialized countries such as the United States and those in western Europe. Instead of these values come material goods and status symbols. People become utilitarian, hedonistic and skeptic. It is especially difficult for young people, who do not yet realize their identity and their role in present society, to plan their future with optimism. Either they fit in with the every day diversions, sport or sex, or they become rebellious and contend against* the politics and cultural attitudes of their elders. Not only young people are alienated from the values of their parents, but this alienation, this feeling of insecurity, characterizes also considerable numbers of others, dissatisfied with social conditions in an industrialized society. Man today does fit into the technical, industrialized world he created. Karl Marx explained this feeling of u n e a s i n e s s b y accusing industrialization — depriving the farmer of his land and the laborer of his tools. Workers were forced to sell their labor as an object. According to Marx, this reification, the necessity to sell oneself to the market, is the origin of the alienation. In the early phases of capitalism, it was chiefly the workers who lost their rights and the freedom to express themselves. Marx thought that capitalism would end up in catastrophe when the instruments of production would be taken out of private hands and delivered to the ruling proletariat. But Marx's expectation did not materialize. Capitalism did not dissolve in the West, and the proletariat's dream of freedom was not realized in communist society. Marx's ideas of man's alienation from its own nature were, however, taken over by the GermanAmerican philosopher Herbert Marcuse in his criticism of modern society and the necessity of revolution. But the foundation for Marcuse's ideas was not only drawn from the philosophy of Marx but also of Plato, George Hegel, Husserl and Freud,

The Present Situation of Mankind

11

Marcuse was of the opinion that man today, brain workers"as well as manual laborers, suffers from an inner repression resulting from an inability to realize peace and other satisfactions of life. He said/ "In the effort to prevent an atomic catastrophe, mankind neglects the search for the. real factors which caused our present system." , "Man does not touch these factors out of fear: Western man fears communism and vice v e r s a . . . Mass media abuse these circumstances and sell specific interests as if they were shared by all sensible people. The political needs of society become the aims of industry, their realization enhances the commonwealth, and it all looks like the incorporation of reason itself" . . . and "that the majority of man accepts society as it is, and is also forced to accept it, does not prove its rationality. The difference between:true and false consciousness, real and direct interest remains meaningful. But this differentiation needs to be confirmed. Man has to learn to differentiate between true and false consciousness and direct needs from real interests. He can do that when he changes his life-style and refuses to accept the positive things. Society represses this need, because she 'supplies' the 'goods' while subduing nature and man in a scientific way." Marcuse called these people uni-dimensional, because -they identify with false and repressive needs, pressed upon them by external powers, and because,they cease to experience them;as alienated from their real nature and interest. The production and consumption of useless products, doing redundant and boring work, and attempting all mariner of distraction to counteract the effects of such boredom — pursuing fallacious prices in useless contests, self-censorship, free choice between equivalent brands, worthless accessories (in basically forced consumption)—are all examples of repressive needs. What are man's real interests, and what are the essential possibilities in nature, repressed by heteronomous needs and their fulfillment? Why are people so dazzled and regard the repressive needs as the real ones? Why do they support the authorities who deprive them of their real interests and real freedom? In order to explain this "false" consciousness, Marcuse exchanged the theory of Marx for Freud's psychoanalysis. Freud explained the repression of unconscious drives and the generation of sublimations and neurotic symptoms. He. projected the insights obtained from patients into the history of man. According to this theory (which was often criticized), "original man" was living in groups dominated by a tyrannical father: This father forced his sons to repress their sexual feelings towards the females, he maintained, belong to him. The sons rebelled and killed the father, but they discovered that the killing did not yield the freedom to express drives. As a result of the struggle for life and as a result of the inner structure of the group, the prohibiting function of the father was replaced by the super-ego. In this way, the drives were restrained and the resulting energy was used for work and adaptation to reality. Only as a result of restraining his drives was man able to produce culture. And. his super-ego, in its criticism of the ego, produced guilt

12

Creation and Evolution

feelings. The accusations of the super-ego together with frustration of the environment generated a tendency to aggression. Freud said in the final sentence of his essay Civilization and its Discontent that: "In mastering the forces of nature, man is'now able to destroy his fellow man thoroughly. They know that and therefore feel restless, unhappy and anxious." This statement was published long before the discovery of the-A-bomb. Marcuse adopted these hypotheses of Freud without taking into consideration all the objections from" biologists, ethnologists arid psychiatrists. He adopted them believing to have found a key for the inner liberation of man. Modern science and technology relieved man from the struggle with nature. Today, it is no longer necessary to assume the internalized tyrannical father figure as the source of repression of the drives and the origin of aggression. They continue to exist but more as a result of the now-prevalent warnings against the danger of war and thepush forincreased consumption! And Marcuse concluded: "If it would be possible to destroy the authority over society's technical organization, then it would be possible to show man his real needs in a world~of peace." Marcuse advocated rebellion against the authorities not only in capitalist countries but in communist societies as well. During the last 10 to 20 years, young people, inclined to rebel, obeyed the call of Marcuse. This does not prove the truth of Marcuse's ideas. Many authors criticized his hypotheses, especially Habermas in his Reply to Marcuse and Alasdair Maclntyre's Marcuse. Marcuse's image of man was insufficient and distorted; his ideas for liberation paved the way to catastrophe rather than to the solution of the present crisis. The crisis is, however, still real. A more acceptable direction was proposed by John Piatt in an essay in Science 1969. He designed a mathematical model of the present situation and called on scientists to combine efforts to find solutions. Piatt's essay was of great importance but lacked Marcuse's emotional appeal. Marcuse advocated not only external rational changesbut he hinted at inner changes. It is likely thar-today man can escape the danger from the impending crises only after thorough inner changes. Marcuse's application of Freud's theories were also insufficient. His needs arid wishes were not those of the working person. He expected to change ideas and to lead people to better insights; most were not able to comprehend his philosophical books. Freud derived his psychoanalytical concepts and principles from the treatment of neurotic patients and applied them as theoretical speculation to the development of human society. But Marcuse, using Freudian principles, dealt with society as if dealing with a patient. Likewise, he expected from his psychoanalytical interventions the same results as from a patient. Maybe these therapeutic possibilities are valid if the analysis of false consciousness and redundant needs is sufficiently thorough. Why should not an insight in his own nature and his present situation lead to a change and a new orientation in a critical conflict?. But a therapy will only

The Present Situation of Mankind

13

succeed if the diagnosis is correct. The understanding of man's situation according to Marcuse is insufficient, and therefore, the therapeutic suggestions are doubtful. It is another purpose of this book to place an image of man on a better scientific foundation and to enable the discovery of a clear way out of the present crisis and into a better future. But for that purpose, it is not enough to just criticize the views of Marcuse, Marx or Freud. Scientific thought in general, particularly during the last one hundred years, distorted the image of the structure and nature of man. Marx, Freud and Marcuse were simply driven by the Zeitgeist — the spirit of the times. The essential human aspects of man's spirit and soul are too dependent on physical processes. Too much emphasis was placed on the materialistic aspect because physics and chemistry were the favorite branches of science. This is suffidentiyemphasizedbyidealisticandvitalisticscholars.But,nevertheless, one can prove that the reduction of religion to psychology, the reduction of psychology to-physiology and the CNS, and again to the physics and chemistry of molecules, reflects a legitimate stage in the evolution of man. The predomination of the natural sciences and its impact on the explanation of the facts of life reflects a stage in the evolution of man. This attitude is responsible for the reification of the laborers toil, which annoyed Marcuse, and which is also responsible for discontentment with civilization (Freud) and the uni 7 dimensionality that will threaten us in the future. „A11 these phenomena point to an alienation from man's real nature and represent a psychophysical legitimate process, namely, man's struggle to obtain an inner adaptation to the spiritual origin of evolution. This statement reminds us of Hegel's postulation of dialectical logic as the predominant process of all development in* nature as well as in history. Actually, I am of the opinion that Hegel correctly interpreted an essential trait of evolution, but that due to the stage of biological science at his time, he was not able to get a good understanding of inorganic matter and the earliest phases of life. New scientific findings enable us to achieve a new orientation that can pull us out of the conflicts that seem to be unsolvable. For that purpose, scientific findings should be reflected in a metascience, because only a theory of life based on a new way of thinking can be contrasted with the way of thinking based on inductions from unreflecting knowledge. Only in that way will one not encounter old conflicts. That is the way of solving conflicts in psychotherapy, but it is also the way in which evolution presents new horizons. Parmenides, the Greek philosopher from Elea, maintained that thinking was identical with being. At any rate, this kind of subjective thinking acknowledges a world order enabling us to feel at home in our environment — to deal with it, to use it and to master it. In spite of the separation of consciousness and brain, of spirit and matter, ego and world, our daily experience teaches us that a close connection between them must exist. But as long as this unity is only experienced subjectively or postulated philosophically and not based on scientific methodology, our understanding of ourselves and the world will remain

14

Creation and Evolution

insufficient,-and it will not enable us to cope with present requirements. When I declared that Marcuse's diagnosis was insufficient, I particularly had in mind his lack of understanding of man's history and structure as a psychological entity. Today, biology and brain physiology try to fill in the gaps. Knowledge of the molecular structure of nerve cells and of the function of nerve fibres and synapses — the junction between two nerves c o n t a i n i n g t r a n s m i t t e r s u b s t a n c e s — increased t r e m e n d o u s l y . Biocybernetics offered models of brain -functioning that exceed by far previous ideas on reflex arcs and associations. Encouraged by this progress, Anglo-Saxon philosophers such as Feigl, N. Smart and others suggest a new identity between physiological and psychological phenomena of the CNS. Although cybernetics developed as a mathematical science, it did not evolveinto a monism capable of discarding the Cartesian dichotomy. Calculators do not invent or build themselves; The inventor and programmer puts into the machine intentions, such as goals, choice, decision, memory, representation and information. These are not categories that can only be explained by physical principles. Already Wiener, the founder of cybernetics, emphasized that information is not identical with matter or energy. Schramm, the biologist, is of the opinion that information units are of an immaterial nature because they are based on a decision of yes and no. A decision is a mental act. Such a mental act, however, can be materialized in signs or machines, and thus, cyberneticah models of the brain are possible. To conceive of the brain as a cybernetic machine does not free us from the Cartesian dichotomy, because it does not presuppose God to be the spiritual principle of existence, or the existence of asimilarprincipleinsideceIIsandorgans,such as Jantsch recently proposed. There is also another way to deal with the psychophysical problem in a scientific way. One of the popular enigmas is the contrast between the sense of freedom of the ego on the one hand and the determinism of natural phenomena on the other. This feeling of freedom is elementary to man — like seeing or hearing. It is not possible to objectify it, although man's playactivity and creativity point to the existence of freedom and creativity. In particular, when people speak, they are free to choose various words to express a thought — even in various languages. Also, something else transpires here. There is no causal relationship between the words and the meaning. The link of the spiritual meaning with the materia] sphere, such as in language, is a situation different from the relationship studied by science.

Chapter

The

Influence

of Ludung

L

of the Klages

Three

Phenomenology on

Biosemiotics

UDWIG KLAGES regarded the relationship between the sign and what it represented as the basis of his understanding of the relationship between body and soul. If you imagine a relationship completely different from that of cause and effect and incomparably superior to it, you should keep in mind the analogy between the sign and what it represents. Klages said: "The sound of our voice is caused by certain movements of the larynx, the tongue and the lips originating in the brain; the action of the sound of voice is a result of the vibrations of the air which finally reach the ear of the listener and his brain centers. If we follow these voices to their origin or to their destination, we remain in the realm of the body and do not perceive anything about meaning. This voice signifies a concept and is 'translated' by the listener. "The voice is the sign of the concept, the concept determines, designs the voice. In analogy to the relationship of voice and concept, we regard the relationship between body and soul; the concept is the meaning of the word, the soul is the meaning of the body. The word is the attire of the thought, the body the attire of the soul." These are the central ideas of the phenomenology of Klages. During the late twenties, they prompted me to cast a new look at the brain. For a neurologist-psychiatrist, the CNS is at the same time an enigma as well as a source of marvel and admiration. Observed from a distance, it seems quiet and mute, but nevertheless, it is full of excitation, using many times more energy than the body. The CNS contains many forms of cells and cellular arrangements and connections, yet at the same time, it maintains exact

16

Creation and Evolution

coordination. Through all this, it is capable of mediating the meaning of life and human experience. But how? And according to which laws? I objected to the idea of comparing the body to a telephone exchange— a popular comparison in the 1920s. In some way or another, this complicated arrangement of the organism must reflect something connected with experience. One day, I came up with the fancy idea that the decussation or cross-roads at the sensory afferent or inward-bound paths in the CNS represent the confrontation of subject and object and mediate symbolically the sensory experiences — just as language and writing represent symbolically spiritual contents and relations. It is the basic trend of sensory perceptions to confront the experiencing subject with your body or your environinent. This confrontation could be symbolically represented by the decussation assuming that the stimulusreceiving part of the spinal cord and medulla oblongata, including the midbrain, represents the subject. While, on the other hand, the contralateral and the cerebral fibres in the roof of the midbrain and the cerebral cortex represent the object of the experience. I recognized immediately that the variations of decussation in the various paths correspond with the various ways of spatial localization and that the different forms of decussation in the division of the vertebrates could reflect experiential details in those animals. According to this interpretation, the CNS thus enables people to determine their position symbolically as a subject towards the somatospatial objects and to internalize this relation as the meaning of those symbols and to express this in their behavior. If a symbolic representation of the world is therefore operating in the CNS, then life and experience cannot be based on functions determined by the individual exclusively. In my earlier criticism on-the physiological interpretation of the structure and function of the CNS, the autonomic nervous system and the hormone system, I wrote at the time: "With this point of initiation, we are not only safeguarded against regarding, onesided, a vital process in the organism in an isolated way and to loose track of the whole, but we even postulate the polarity of the individual and the world as a collaborating system. There is no such process, not even in the utmost depth of the body. If there is, then it is connected to extra-individual cosmic influences. Body and soul are no less office holders of the individual than of the world/ In other words: The human organism is a microcosm. If the soul extends itself into space, man, landscape and the sky, then the body should be interpreted as the field of action of the cosmos. The continuation of perceived reality should be traceable in the organization of the body." (1934) Although these sentences sounded like mysticism in the ears of a physiologist, it was possible, even at that time, to interpret the CNS'as a symbolic sign system and to clarify hundreds of items within this system: We ascribed functions to nerve centers years before electro-encephalography (the monitoririg of electrical activity in the brain) could offer physiological confirmation. Prototypes of my concepts and ideas stemmed from Klages'

17 The Influence of the Phenomenology of Ludwig Klages on Biosemiotics phenomenology, but when applied to CNS, they contradicted Klages' system .^Originally, Klages was against applying his system to the CNS and the resulting clarification of body and soul problems. My investigations changed his mind (personal correspondence). One may include Klages in the ranks of Marx, Freud and Marcuse, who criticized the industrial society. Klages predicted the doom of that society from a metaphysical point, of view. Klages believed that the spirit is a principle alien to the cosmos. This principle intrudes into life as polarized into body and soul. The spirit disturbs the natural link between body and soul in such a way that it replaces experience by conceptual thought. As a result, spiritual perceptions change into dead things. Science is only able to explain dead objects,.. life and the soul are its incomprehensible riddles. Such things were completely different with primitive people; to them, the cosmos was animated and alive and understandable. Only death was incomprehensible. This reminds us of Marx in his complaint of man alienated from nature and the reification of labor. But there are differences. The intrusion of the spirit, according to Klages, is a metaphysical catastrophe, an event past recovery. If you read Klages' books written before World War I, you will be surprised about his description of the threats to man, such as environmental pollution, economy based on consumption only, and nuclear war. You will be surprised, too, at his preferred remedies: Retreat to the past and nature; obtain ecstasy with drugs; praise passivity; reject society and its institutions. All were part of society, though in a vulgar form, in the hippie movement of our time — the sixties. Klages' influence is clearly visible in Husseri's phenomenology, Heidegger's interpretation of technology, and Marcuse's inclination forromantics. But in Klages' image of man, several real insights co-exist with some misleading bias. No other philosophers ever exhausted the antithesis between the spiritual and emotional functions of human beings, as did Klages. But in his emphasis of "spirit as adversary of the soul" he lost the relationship between them. His definition of the soul as the meaning of the body is basic for our understanding of psychophysiological problems. But the search for meaning—or research of meaning — cannot replace the research of facts. Facts and meaning are complimentarily tied together. New facts, which add to our understanding of meaning can be discovered only by scientific and technical methods inspired by the spirit. According to Klages, only the spirit, together with the ego, generated self-determination in the stream of human experiences. Analysis of the CNS, however, shows us that the cerebellum of vertebrates has a controlling function that leads to the development of a constant deportment—that is, behavior, bearing and so forth—and spatial organization. This deportment and spatial organization protects the vertebrates against a plethora of sensory input and uncontrolled movements. The inner assertion in the spiritual acts of the ego is based on the inner animal assertion of posture and position of the body.

18

Creation and Evolution

Klages differentiated two contrasting aspects of perception; namely, 'perception proper as internalization of the intense impact of reality and the resulting resistance, and secondly, the intuition as internalization of the qualitative and image-like aspects of perception. These two functions act in cooperation, yet they inhibit each other because of their differential intentionality. Thisprocess can be compared with thinking and experiencing — they have different intentions but they nevertheless cooperate. These contrasts are based on a dialectic process in the evolution of life, of which Klages was not aware. Klages regarded organisms in general and man in particular as a microcosmos. Thiswasoneofthecentralideasofhisviewoflife. Intuition, according to Klages, is correctly defined by French philosopher Henri Louis Bergson; namely, that it represents the original and spiritual understanding of the world, uncontaminated by reason. This intuition is based on the affinity between the microcosmic nature of the individuals and the cosmic events. Besides Klages' support for Bergson, he also quoted Johann Wolfgang Goethe: "If the eye were not like the sun, it could never see the sun." And then he reverted the order as follows: "In the way the eye can be lightening (shining), in the same way the sun can glance." No injustice has been done to Goethe's couplet, although its beauty suffers somewhat. But if there is such a correspondence of man and cosmos based on life and experience, why then should an exception been made for the spirit of mankind? Has not nature structures and processes that can only be made accessible by the spirit of man, assisted by the laws of physics and chemistry? One could only complete the idea of man as a microcosmos if something spiritual in the cosmos would match the spirit of man. Wouldn't it be possible that man's spirituality developed as adaptation to the spiritual principle operating in the cosmos? We will give a positive reply to that question in the subsequent section. The spirit of man with its attributes, reason and intelligence, manifested itself as an adaptation to the structure of the cosmos and according to the law of evolution.

Chapter

The Mediated and

T

Its

Directness

Evolution

Within

of

Four

Communication the

Sign

Systems

HE MODERN INTRODUCTION to the theory of evolution no longer starts with the simplest forms of life, because inorganic nature also evolved down the ages. This evolution — according to astrophysicists — started billions of years ago. A unit of tremendous density and energy content exploded (the big bang) during which time—in theinteriorof stars, especially in the supernovas stage — hydrogen protons developed into heavy nuclei of atoms. From such supernovas four.and a half billion years ago came forth our planet earth, and in this "earth material" continuing evolutionary processes occurred. These processes have been traced using physical and chemical methods. Some three and a half billion years ago, these processes led to the evol vement of organic molecules, such as nucleotides and amino acids, and out of these building blocks rose the earliest forms of life. It was to this rung on the evolution ladder that Charles Darwin and his successors pointed the concept of adaptation through selection; species survive when endowed with the betterbody features or more adapted behavior or when encountering better conditions for propagation. Their competitors perish. The evolution of these early forms of life, until the development of man, is the result of accidental gene mutations caused by changes of a physical or chemical nature. These changes led to the occurrence of new properties. If the new properties were favorable for selection, species endowed with them, propagated and finally produced man. This kind of evolution is senseless. At least, it is devoid of any teleological assumption. When new properties occurred or new phenomena such as life or the experience of

20

Creation and Evolution

consciousness, they were unpredictable at the stage of atoms or molecules. One also cannot explain them out of the incredibly complicated combinations of elementary particles. If certain concentrations of oxygen and hydrogen meet, a new substance with new properties — water—appears (Hfi). In the same way, according to many scientists, new organisms developed. Out of the combinations of nucleic acids and proteins living cells develop; out of unicellular organisms unfold multi-cellulars, and finally, man arrives with his consciousness. The laws of nature based on causal relationships between new organisms and new properties, explain evolution. Is it really possible to explain man with his ego as a spiritual unity, his feeling of freedom of thought and volition, out of such a single scheme? The theory seems as inadequate as the physiological explanation of the psychophysical function of the brain mentioned earlier. But it is unnecessary to be satisfied with that single scheme. If one departs from the symbolic aspects of brain structure and from the semiotic analysis of the brain as a communication system, then one can descend to states preceding man, and even preceding organisms that arose prior to the vertebrates, and study them in a similar way. Even the inorganic world of physics and chemistry can be studied as a sign system. A systematic connection can be proven between the semiotics of elementary substances and the forms of life based on them. As a result, the ascending evolution from elementary substances into consciousness and freedom of man can be understood as an expression of intentions that determined evolution right from the beginning. Such a thesis is at variance with the usual theory of life induced by science. But if one sticks to realities, the theory is not un-motivated nor surprising. Finally, man, to the best of our knowledge, is the last and highest stage of evolution of the physical. Most characteristically for us, most evident to us, is our subjectiveness, our ego with its capacity for experiencing its freedom, its talent of expressing thoughts in words and its capability to move the body according to will. To be sure, we cannot prove the existence of the ego objectively, but we understand directly — that is, without reflection — the words, the movements, the appearance and the behavior of our fellow creatures. All these are expressions of man's subjectivity and ego. This subjectivity is certain, although we cannot observe it objectively. It is obvious to us in its expression. It is a mediated directness of the co-experience with the subjectivity of the other, a connection between one subjectivity and another. Mediated directness of the connections is the principle dominating all our relationships to our subjectivity. An example: I feel to be directly next to the tree I observe through my window 20 meters away. But this tree with its colors, texture, hardness is a phenomenon mediated by my subjectivity. Without the subjectivity of the animal and the human power of perception, the material reality of the world withits lights, colors, smells, and sound would not exist. On theother hand, physics and biology teach us that the power of perception of man and animals is mediated, transmitted through material structures and physical-

The Mediated Directness of Communication and Its Evolution Within the Sign Systems

2i

chemical processes. In the case of vision, the physical substrate—foundation — is rays of lights, which stimulate the retina and the optic centers of the brain. Wouldn't it be possible that this mediated directness of the connections and the relationships teaches us a basic experience about the principle of our understanding of ourselves and the world? Mediated directness is the basis of all relations in communicative sign systems. If I want to communicate my thoughts to somebody else, I have to express therh in words, arid only through the mediation of words is the other party able to receive my thoughts. Consider for a moment the life-saving function sign language or lip-reading plays to one who cannot use words or utter them or hear themi. The mediating functions of signs determine the special character of the sciences dealing with processes of expression and communication. The logic of semiotics, the science of sign processes, emphasizes the relationship between thr^e concepts: the sign, the object to which it refers, and the interpreter, the person to whom the sign is intended. As I mentioned in the introduction, this triadic relationship cannot be dissolved into a dyadic relation of cause and effect, a relationship which plays such a prominent role in the methods and theories of the natural sciences. Buehler, in his linguistic theory, expanded'the triadic system into a tetradic one when he added the speaker as the counterpart of the listener. In every communication between speaker and listener, the direct as well as the indirect relation is reversed. The mediated directness of the listener or of the perceiver in general is converted into the indirect mediation of the speaker or the one who transmits expressions. If you want to transmit your thoughts to somebody, you do not want him or her to hear the noises of your respiratory organs and your mouth exclusively, but you want the person to hear your thoughts. You transmit them in the direct freedom of your intentions to express, but also through the mediation of words, their pitch and timbre. As I mentioned above, I applied this semiotic possibility, namely, the analysis of mediated directness and direct mediation, to the theory of evolution. In this way, I understood evolution as a development of such relationships until the stage of the unity of body-soul-spirit, people and their language. If we can prove that the cosmic process of the evolution of life is a process of expression and communication by means of signs, then evolution makes sense; it has a meaning. Evolution is not senseless as the scientific theories suggest. We do not dispute the results of scientific research nor the justificatiori of its methodology, and we even present their philosophical foundation in later chapters. But we oppose the narrow-mindedrtess of their data. Science enables man to master nature and itself as a mechanical organization, but it does not provide man with a meaning of itself and the present time. Semiotics is a branch of the arts and humanities. We use methods from the realm of the arts and apply them in order to understand structures and functions studied until now only by scientific methods. (Science in this

22

Creation and Evolution

context means natural science. Arts and humanities refers to the social and behavioral sciences.) This is a revolution in the relationship between natural science and the social and behavioral sciences. Until now, scientific methods were not only applied to biophysics and biochemistry but even to psychology and, sociology. What we do is the opposite. We regard the results of physical science as allusions to> and manifestations of signprocesses, leading ultimately to the development of human language and mathematical symbols. Scientific research presupposes always something pre-existing. All explanations go back to.previous conditions; Science cannot explain creation. Semiotics is not concerned with the origin but with the meaning, the intention. Meaning originates in the subjective intentions; it is an expression, a message. The transformation from one existing thing into another is not in question, but semiotics is concerned with the process itself—the creation of meaning through the expression of signs. In recent years, Heidegger tried to explain the essence of reality, "being,"' and its processes. The question of the meaning of being is the topic of his main work Sein und Zeit (Being and Time). However, this question can only be answered if one assumes a cosmic dialogue that crystallizes into an audible form of human language. If there is a dialogical meeting between the direct mediation of the expression of meaning and the mediated directness of the understanding of meaning, then, we see, as a direct result, the spiritual relationship between speaker and listener. The meaning of the message will be clear in the mediated words. The announcement (the expression and the perception of meaning are a process of giving) ultimately—when the meaning is understood—ends in reality. Heidegger, with his linguistic talent, analyzed the phenomenology of human existence. But he did not recognize a relationship between existence and an empirical ego as an indication of transcendental subjectivity. He did not follow Husserl. In a small autobiographical essay My way to Phenomenology, he wrote: "What is described in phenomenology as the declaration of the self of phenomena, was known by Aristotle and, in general, in Greek philosophy, as'aletheia' the deconcealment of the present. That what modern phenomenology discovered as new, appears to be the basic trend of ancient Greek philosophy. The more I became aware of this insight, the more I asked myself: When and how is it decided what the phenomenology of 'the thing itself is. Is it consciousness or is it the existence of existing in its revealing and concealment?" The question is dearly formulated, but nevertheless, it is confusing because of its alternative, because of the opposite possibility. There has to be a positive reply in either direction. The "thing itself" is the dialogical communication determining meaning as well as existence. This communication has two partners: One is the TS of man with its intentional achievements, its intentional perception and "giving" (Husserl), and the other is existence as "giving," as frankness, which enables a certain appearance and showing a phenomenon called glade (Lichtung) by Heidegger.

The Mediated Directness of Communication and Its Evolution Within the Sign Systems

23

The evolution of sign-systems from the "beginning" until the development of human language is unusually complex. Philosophers, according to their orientation, caught only certain aspects, but not its entire complexity and its confusing contrasts. Semiotics, expanded to bio-semiotics,' opens up a n e w possibility to r e g a r d giving-in-the-process-ofcommunicatipn as the "thing itself." When Heidegger presented the revealing power of existence through the mediation of the world as it appears, pregnant with sense and founded in matter, he threw the formation of sign systems into relief. When Husserl declared: "To understand the essence of the universe as something related to consciousness, knowledge, evidence beyond the universe, is nonsense." He regarded theTS of the sign systems as the source of his philosophy. In this treatise, we wish to discuss scientifically and as systematically as possible the evolution of the give-and-take process of communication. The whole idea of, evolution; that is, the creative process that leads to .the development of man is the, inner adaptation of the organisms to this continuous give-and-take process of communication. Man came to the brink of the abyss and will again approach this dangerous stage, because he overestimates the value of reality as a source of knowledge and of utility. And man, likewise, loses sight of the various forms of give-and-take. Where and what was the beginning of the "give"? From a scientific point of view, this is an unjustified question. However, modern astronomers believe that the cosmos originated as an explosion of radiation and matter — the so-called big bang. It is rather generally accepted that the universe began with a gigantic explosion that took place roughly ten milliard (1010) years ago. It is not known what caused the explosion or what existed prior, but it is possible to tell a great deal about what happened during and after the big bang. For some time after the boom; the mass of the universe consisted mostly of radiation; there was strong interaction between radiation arid matter. This period, which Wheeler termed the fire-ball stage; ended when the radius or the "skale" of the universe had become approximately 1/100 of the present skale. The universe was then 300,000 years old or 1 / 300,000 of its present age. Around that time, matter and radiation were de-coupled, and the temperature dropped to a few thousand degrees. The discovery of the quasars — those structures resembling stars emitting incredible radiation—makes it acceptable that even today similar, sources of give and take are operating in the universe. Could one not interpret this as a sign of real beginning, a divine expression of a principle beyond the universe and capable of continuing creation for all time? According to the strict rules of science, one is not permitted to draw this conclusion, because science always begins with reality, and God is not reality but exists beyond reality. If the cosmos, however, is a sign process, it is justified to compare the process of creation with that of language. In the Gospel of St. John 1:1, we find the words "In the beginning was the Word." To many readers of good will who are interested in the biosemiotic method, it may seem that this

24

Creation and Evolution

remark does not fit the appropriate scientific style. According to them, it would have been better had I started with a description of the CNS as a sign system analog to language as I did in previous books. But I think, according to Heidegger, that one has to re-establish the connection with religion as the most important expression of inner adaptation in the evolution of man. Religion and faith, and its derivatives prayer and ritual, assist man to feel at home in the world. Today, science and technology familiarize us with the world, and such familiarization should have led to a feeling of security; however, man feels alienated and does not experience the feeling of security that religion offers. The external adaptation to nature through technology, substitutes for the inner adaptation through religion. Later on, we will see that even scientific adaptation represents a certain form of inner adaptation of evolution. Anyhow, in order to understand the process of inner adaptation in evolution, one cannot evade the question of the "beginning". Scientific methodology has to be based on certain axiomata but is not required to investigate their nature. But we (in biosemiotics) also have to inquire into' the beginning of communication and communication systems. It is worth noting that one is unable to understand a single message isolated from a communication system and from the context from which it o r i g i n a t e d . . . just as with the interpretation of a photograph of a human face full of expression. If you have not participated in a situation leading to this expression, you may easily misinterpret it. Or you may just as easily misunderstand a person speaking in a language with which you are not familiar. It would be impossible and absurd to try to understand the beginning of evolution of the cosmos if we would not be equipped with the same communication systems today as were in operation at the moment of creation. That we are able to maintain ourselves so well in the cosmos gives rise to the idea that man and the other organisms are a micro-cosmos. Our understanding improved because in the course of evolution, layers of information systems were super-imposed one on the other. We regard evolution as a text that we try to decipher, and we regard man no doubt as the most informative part of this text. We are all an ego, a spiritual mental unit^with the capacity of communication and expression and a feeling of inner freedom. We have to reconnect this subjectivity as an expression of evolution and to understand its relationship to the beginning.

Chapter

The

Cycle

of in

I

Five

Understanding Communication

N MODERN HERMENEUTICS, one uses abasic principle called "cycle of understanding." Every understanding presupposes a preliminary comprehension based, on experience or heredity, offering an entrance to present expressive activities. Essentially, this is a. psychological or phenomenological formulation of our metaphysical thesis about the microcosmic nature of man and the living nature. In biosemiotics, however, we can demonstrate this principle as a structural law of the sign systems. High up in the hierarchy of'sign systems or organisms, we find analoga of previous systems. These analoga transmit the previous knowledge, the instinctive automatic knowledge, of how to react in a situation or how to interpret a situation. In general, one uses this knowledge without awareness of what part of understanding stems from the self. But'we can turn inwardly and ask the question of the origin or our previous knowledge. In the past, different answers were presented. Immanuel Kant explained the possibility of experience and scientific knowledge as the result of a transcendental consciousness. Dilthey's explanation stems from the possibility of a person to experience events and unfamiliar persons, and Husserl pointed to the TS as a source of understanding of all phenomena. We add the biosemiotic method as a new possibility. In the course of evolution, life has left us a hierarchy of sign systems; namely, the capacity to "pre-understand" and "pre-knowledge." We will pursue this act of sharing, of giving pre-knowledge, through all the systems, right up to the original inorganic stage and even into the cosmos-

26

Creation and Evolution

genesis. Everything, whether actual or hypothetical, will be interpreted in biosemiotics as a communication. The process named cosmos, which presents being as well as meaning, illustrates two aspects: The facts and the meaning of the facts. Natural science investigates facts and their changes from the point of view of measurable causality and statistics. Using their scientific methods, they move from biology to molecular chemistry and physics, in other words, to lifeless mechanisms. These methods cannot explain life and consciousness, because life and consciousness belong to the meaning of the facts. Thus, the generalization of semiotics is indicated. We have to look for meaning also in the realm of the inorganic and to find the fore-knowledge which the organisms inherited from the inorganic structures. In this respect, inorganic systems fulfill abasic requirement of the sign system known as the reception and expression of meaning. We only have to call meaning information and can state that from the point of view of physics, information is negative entropy and loss of information is positive entropy of a system. The main accomplishment of any information system is to receive information and to transfer it. This process may be connected with the foreknowledge the organic systems took over from the inorganic systems. This allusion, however, is of an external nature, and it does not reveal to us the triadic relationship between object, sign and interpreter — a triad that Peirce postulated for a logic sign system. Buehler even required a tetradic relationship of object, sign, speaker and listener. Only if we retrieve this semiotic logic in the relationship of the physical system can we understand (perceive) the inorganic worlds as the origin of evolution. Let us start once more from the admirable achievement of evolution, from the human ego with its capacity for thinking and experiencing. This ego is formed as a result of a rhythmic communication process between organism and world and inner feeling, experiencing, thinking, perceiving and acting several times per second. It is formed in an elementary molding process that cannot be observed because there is no such auto-observation that can pursue the velocity and complexity of its course. But by means of the phenomenological method of Husserl, the psychoanalytic method of Freud, and finally by tachistoscopic and neurophysiology experiments, one can prove that one deals with a phasic process. Busemann, the psychologist, differentiated a micro-psychic from the macropsychic phase in the rhythmical development of the psyche. He assumed this analogy in analogy to micro-physical and macro-physical phenomena and laws. Just as in physics, indeterminable subatomic processes lead to the occurrence of orderly structures, in the same way one assumes that feelings, perceptions and thoughts are derived from a microscopic forestage. Busemann focused our attention on the contradictory but complimentary pairs of conceptions called conscious-unconscious, act-process, and objectstate that can help us to reduce the number of additional concepts. I paraphrased Busemann's analysis as follows: A mental phenomenon is either conscious, as in our daily perceptions, thoughts and feelings or

The Cycle of Understanding in Communication

27

unconscious as in our daily automatisms. As an event, it is either a process, such as the occurrence and disappearance of an after-image or an act, an activity of the ego, such as a voluntary decision. A process occurs, and the ego possesses it. In contrast, an act is not possessed by the ego, because the ego performs it. The concept of an act is a logical contrast to the concept of a process. As to its quality, a mental phenomenon can be a state, such as the state of feeling, or an object, such as the perception of an object or a thought. Again, the two possibilities are mutually exclusive. Either a mental state becomes an object (as a result of introspection) or it stops being a state. What is a state cannot be ah object at the same time and vice versa. When we try to describe the connections between mental phenomena, we encounter, another set of paradoxical concepts. If a person, after the drinking of wine, reaches a state of elation, we say that wine caused the elation. But if a man is elated after a happy event, then we understand his elation from the background of the preceding events. When I explain a mental state as caused by an external factor, I cannot explain it at the same time as a result of an internal mental development. From a logical point of view, it is not permitted to give a causal and empathic explanation at the same time. Cause and meaning are logical contrasts. Also, drive and value are logical opposites. When one performs an act after consideration of its value, it is not an impulsive act and vice versa. Most forceful is the mental contrast between ego and self. In our description of mental phenomena, we differentiate between those that belong to your being, your self, from those belonging to your ego, which you have. You have perceptions, drives, a body, but you dp not have a decision in a conflict situation. This decision comes out of your self. You decide-with the feeling of freedom of choice; this contrast is sometimes confusing. / A person fights his drive. He has the drive, but he does not want it; he is not the drive. When he gives in, he becomes the drive; he is the drive. There is no distance anymore between the ego and the desire. Act and satisfaction become the expression and realization of the ego. The ego may be identical with the person on one hand; on the other hand, the person can completely withdraw in an act of introspection where everything in the ego becomes the object. Busemann warned us not to look for a cause of these analogies because of the difference between physical and psychological epistemology. Physicists are less cautious. Pascal Jordan wrote: "Theindeterministic view of nature in modern physics, biology, astronomy reaches its completion in the concept of complementarity." Bohr repeatedly expressed himself by saying that the meaning of complementarity exceeds by far the professional boundaries of physics. He envisaged possibilities for an enhancement.of quantum physical complementarity in organic life, but he did not know anything about its nature or shape. In any case, Bohr pointed out that conditions of animated matter cannot be measured by atomic yardsticks, because by means of such an examination, one has to kill the organism. It

28

Creation and Evolution

is impossible to study such a process alive, just as it is impossible to de a'rrwe

'

* °* *"

at0m

When

°ne

fOCUS6S o n t h e

Point

of

*wlvdan ^ w "P^.^Snificant consequences. He wrote that, "scientific h n l a n g gained additional fullness after the disclosure of complementary relationships This gain enables and justifies the positive recognition of the freedom of the will " He also mentioned a quantum p h y s i c a T a n a b ^ to Freud s processes of repression of the conscious to the unconscious: *One could say that, for example, in an electron, the wave property'represses'the y represses tne particles property and vice versa."

Chapter

The Dynamics

A

Antagonistic in the

Origins

and of

Six

Complementary Communication

RE PASCUAL JORDAN'S analogies the fruit of his brilliant intuition or are they methodically justified? We hope to prove in the subsequent chapter that these analogies contain a nucleus of truth. The origins of the physical world with their transition between the indeterminable micro-physics and the determined nature of macro-physical phenomena, and the origins of psychological phenomena with their indeterminable early phases and their determinable final events are biosemiotic analogs. In both systems, one deals with units of a communication process. In relation to the contrast and complementarity in the inorganic as well as in the organisrriic, one is also justified in assuming analogies. But one has to be careful. First and foremost, you have to analyze and differentiate the phenomena in the complicated higher systems, because otherwise, you could confuse appropriate and inappropriate analogies. We will prove, however, the existence of a principle that takes into account antagonism and complementarity as an essential characteristic of sign systems. This principle operates in all systems from the physical to the spiritual ego-linked system in mankind. When this principle fails to find its place in the theory of evolution, the meaning of this immense dynamism of the evolution of life will not appear. In our biosemiotic investigations, we encountered twice examples of this principle: the first, in the comparative analysis of the innervation of posture and movement of the vertebrate and mankind; the second, in a criticism of Freud's presentation of the two ur-drives Eros and Thanatos. These two drives, antagonistic and complementary at the same time, determine —

30

Creation and Evolution

according to the analysts—the dynamics of the human soul. Only during the last years, it appeared to me that there is a connection between this antagonism and complementarity. To go upright, to take up a position, and to move—the static and kinetic functions of m a n — w e use the same muscles and innervation, even though phenomenologically, we deal with the realization of antagonistic intentions. Peripherally, we deal with the same nerves and muscles, but in the CNS, we deal with different centers and pathways. To keep lip a position and to move are complementary "mechanisms. Without the constant control of static and postural reflexes, people would fall, would hurt themselves and would be unable to control the movements. Today, we call these functions "feedback" mechanisms. This term "feedback" does not reflect anything of the meaning of the body-soul relationship of mankind and animal and its symbolic expression in the cerebellum. Movement impulses aim at change, aim at the future. Static impulses intend to keep the past; they do not want to relinquish abody position. But if it has to be abandoned, static impulses try to re-establish the previous position. If static impulses would control the muscles, all movements would become tonic. If kinetic impulses would control muscles, it would be impossible to stand upright and to keep a position. Here, the analogy to physics, and especially to matter, becomes obvious. Static impulses correspond to particles, kinetic impulses to waves. When studying the details of the postural and static innervation, the investigator will conclude that kinetic innervation is an undetermined potential just as in physics. If one determines the place of an electron, then it is impossible to determine at the same time its velocity. The physicist researcher, when studying matter as wave, cannot determine at the same time its properties as a corpuscle (particle). The neurologist researcher cannot study the movements of the object and at the same time its static characteristics. I have reported several examples of relationships simultaneously and complementary, as well as antagonistically (in relation to Klages' phenomenology). Subsequent pairs—spirit and matter, appearance and place, movement and body, quality and intensity, intuition and perception, fusion,and alienation, image and drive, soul and b o d y — a r e all mutually dependent. Their aims are opposed, and every tendency to realize the aim of one causes a depression and limitation of the other. Ali first partners of the above-mentioned pairs can collaborate and reinforce one another, and likewise with the other partners. But in spite of their dependency, all first partners oppose all second partners. It would be amisjudgment of life if one would emphasize harmony only. The experience of a person immersed in meditation will be disturbed suddenly by a violent somatic stimulus and vice versa. Both ur-powers of reality have their own aims even if they need the assistance of the other to realize their aims. It does not add or distract from this dualism, if I say that only as a result of fusion of these principles, cosmic and organic life occurs, and none of these powers can do a thing without the

The Antagonistic and Complementary Dynamics in the Origins of Communication

31

other. Life contains the potential of dual realization but at the same time dual destruction. Although I was aware in 1935 of the principal importance of the relationship—antagonism and complementarity—for the organization of man and his world of phenomena, I could not (as a result of my-ties to, Klages' phenomenology) recognize properly the laws of this creative dialogue of evolution. An additional step to my understanding of these opposed forces came from the ideas of Freud — Eros and Thanatos, the forces determining experience and behavior of man. According to his scientific ideas, Freud, as everybody at the end of the nineteenth and beginning of the twentieth century, was a determinist looking for causal relationships. It is beside the point, however^ to characterize mental dynamics with physical concepts and models, such as mental energy. Freud, therefore, had to compress his observations and insights into an intuitive system of explanation that was not appropriate to the subject matter. On the basis of my own psychoanalytic work, I regarded the reduction of psychodynamics to two antagonistic but complementary forces justified but their theoretical foundation insufficient. Initially, from the point of view of biosemiotics, it was not permissible to describe a, process psychologically or,psychoanalytically without its connection to its bodily transmission and especially its relationship to the CNS. Right from the beginning, Freud tried to explain his observation in a neurological fashion, but he did not succeed.. i From the point of view of science, the relationship between brain and mind (consciousness) is a mystery, and the words of the German physiologist E. Dubois-Reymond, "Ignoramus et ignorabimus — we are ignorant and we shall remain ignorant" are applicable. The problem cannot be solved with the causal explanations of science. The exchanges of psychoanalytical processes (primary and secondary process, repression, condensation and other mechanisms of defense arid, the dynamics of the primary drives) through the X N S can be understood only as semiotic expressioncommunication processes. The Thanatos principle constitutes independent units, the expression in units. The Eros principle is responsible for the communicatiori between the units. Freud stated that Eros induces inanimate parts to become a live substance in cells, which later develop into animals and plants. Eros also conducts individuals into communication societies. Eros is also responsible for..spiritual bonds leading to complex unities. Thanatos emphasizes the existence of units, disrupts the communication between units, leads to the, disintegration of the complex unit, and finally, leads to the ultimate stability of inanimate particles. The indifference towards communication leaves only the atoms and molecules as units and results in this w a y i n the death of the organism. Freud uses a third concept, in this theory of meta-psychological speculations. The life and death instincts are the dynamic expression of a repetition compulsion. Eros aims at previous stages of life. Thanatos at the

32

Creation and Evolution

stage that precedes life, namely death. According to the vision, the inorganic, the inanimate, was the beginning, and life came later. Of course, it is paradoxical to assume a life instinct in a dead cosmos subject to the repetition compulsion of Thanatos. Eros has to initiate creative life connections before it can repeat itself. The occurrence of Eros remains for the causal scientist as much of a mystery as the psychophysical relationship: Our approach is different. We put giving before the data given, life before death, in that we regard even inorganic matter as a sign system. We can use the principle of Eros and Thanatos in their antagonism and complementarity also for the inorganic system. The field and wave aspect of the physicalworld'appears then as an expression of Eros and the corpuscular aspect as an expression of Thanatos. Likewise, the communication in physical systems takes place through rhythmical developments from the undefined micro-physical to the defined macro-physical. Asaresultoferoticintentioris,corpuscularunits(protons, neutrons, electrons and quanta) change into field processes because of their capacity to distribute or absorb energy and fuse with other' units. In contrast, Thanatos intentions dissolve the continuity of field processes into single corpuscular units. Communication requires sharing of meaning and preparedness of the other to participate with the meaning that is Eros action. Communication also requires units of meaning, and that is, again, Thanatos action. All communication takes place through units of meaning. 'The meaning of a sentence is determined by its end. The first letter of a word offers possibilities, for example: P r o . . . may continue into pro(cess) but also into pro(hibition). The solution of the various possibilities of Eros is the work of Thariatos. This state of affairs conforms — though in a different language — to the opinions of physicists such as German physicist arid father of quantum mechanics Werner Heisenberg, who wrote, "In dealing with atomic processes, we deal with events as real as events in real life. However, atoms and other particles are not real; they represent tendencies and possibilities." And, "the wave of probability leads to a remarkable kind of reality,' standing between probability and reality." Heisenberg compared themodemconceptof energy with the Aristotelian concept of matter, which to Aristotle was possibility (potentia). Heisenberg said that "energy appears as reality when elementary particles are generated." Energy and matter represent two different phases of communication in physical processes. As long as the elementary particle in semiotic language is not fixed, Eros prevails and physically, the energetic aspect predominates, respectively; the communication is still in the process of development, and its form (unit of meaning) is as yet undetermined. Thanatos functions, when finishing the communication as a certain unit, are similar to the phase described by Aristotle from form to potentia. It is the realization of possibilities of the field of energy into concrete material units. Thanatos not only determines the end but also the completion of a communication. We owe it the discemibleness of events, the material solidity of things and their appearance. In spite of this, we are left with the

The Antagonistic and Complementary Dynamics in the Origins of Communication

33

mythological name, Thanatos, because the end of a communication, so to speak, is death. Matter appears dead, because to our observation and to the methodology of physics, it represents the end products of trie communication process of the physical world. This elementary phase of reality represents only its dead external appearance. By applying mathematical methods, physicists can point out the trans-material world of possibilities. Even in their experiments, they can only point at units — light quanta of elementary particles. We are not able to objectify anything of the reality of an event unless Thanatos determines its singularity. Eros joins before the final phase and escapes scientific observation. Science, therefore, does not know anything of the life of matter or of the relationship between matter and organism, built from this matter. When organisms die, they regress to elementary forms of communication incompatible with individual life but nevertheless an expression of cosmic life.

Chapter

God

as

the

Origin

of

Seven

Communication

C

RITICS OF THE Neo-Darwinistic theory of evolution always maintain that mutation of reproductive cells and survival of the fittest cannot explain evolution, because they assume that life and the tendency for reproduction have always existed. It is impossible to understand evolution if one does not first understand life and reproduction. The key to the miracle of evolution is embedded in the miracle of life; the miracle of life isembedded in the miracle of the cosmos as creation through communication. But who communicates in the dialogue of evolution? Our answer can only be of a metaphysical and theological nature. The dialogue is between the spirit of the world and God. There are other explanations of the interpretation of creation and evolution. The most impressive treatise is that of Teilhard de Chardin. His interpretation is marvelous, especially his description of the internalization of the cosmos in the mind sphere of man. De Chardin had the intuition of the essential and meaningful interrelationships of the phases of evolution, but he did not have a method to substantiate it. It is impossible to give a teleological-religious interpretation of the theory of evolution without taking the material out of the scientific frame of reference. De Chardin preferred to speak as a paleontologist, a scientist, because he was unconvinced of the necessity of a theory other than NeoDarwinism. In a naive way, he connected metaphysical-religious ideas with the facts of science, but it is obvious that this approach may be easily criticized by scientists as well as by philosophers and theologians. The only thing of principal importance is de Chardin's emphasis on the internalization of the beginning of evolution. These ideas were already in

God as the Origin of Communication

35

the back of my mind when I wrote a book oh the symbolism of the brain structure, but they became a leading motif in my theory of biosemiotics in 1950. This development took place independently from de Chardin's work Le Phenomene Humain. The subsequent development of the biosemiotic theory of evolution also resulted exclusively on the basis of my methodology and material. I was not influenced by Teilhard de Chardin's work, although some remarkable parallels became obvious — especially between my transcendental subjectivity and de Chardin's vision of Christ as a mediator between God and the world. A very thorough criticism of Teilhard de Chardin's theory of evolution was given by Hans Eduard. Hengstenberg in his treatise on belief and creation and the theory of evolution. Hengstenberg was a Roman Catholic philosopher sticking to the tradition of Thomas Aquinas but with an open eye for modern science and philosophy, among them phenomenology and ontology. He was more critical than Teilhard de Chardin. But not only as a philosopher does he discuss with Teilhard de Chardin. In order to obtain the basis for a philosophy of creation, he presented a phenomenological explanation and analysis of categories of the subsequent forms of urrelationships: cause-action, cause-effect, and communication and'expression of meaning. The facts of evolution belong today to the theory of creation. One cannot think of creation without communication and expression of meaning — or without expressing an opinion on the unity of an organism or-the unity of body-soul-spirit and mind in man. And it is here that the evolution theory of Teilhard de Chardin fails. Teilhard de Chardin was satisfied with a theory explaining the various' stages of evolution as causal events leading gradually to more complexity and ultimately to the development of man. According to Hengstenberg, this theory is not only unsatisfactory but also confusing. In order to understand the origin of organisms, proof of constitutive and commutative relationships are necessary. Hengstenberg emphasized that his relations of origins are inter-dependent. A cause can only operate when a receiver of this cause is fixed as a unit. Such a pre-prepared receiving unit requires communicative information about its form and constitution. The letters R, T, E, A and W cannot be put together haphazardly. They need to be arranged in a certain order to produce the wOrd WATER. Likewise, a certain constellation of nuclei and electrons must be adapted to the amount of energy of hydrogen and oxygen required in order to make a water, molecule. It is not necessary to emphasize that these ur-relationships must Dedifferentiated and that the various constituents are mutually dependent. In the biosemiotic analysis, the dynamics of these ur-relationships will be made understandable in an additional way. We quoted Hengstenberg because he, like me, emphasized expression and communication as the basis of creation. And God said, "Let there be light," and there was light. The divine act of creating is explained in analogy to the creative process of the human formation of meaning.

36

Creation and Evolution

As an example, I give the formation of language. Just as the mind does not communicate itself into a word but only reveals a reflection of itself, so does the Creator not grant His own being to His creatures but only a limited deficient reflection of His being. "In the message, participation is contained . . . in the participation, we reach — just as in the spoken word and in the relation God-creation — the nucleus of the creative relation." Cusanus developed the thought (which we find in the Renaissance and also in Gottfried Wilhelm Leibnitz' works) that "every creature in a certain way represents the whole and God, but in an individual and deficient way ... finite shares infinity without losing its finiteness." And in another place: "Being, essence and meaning are communicated by God, but on the other hand, also determined'by the creature and independently. God assigns them the capacity to be completed by the creature, i.e. the creature came into being as a result of God's word." There is no doubt that these are metaphysical, religious interpretations, but nevertheless, they belong to general semiotics. Commonplace as well as scientific data are signs whose meaning we have to understand. Man, with his experiences, thoughts and languages, is data; facts of evolution are data and so is the probable "beginning" — the big bang. If this is "the real thing" — and if it will appear and can be proven that this "real thing" is embedded in-communication processes, the immediate object of our questioning and thinking — then we cannot escape from, the question of who initiated this communication process and who keeps it going. * The replies of de Chardin and Hengstenberg are the replies of religious thinkers. Even so, there are differences. Hengstenberg pointed to pantheistic elements in Teilhard de Chardin's system, while in contrast, he emphasized the complete dependency of all creatures on the Creator. I do not believe I can agree with that. The findings of biosemiotics point at TS as a function or a force mediating between God and the world in the evolutionary process. I must agree, however, that there are phenomena that presume a close connection between God and the inwardness of the world. The best formulation for general semiotics is to depart from the axioma that the world is a communication system dependent on God, open to God, and determined by His intentions. In each concrete communication, God's infinity is bent back in the finiteness of the world. Today, people are^ convinced that theology and science do not go together. To state the opposite, namely, the necessity to establish some relationships between them needs continuous justification. It is my concern with the present state of man that forces me to inquire about the foundation and the goal of evolution and even about evolution at all. As a result of the development of science and technology, man became a decisive factor in his own evolution and in that of the world. This development, however, encumbered itin its coping with unknown problems and dangers. Science and technology are dependent on the linguisticcreative properties of man. The problem is concentrated on the essence and evolution of language.

-j&~-

Cod as the Origin of Communication

37

In previous studies, we showed that language, in a special way, continues the principles that determined the process of evolution until the appearance of man. The ascent in evolution came about as a result of the stratification of sign systems. .Man, too, is built by a hierarchy of sign systems. The question of origin and aim of evolution can only come from man, the best known product of evolution. Four points are decisive in this matter: 1.

The inwardness of man is compressed in a unit — the ego. The formation of a unit is a principle operating in all communication systems, from the physical onwards (unifying all units of being and meaning), and it is determined by Thanatos, as I explained earlier.

2.

This ego, while preserving its unity; unfolds itself to the world and participates—through experiencing and thinking—in the meaning and essence of the phenomena of the world.

3.

This activity is the fulfillment of Eros intentions.

4.

Finally, this ego is endowed with an inwardness which is its spiritual nature. This is the most important point. This subject, which experiences and acts under the influence and together with the intentions of Eros and Thanatos, is derived from a principle of subjectivity.

If we take all these data together, combined with the material obtained from an investigation of specific systems, then we can interpret the origin of the world process as follows. The world is a creation of God, an expression, an alienation of His unity and qualitative and quantitative infinity, poured into units that are limited quantitatively as well as qualitatively. The world as the creation of God is not God. But we believe God created the world as an expression of Himself, endowed with the capacity to resemble Him, to reflect His infinity in the finiteness of matter. The cosmos took its course with the intention to adapt itself to its Creator; therefore, our world is, from the beginning, a process expressing meaning. The evolution of life is a result of inner-adaptation to the essence of the'Creator. Man with his inner-adaptation cofnes closest to the complementarity of the. Creator's initial intentions. Man is an attempt to produce an analog, an image of the Creator. Man is not a direct product of God; although we will use the Bible's expression "So God created man in His own image" in our interpretation. Man is the result of billionsof years of evolutionary struggle to express the infinite. The antagonism and complementarity of Eros and Thanatos kept this creative struggle going and led to the continuing developrherit of new unities. Of course, this is an interpretation, and from the same semiotic material, different interpretations, are possible. As to the "beginning," we do not

38

•Creation and Evolution

have the same amount of control as with later phases of analogy, between systems. Without the belief, however, in the divine nature of the principle giving meaning, no interpretation will succeed. Our approach to belief, to faith, is a loose one. We believe it is a deep and intensive fore-knowledge, mediated through inner systems. This belief cannot master knowledge of outer systems and is not fail-proof. Now, after having discussed the transcendental nature of belief, we will deal systematically with the sign systems of the cosmos. For this purpose, we adopted Charles S. Peirce and Charles W. Morris' division (arrangement) of semiotics ; — syntax, semantics and pragmatics. The aim of syntax is to study the structure of the signs and the rules of organization; the aim of semantics is to study the relationship between the sign and that what is designed; in other words, the meaning of the sign. Charles S. Peirce, scientist, mathematician and philosopher, an original and versatile thinker of the latter part of the last century and the beginning of this one, developed a rigidly scientific system of semiotics. Peirce's work is a veritable expression of the specific American scientific spirit. One may understand American thinking better when one understands Peirce. His principle was to connect thought with concrete experience and behavior. The direction of philosophy called pragmatism is derived from Peirce. Max Bense and Elizabeth Walter in Germany did much for the explanation and dissemination of Peirce's semiotics. Bense started his introduction to semiotics as.follows: "Sign is everything declared as sign and only that which is designed as such. Everything can be declared to be a sign. If a thing is pronounced as sign, it does not become an object, but (as) signed to an object, in some way a meta-object." We go beyond these statements. Whatever is experienced, can be pronounced as sign, because all knowledge, all meaning and all being is transmitted by sign processes. This starts from language and the CNS and goes down to physical systems, preceding mankind in the course of evolution. What we experience, however, can also be interpreted as fact. This is the way of thinking in natural science; scientists thought that facts and changes make the whole world. But, to give precedes the given. From this point of ontology, therefore, sign processes precede facts. Facts are the ultimate forms of processes of giving, of communicating and expressing relationships. And all these final, ultimate, forms are determined by Thanatos. Thus, in science only laws prevail compatible with the character of Thanatos. The more scientists study life phenomena, the more they reduce them to something dead. Once we have learnt to declare that facts are signs, will we understand life in biosemiotic terms as a creative struggle induced by infinite divine giving. Eros is the leading principle of the world and not Thanatos. But how can we use a living tree as a sign system? The concept of Peirce's semiotics will help us. Peirce differentiated between icon, index and symbol dependant on their relationship to the object.

Cod as the Origin of Communication

39

Elizabeth Walter, who published sofne of Peirce's work iri Germari, explained: "The icon is a sign reflecting its object which has at least one trait in common. It is the sign of one quality of the object. Examples of icons are: Pictures, models, structures, schemes, qualities, classification, etc." Peirce further characterized1:the icon in a different way. He called it a degenerated monadic sign. Signs always stand in a triadic relationship: A sign, an object, an interpreter: But when the picture of a house functions as a sign, then the object house is already in the sign. It is not necessary to construct a bridge between the sign and object. Neither is an interpretation necessary, because the picture cannot mean something different from the house. The relationship sign^object and sign-interpreter finds its fulfillment in the icon with the sign-fulfillment. Communicating with icons is characteristic for the inorganic world, dominatedbyphysicalprinciples. Likewise for morphogenetic processes in the world of organisms. Klages tried to visualize images in their original, actual appearing way. But as a result of his pagan-religious attitude, and his negative spirit, he was not capable of elucidating the relationship between the reality of pictures and the facts of physics and their mathematical representation. Neither could he interpret the laws of evolution. From the point of view of speaking humans, one could call icons degenerate signs. But this adjective does not fit pictures, because they are the most primary signs of nature. These pictures, semiotically understood as icons, represent the signs of a still undeveloped cosmic system. Only the syntax is in this stage a mundane phenomenologically comprehensible relationship. The pragmatics of this system will be observable only after the evolution of the organisms; the semantics will be observable only after the appearance of animals and humans. Syntactic rules develop systematically from the primary physical system onto the stage of language of mankind, in such a way that biosemiotics really can be a science of evolution. The.principles and laws of physics that dominate the processes and structure's of cosmic matter are originally syntactic principles and laws. The meaning of the cosmic dialogue is dependant on thefn. While the higher organismic system reflects the cosmic system, the basic syntax of the physical system pervades through all the systems until human language. That the laws of syntax are identical in the functioning of CNS as in language, and in physics, points to biosemiotics as a science. Mankind's mathematical symbolization of the physical world can grasp the real structure of nature because there is a basic relationship, based in evolution, between the syntax of matheinatical thought and the syntax of physical thought. Although we only see the syntax of the macro-physical phenomena, nevertheless a true triadic sign-process takes place between God the Creator and the cosmos that responds to Him. But this dialogue is of an inner nature, aimed at the transcendency of divine origin. That what we experience as physical world is only the sediment of signs, the real and essential content

40

• Creation and Evolution

of this dialogue takes place in a transmaterial way, in the energy fields of the cosmos that are physically unreachable. What we perceive as quanta or particles are meaningless and dead phenomena. Their aim and rrie'ariing is hidden in the world of potential energies, from; which originate those phenomena that can be measured and described. Departing from better founded insights in the structure of higher evolutionary sign system,s such as the CNS or language, we need to find a model for the physical system,, explaining not only the properties of the system, but also its relationships to higher systems and human language. Let us look at hypnotism — in. humans a special kind of dialogue, different from the usual;— and the communication between a hypnotized individual and the hypnotist. The perfect passivity and dependence of the hypnotized person is perhaps a model of the response of the cosmos to the creative intentions of God. At that moment Thanatos and Eros are bonded, as if hypnotized. These two intentions, Thanatos and Eros, determine the meaning of the cosmos. They "translate" the infinite qualitative arid quantitative intentions of the Creator into finite forms. Their "hypnotic" task is to express universality and singularity. Eros *— love, devotion — is the principle of creative communication — God's immanence in the creation. Thanatos represents the singularity, the transcendency, the alienation of God in this world. The created world,, mirrored by God's singularity, falls into singularities; that is, it starts its own career as matter. This matter, preceded by protons, electrons, atoms, turns to devotion (according to the call of Eros) and does not meet God's unity b u t rather other intramundarie unities. The dialogue, initiated by God, proceeds as an immanent force in the world. These communication processes are part and parcel of the study of biosemiotics. The cosmic activities take place as a .result of divine communication; divine love is countered; by cosmic love. This activity leads to the formation of other units 'and, as a result, separation from God. The evolution of the cosmos is one gigantic struggle to come near to God and to be imbued by His essence; however, it ends up being a new unit and remote from God. It is to Teilhard de Chardin's merit to point out to the increasing inspiration and sublimation of evolution as its meaning and essence and as an adaptation to God. He, however, did not have a method to transform his intuition into science, because he was too embedded in natural science. We know now that not causality but communication is the leadingidea that will help transform de Chardin's idea into a science. There is a tension, a contrast, between the original, the cosmic system (studied by astronomy, geology, physics, and chemistry) and later higher systems (studied by biology and anthropology). To understand this difference is important for our understanding of evolution, particularly the microcosmic nature of organisms. Nearest to God is the assumed big bang; it is God's communication, the Thou with its hidden subjectivity. As a result of the transition into radiation energy, this subjectivity

God as the Origin of Communication

41

removes itself from its creation and moves into the direction of particle formation (influence of Thanatos). But even when the cosmos would enter a state of maximal entropy (death) where it could not change the particles as a result of lack of energy, even then, the communication with God is preserved. Every unit is exposed to the influence of Eros (extreme radiation) and "to the influence of Thanatos (concentration of all energy into a single particle). The source of these intentions is not in the units. All somatic, spatial and temporal action is expression. The source is in the TS, which has its origin in God. It is aimed at God's transcendency but expresses itself in the world. We will discuss TS and its capacity to form signs many times. In addition to psychophysiological problems and the ascendancy in evolution, parapsychological phenomena also ask for our attention. Such phenomena are remarkable forms of expression and communication, for example, psycho-kinetic_phenomena that are functions of TS in the cosmos. No doubt,.it is difficult to differentiate this TS of the cosmos from God's immanence in His creative founding of meaning and being in the world. f Nevertheless, many experiences of mystics, parapsychological phenomena and metaphysical thinking point to the direction of the existence of the hidden inwardness of the cosmos as mediator between God and world. It was called world-spirit and other mythological names. And because we see it in relation to sign processes, we call it TS. J n this respect, I refer to my above-mentioned remark that in Teilhard de Chardin's theory of evolution, Christ is described as mediator. Teilhard'de Chardin said: "In order to establish in our generation the synthesis between belief,in God and belief in the world, we only have to point to Christ, the cosmic face and function, the principle and author, the soul of evolution." Although this world-spirit is pointed at God, the dynamics of evolution lead to inner-adaptation to God. But the cosmos presents the scientific observer only with its inanimate exterior. "The exterior is the secretly elevated interior," said German lyric poet and novelist Novalis, and Klages quoted these words as the motto for his book Vom Kosmogonischen Eros. But this inner part is seen only by romantics and philosophers, poets and artists. For the scientist, the dead inanimate matter is the primary cosmic data, and how from this dead matter life and man arose in the course of evolution remains a riddle for his methodology. It is a dangerous delusion of many positivistic scientists to believe that by means of scientific methodology, the riddle of life can be solved. As a result, they distribute a philosophy that life started from a meaningless basis as a result of accident, out of a totem, and, therefore, man has no obligations other than to himself. Life organisms did not arise from dead matter. Matter, guided by Eros, learned to turn its hidden inside to the world, and, as a result of this turn, organisms arose. This change in direction of intentional communication, determined the origin of the first individual form of life. Original matter communicated only with immaterial partners. We perceive only signs of

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Creation and Evolution

this kind of communication — signs reflecting form and energy. We know the sign-nature of matter only through syntax; that is, the order and laws governing their changes. There is no instance that reveals to us the meaning of these signs, no subjectivity that expresses them. With the beginning of organismic life, a new form of communication appears, not transmundane but intramundane. This communication does not generate signs, no new matter; it uses existing matter and changes it according to their intentions. There is no doubt that communication about the order of the amino acids in the body of a protein is given by the DNA of bacteria. These life-specific communication processes influence the physical-chemical reaction in cell plasma. The same principles, Thanatos and Eros, determine the sign processes of dead and living matter. Vitalists, with their belief in entelechy, as well as the mechanists, misunderstood the only problem in the development of individual life. While Originally, sigris were formed as units, now consumers of signs act as units. These individuals do not appear to be dead just like the original matter under the influence of Thanatos. The transmaterial sphere where rules of physics and chemistry prevail now becomes material. But God's dialogue with the world appears now as a dialogue between nucleus and cytoplasm — inner and outer systems: This originaPdialogue does not take place only in the cell, but in all systems developing in the course of evolution beyond the cell stage. Creation and evolution are directly related. Evolution continues creation in an indirect, mediated way, but it remains connected with the divine origin. These are claims that ring as very unscientific, and even I objected to them for'many years. Nevertheless, they fit in with biosemiotics as a scierice, I admit a metascience, which searches for meaning by means of its hermeneutic methodology, a system which formulates laws and tries to prove them.

Chapter

Analogies Superposition

M

of Reflection of Sign

Eight

in

the

Systems

Y LACK OF knowledge of physics and chemistry does not enable me to describe systematically the transition from the physical to the first organismic form of life. I am better equipped to do so in the case of the transitions of the invertebrates to the vertebrates by means of the neural system and from primates to man by means of the noetic system. But we can be sure that the transition from a non-cellular to a cellular phase took place analogous to a transition from a lower to a higher phase. Every transition to a new communication system takes place under the influence of TS, a process similar to that of the development from objective language to meta-language (function of reflection) or the process of reflection (Selbstbesihnurig), which helps us to find a solution in a conflict situation. Husserl, in his phenomenology, developed the systematic application of reflection as a philosophical method. That his method is controllable led me to the preference of TS (and not the world-spirit) when it was necessary to describe the immediate partner of God in the dialogue of creation and evolution. It was Husserl's aim to found a phenomenological philosophy on the basis of logical evidence, a science of all processes dependent on consciousness and subjectivity. If you examine your reaction to or your experience of a tree in front of you, you are not focused on the tree as an object (intentio recta) but on your seeing the tree (intentio obliqua). You can enforce the methodology of this approach when you disregard the reality of the tree and focus on your own experience of looking at the tree.

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This phenomenological reduction excludes the objective reactions from the ego and emphasizes the relation between the experience and the experiencing person. Actually, this is the complete opposite of what happens in science where the personal reaction is excluded and the emphasis is on objective observation. In our method, in all its capacities of thinking, experiencing and volition, the center for intentional relationship to objects is in our consciousness which is thought, experienced or wanted. In order to dissect the subjective functions out of the complex experience of man, Husserl coined two additional terms. One of them is "eidetic reduction." He called eidos the subjective essential nucleus of the visual experience liberated from all fantasy or dreaming. This reduction is even more extreme when extended to transcendence. Here, we keep our distance from all ego contacts (thoughts, experience) and focus our.attention on the essence of the experiencing and thinking subjectivity. Extremely necessary here is the intentionality. There is no consciousness without transcendental intentions. All functions such as feeling, volition, perception, fantasy, memory and thinking require intentionality for this fulfillment. Intentionality is a directed, aimed relationship that concentrates feeling, thinking and so on and connects them with the center of subjective, the self or the ego. The phenomenologist needs a language for his observations and conclusions in order to formulate and disseminate. But through his language, not only the thought's dependency on a language points at the limitation of the phenomenologic methodology but the material reality of the body and the individuality of the phenomenologist, invade his science. All experience is mediated through the brain and all the sign systems provide the brain with information. The phenomenologist requires semiotics in order to give account of those phenomena tied to matter and concrete mediate. The condition of such a sign system is subjectivity, but then again, we come through the mediation of immediate sense perception to the immediacy of all meaning and being . . . TS. Husserl's methodology —r- increased reduction of reality, increased reflection — describes the way of evolution with its stratification of-sign systems into the direction of an increasing inwardness of man. What Husserl did in his method—increasing abstraction of phenomena, increased reflection — is an imitation of life. Reflection on a lower communication system adopts functions of the lower system and uses it for the realization of a higher system. In this transition from lower to higher spiritual systems, the role of TS becomes evident, even to such an extent that philosophers such as Kant and Husserl ascribed to TS performances providing essential meaning and knowledge. The transcendental philosophy, and, especially the transcendental phenomenology of Husserl, suits the methodology of biosemiotics as a science. We focused on transcendental philosophy, because we need the concept'' of reflection as an activity of subjectivity in order to understand evolution. Through the reflection of the primary physical system, we see the

Analogies of Reflection in the Superposition of Sign Systems 45 development of the first life system, the cell with its pragmatical and semantic aspects, which remained undetected in the physical system. In the syntax of the physical system, we find only hints indicating the origin and intentions of this sign, the creation of the cell. In the case of the cell, origin and intentions are obvious, and this evidence increases in each subsequent system, which — as we know — always reflects the previous stages. It will be understandable how the reflection of the human spirit could reveal so many things in art, philosophy and religion if we pursue what kind of information was obtained in each of the previous systems. Until now, we described the instruments we needed to understand the semiotics of evolution — TS — as mediator of the divine creator; the intentions Eros and Thanatos, that is, the universal fusion and singularity and reflection, also a product of Eros. With the help of these instruments, we will begin to describe the difference between the systems. The ascent from the dead units of the physical systems — such as the atom — to the human ego, a thinking and experiencing unit, is a continuous process, each subsequent phase based on a previous one. The cell, in a pre-caryotic form such as a bacterium, is characterized by an inner and an outer system, while in the physical system only the outer part is manifest. The inner part of the physical system is represented by the complementary field aspect of matter. In the cell, the nucleus is the inner system, cytoplasm and membranes the outer part. Every inner systerri consists of signs representing TS/the user of signs. In the physical system, there is no differentiation into a material representation as inner system. Communication takes place as a materialization of TS. What we see as a material and observable process is the result of a move from an immaterial principle — through the action of reflection. Quantum physics taught us-that physical phenomena appear out of a realm of possibilities, a real one, not visible and not determinable. We can only approach it with the theory of probabilities. This realm of possibilities and the decision to propel one of them will be seen in the organismic inner systems. In this inner system, we see the genes in the DNA molecule as the material structure reflecting the realm of possibilities of the physical system. There are also more possibilities in a cell than in an atom according to available information and according to the situation. But the principal structure is the same: Communication systems expressing themselves as signs. Our conclusion is that in biological structures, we see illustrations of processes in physical structures whicKwere not visible. This differentiation in inner and outer systems characterizes all sign systems that constitute individual organisms. I encountered this phenomenon when I studied the symbolism Of brainstructure. In the CNS, it is well known, but not much thought is given, that ganglion cells are the inner system; the fiber tracts are the outer system. The internal grey substance of the spinal cord, the medulla oblongata, and the inner part of the brain are enveloped by a cortical structure known as the

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Creation and Evolution

brain cortex, the roof of the mid-brain and the cerebellar cortex. The third factor is the nerve fibers that connect the inner with the outer system. On= the basis of phylogenetic and ontogenetic data, as well as on the basis of clinical and experimental neurology, I obtained the interpretation that the inner system represents the invisible essence and the outer system, the visible concrete appearance in all experience processes. There is increasing evidence for this view, especially coming from the neurosciences. The differentiation between inner and outer systems and fiber connections belong to the basic syntactic communication structure of the CNS. It represents an icon sign, a structural scheme corresponding with the structure of experience processes and motor behavior. I mentioned earlier the analogous structure in the cell with its nucleus as the inner system and cytoplasm and membranes as the outer system. In bacteria and algae, the DNA molecule is the inner system and the membranes, the outer system. The nucleotides, the "letters" of the DNA, are the materialized intentions of the essence of the cell. They are the genotype. Together with the outer system and the communication between inner and outer systems, the phenofype will appear. This holds for these simple living systems as much as in all other intraorganismic sign systems. The inner system represents the subject of the semiotic process, the interpretation of received messages, the initiator of its own messages, or the expression of meaning. The outer system represents the world, the nonego, the foreign. The connection between inner and outer systems is the message, one coming from the inner system and one from the outer system. In this connection, intentionality is expressed, the meaning of incoming and outgoing stimuli. If this communication lacks, then a condition comparable to deep freeze materializes, comparable to a virus, where there is no connection between the inner and outer systems. A virus acts as inanimate, matter. Only within the cell do viruses become parasites, because they utilize the DNA of the host as the intermediary between their inner arid outer systems. TS can constitute meaning only in units. Our ego is a unit. All that comesto us is perceived in conceptual or factual units. Letters and words make sense only after an act of synthesis. The destination of these units is determined by the inner system. There, the meaning of incoming and outgoing messages is determined. This determination is an act of TS not taking place in time.and space. Fulfillment of the intentions takes place through the outer system. Intentions originate in immaterial sources; their fulfillment requires material sign processes. All processes of life and experience have an intentional teleological nature. The development of inner systems in a structure equipped only with an outer system is the first step in the direction of materialization of TS operations and therefore the first step in the direction of introspectiveness of the cosmos. Over billions of years, the task of TS has been to adapt to God. It becomes the last of the inner systems and has, just like other inner systems, the need to translate the intentions of the TS in their syntax. The direct dialogue of

Analogies of Reflection in the Superposition of Sign Systems 47 TS with God is gradually transformed into an indirect communication system within the world. The development of inner systems takes place in phases. It has become necessary in macro-molecular biology and gene research to describe the relationship DN A-RN A-proteins, with concepts of linguistics and semiotics. Three letters form a codon, a kind of word indicating an amino acid. There are transcriptions of DNA into RNA and "translations" into proteins. We will use the same analogy to describe the development of inner systems. Atoms and molecules of the physical system are signs, but they correspond to a sentence. Atoms combine with other atoms to form molecules, so to say, new letters, new units, and the old ones disappear. Hydrogen and oxygen are gases; their combination is water, a different sign. Water may appear as crystals, as with snow or ice; it can be shapeless or appear in large quantities, such as lakes or icebergs. The impressions we gain, for example from a lake, are expressions of the hidden TS perceived by the experience of man. In algae and bacteria, nuclear substance lies unprotected in the cytoplasm. We will compare the semiotic function of their systems to the letters of a physical system put to a sentence. The system may change the order of the words or include sometimes a new word. Otherwise, it has to repeat itself. Be that as it rhay, there are already individuals in this stage. The sentences of different individuals sound differently through a different nuance. All organismic units develop as individuals, members of one class are different from each other. But two atoms in the same quantum stage cannot be differentiated from each other.

Chapter

Diploidity Development

B

of Cells of the

Nine

and

the

Dialogue

ACTERIA ARE OFTEN haploid, they do not have the double numbers of chromosomes obtained during sexual fertilization a process characteristic for the eu-caryotic cells of protozoa and multicellular organisms. Diploid cells have one system more than bacteria. Phylogenetically, this addition seems to be related to sexuality. Morphologically, the nucleus is covered within the cell. The semiotic accomplishment of the diploid cell is easily described using the analogy with language. The cell does not produce one sentence like the bacterium but is capable of producing many words and sentences in accordance with information from the environment. A bacterium, no doubt, also picks up information from the outside, but only enough for the formation of one sentence. The bacterium has only a limited amount of possibilities; its future is not much different from its past. The new accomplishment of diploid cells is that they can produce multicellularorganisms.Outofonecell, many differentcellscan materialize: Epithelium, connective tissue, muscle, nerve, blood — according to the development phase of the embryo and external influence. In 1950,1 formulated the interpretation of the sentence duplication of chromosomes and theroleof sexuality. This interpretation was based on an analysis of sexual excitation towards orgasm. One of the conclusions was that sexual excitation dissolves Thanatos' intention for integration of the ego as a result of increasing sensory and motor experiences. The individual ego is crushed by the overwhelming amount of erotic excitation. In this excitation, we find a differentiation between a passive-

Dipbidity of Cells and the Development of the Dialogue

49

receptive and an active motor soul-pole. The passive receptive aspects correspond with the parasympathetic nervous system; the active-motor with the sympathetic nervous system. This state of affairs in the sexual experience represents a regression to a prirrtitive stage, that of the icon. It corresponds with intentional communication between haploid' cells — an analog of what happens between an egg cell and a spermatozoon. On the basis of facts known in the forties, I maintained that sexuality represents a decisive phase of evolution, which repeated the transition from unipolar to pc-larized communication. The change from a haploid cell (where inner and outer systems are covered by the same membrane) to a diploid cell (where the inner system, the nucleus, is separated by a nuclear membrane from the cytoplasm) indicates a new organization of inner and outer systems. For example: the own pole versus the opposite pole. A bacterium lives to a certain extent the life of a communication monologue. Certainly, a bacterium has metabolic interaction with its environment, once according to Eros principles (absorption of foreign material, assimilation, growth) and once according to Thanatos principles (maintenance, regression to previous stages and division). I assumed a continuous communication between the two abovementioned tendencies, one fulfilling the intentions of Eros, the other of Thanatos, but each fulfillment serving the other. Thus developed some communication symbiosis. In this situation, TS interfered, developing a new type of communication on the basis of sign systems of the old units. The two partners became a new diploid unit with a new kind of communication. I developed this approach to evolution from pro-caryotic to eu-caryotic in the thirties. Happily enough, it is confirmed by modern science. The first stage of evolution was characterized by materialization and reificatioh of TS in an inner system. The second stage consists of an introjection (incorporation) of the environment of the pro-caryotic cell into a diploid inner system and an eu-caryotic cytoplasm and membrane. In this way, both TS intentions, the Eros' universality and Thanatos' singularity, could be realized in one individual form. The cosmic dialogue between creator and creation found a reflected but somatic and individual presentation. Out of such a diploid cell, the egg, are all people born. A simple fact that — even Without semiotic analysis — prepared the ground for dialogue in man along the example of two haploid cells, which became diploid, and the sexual fertilization. Not only that, it is the basis for interpersonal conversation and of the capacity to pray to God. The joining of the haploid sex cells into a fertilized egg cell does not only constitute the basis of all sexual phenomena, but also it is the precondition for creative intentions, which will be realized later in the course of evolution. The syntactic structures, necessary for these accomplishments, will appear only later in higher systems. But, I believe it will be possible to give a detailed description of these accomplishments even in the cell stage.

50

Creation and Evolution

When I project a semiotic function scheme from the higher systems back into the cell, it is not just a speculation. '*'J l Typical for the diploid syntax is the determination of the partner or the theme of communication before the communication is completed. A communication in the icon phase in a diploid cell takes place in three stages, just as in the CNS. Here follows the description of the three stages I presented in my book: Das Ich und die Regulationen des Erlebnisvorganges, 1950. First stage: Predominance of Eros; the whole system is open for new information; structures lose their rigidity; disturbances expand. Second stage: The phase of Thanatos-rigid defense and emphasis on structure. In bacteria, the process ends in this stage; the bacterium can proceed to the next fusion with the same content as the previous. In diploid cells, this phase leads to polarization and to the separation of the opposite pole from the own pole. Now, a differentiation takes place between stimuli from the environment and the cytoplasm on the nucleus and vice versa. It is a kind of-repetition of the fertilization process. Something new appeared in the cell and is identified as strange, just like the spermatozoon relates to the host — the egg cell. The stranger is one of the many possibilities for reification to which the cell is genetically prepared. The cell could have activated those informations (arising from the cytoplasm) corresponding with its own makeup. In any case, as a result of" this polarization, supply and demand are confronted and sign-processes take place to digest the information. This secondary completion is the third phase of the communication process in which all variations are possible, a thing that a primitive cell with two-phase sign processes cannot accomplish. In surveying once more the phase of evolution, it is always Eros pushing the development. Thanatos appears first in the materialization of the physical system — in the formation of units. Differentiation in inner systems (organization of a group of cells) and outer systems (icon-like analogous signs) provide Eros with an individual expression, withiri the matter of the pre-caryotic cell. Eros develops the preconditions for the sexual union through the symbiosis of pro-caryotic cells. The TS is now represented in the diploid cell, a representation that enables the cell to communicate with other cells and with matter beyond its own border. Syntactical expression of this communication expansion is seen in the many functions of the cell membrane, which is the border as well as the mediator. It is now known that mitochondria, Golgi-apparatus, endoplasmatic reticulum, pores, macromolecules for pinocytosis and the nuclear membrane, all these structures are derivations of the cell membrane. The structure of the membrane takes place within the cytoplasm, as does its equipment to function as border and as mediator. The cell expands symbolically into its environment not less than the environment invades the cell. I quote from my first biosemiotic work: "The world does not act primarily as a confrontation, but acts within the organism, just like the whole manifests itself in the parts." In addition to that, it is known now that mitochondria have their own

Diploidity of Cells and the Development of the Dialogue

51

DNA; that is, they function as primitive cells servirig the higher system of diploid cells. According to Lynn Margulis, mitochondria, chloroplasts (which act in photosynthesis), flagella and cilia of eu-caryotic cells, centrioles with their fibers for mitosis, are all derived from pro-caryotic bacteria-like units, which dwell as strangers in the cytoplasm and then become symbiotic. They then become part and parcel of the genetic properties of the cell. Summarizing, I would like to say that membranes in the cell fulfill the same function as the nervous system in metazoa. It will be clear now that diploid cells are capable of building all multicellular organisms. The Eros intentions of TS reach beyond the cell boundaries and can be realized through material sign processes within the cell and at its border. An additional condition for the communication relation beyond the cell is the organization of DNA and RN A in the nucleus. According to the latest findings, the amount of DNA in the genome of higher organisms exceeds by far that of the lower organisms. But most biosynthetic functions can be performed by unicellulars. Nevertheless, the amount of DNA in a mammal haploid is thirty times that of a fungus cell. What is the function of this enormous increase? I was not familiar with the modern research, but I was assisted much by reading Roy J. Britten and Eric H. Davidson's work. Britten, and Davidson differentiate between genes producing proteins from sensor genes, integrator genes and receptor genes. The latter influence the former in such a way that cells with the same genome can adapt themselves — under the influence of hormones and other substances — to the requirements of the body. There is a meaningful connection, intended by the transmaterial sphere ofTS,goingbeyond the boundaries of the individual cells, aconnection that finds its syntactical expression in the structure of cytoplasm and genome. With the help of this syntax, the diploid cell can make many more "sentences" than a bacterium. Equipped with this possibility, the cell can relate to extracellular contents as much as the organism requires. When more biological details will be known and when biosemiotics will be more developed, the syntax can be described more accurately. I described the three-phase course of communication in the diploid cell on the basis of my early studies of the CNS. It is interesting that recently, C H . Waddington, a well-known geneticist, came to similar formulations. Waddington studied the relationship between genotype and phenotype. This development from genotype into phenotype or, in our words, from inner system information to outer system expression is remarkably stable in spite of the, manifold and sometimes contradicting actions of the environment. According to Waddington, it is_ essential that these processes-always succeed in spite of the disturbances. He calls the chain of events "chreoden," a determined and necessary way (from the Greek). This necessity in our semiotic vocabulary is the influence of Thanatos, aiming at stability. (In the, previous chapter, I gave an example of this in my describing the relationship between statics and kinetics). Genes are members of the inner system offering the possibility of

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Creation and Evolution

expression of the genotype into the phenotype. We regard all inner systems as signs for possibilities of communication. Scientists who are looking for causal relationships are bothered by the existence of possibilities. Of course, there are causal relationships due to the influence of Thanatos, which aims at constancy and stability in contrast to Eros — variability, frankness, uncertainty and universality. Waddington, likewise, emphasized this element of uncertainty. One genotype can produce many phenotypes. For exafriple: Drosophilia melanogaster and Drosophila simularis have genes that are so similar " that only a very skillful biologist can differentiate between them. One thought that the difference between the two resulted from a few gene-mutations or from minor changes in the chforriosome. But it appeared that there were major differences in the DNA, especially the reiterated DNA. Why this is so and what purpose it serves we do not know." Waddington, then, adds this remark in reference to genetics: "I thirik we urgently have to change our ideas about evolution." Biosemiotics indicate into which direction the change has to take place. In principle, it is the same change that has affected physics in the last 100 years — from classical physics to the uncertainty of quantum physics. In quantum physics, the discovery of uncertainty in micrO-physics seemed to be. related to the certainty of macro-physics. The relationship between genotype and phenotype with its wavering between uncertainty and certainty is in analogy to conditions in physics... the relationship between micro-physics' and macro-physics. Every now and then, one hears from physicists that biologists still think along the lines of classical physics and have not yet reached the era of quantum physics. But it would be very superficial to equate both. Both physical and biological phenomena have to be analyzed semiotically and then compared and incorporated in biosemiotics as a meta-science. Macro-physics deals with, the Thanatos aspect of matter and fails to recognize the life hidden in micro-physics. Macro-physical matter appears to be dead, because it is the final stage of a process. The more one looks at the external measures and properties, the more puzzling all development of spontaneity in this world seems. According to Joachim Klowski, it was the great philosopher Leucippus who maintained that nothing happened spontaneously; everything has a cause. Elements are composed of passive atoms, moved by external causes. Modern scientists operate according to this view and no biologist, looking for the truth, can escape the spell of this model. It is to no avail to maintain that a live whole is more than the sum of its parts or that life creates higher systems determining the border conditions of the physical system without infringing on the principles. It was Michael Polanyi who emphasized this point of view. The physical properties of a machine are the sarhe whether the machine is in good operating condition or destroyed. Would it not be possible that certain marginal conditions occur in a life system and will contain function and

Diploidity of Cells and the Development of the Dialogue

53

structure of matter in such a way as to serve life and its goals? This idea is popular among theoreticians of holism and everybody who opposed the reduction of organic life to physical and mechanical acts but had to adopt the ideas of classical evolution.

r

Chapter

Potential for

A

the

and

Real

Mediation

Aspects

of

of Inner

and

Ten

Communication Outer

Systems

N EXAMPLE OF the philosophy mentioned at the end of the previous chapter is the ontology of Nikolai Hartmann. Hartmann rejected the assumption to explain life, soul and spirit out of matter according to physico-chemical principles. He respects the data (inorganic, organic, mental, spiritual) and is of the opinion that their connection logically is not comprehensible. Hartmann gives a clear and didactic exposition of the categories, but nevertheless, the essential is missing in his ontology. Hartmann excluded in his philosophy the question of the connection between inorganic and soul and spirit, the development from a lower to a higher system. There is no bridge between the immaterial spirit and inorganic things as long as one sticks to the end stages of the process and disregards the communication aspect. Therefore, Hartmann does not know what to do with the concept of possibility, which even appears in Aristotle's philosophy — dynamis and energeia. Hartmann's thesis is that only the real is possible. All conditions for an event are existent in reality, but they wait for a certain constellation to be realized. If we speak about future as something possible, Hartmann confirms that only those things whose future reality is existent in the present can be possible. All other things are impossible. According to this view all matter, in all its development, is causally determined under the influence of Thanatos, and no possibility is given to micro-physical uncertainty, its limitless fields of energy and its fusions guided by Eros.

Potentiat and Real Aspects of Communication for the Mediation of Inner and Outer Systems

55

But if the communication and expression relationship is the essential and original relationship of the cosmos, then matter originates from a spiritual subjectivity, which ..tries to spiritualize reality against Thanatos' intention to leave reality alone. Being comes into existence as expression of meaning. Meaning is immaterial and full of intentions that will become manifest in the freedom of thought and volition of mankind. Due to the passivity of TS, comparable to a hypnotic trance, TS accepts available structures and is capable of reproducing them. The conformity with the natural law of preservation of matter and energy is an expression of the tie to the original in this kind of reproduction. In case of changes between subsequent reproductions, previous structures may function as cause and later structures as effect of these causes, at least in experience and thought. Until now, however, nobody succeeded in pursuing how the cause leads to the effect, because cause remains shrouded in Eros' sphere of possibilities, an uncertain process taking place on the way to introjection. Only the results of Eros' fusion can be seen by Thanatos' action. Hume thought that this association cause-effect was a matter of habitual thinking, and Kant believed it to be a priori accomplishment of the intellect of the perceiving and discovering individual. In all communication processes, the intention of meaning always precedes its realization in signs. The essence of an organism, represented in the DNA code as genotype, belongs to the world of ideals and potentials, although the phenotype has already a foothold in the material real sphere of the DNA. Thus, there is a potential being, intending to be realized concretely. Aristotle's intuition — his recognition of real, germ-like possibilities — exceeded Hartmann's rigorous separation of real and ideal, and his banishment of teleology out of the processes of organic and inorganic matter. The concept of entelechy, known from Aristotle and the neo-vitalises, prevails in biosemiotics as the meaning of communication. We do not conceive of entelechy, however, as a ready-made creature, nor—according to Plato — as pre-existing ideas, forming a realm of their own,, separated from material existence. Entelechies are dependent on sign transmissions and develop in the course of the creative, cosmic dialogue of evolution. Driesch's definition of entelechy is, therefore, not appropriate. This does not diminish Driesch's merits in his fight against materialistic reductionism. Driesch contrasted entelechy with physical and chemical matter, believing that entelechy guides matter, which is not correct. On the icon-phase of communication, entelechies are dependent on the interpretation of the recipient, the listener in our model of the TS function. Entelechies are reflections, a kind of understanding of the intentions that generated, in their tum, the structures. After this understanding follows a new expression and, a reproduction of a p r e v i o u s . s t r u c t u r e i n c l u d i n g changes d u e to the Eros p h a s e of communication. Entelechies become structures as immaterial intentions of

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Creation and Evolution

TS. Intentional eritelechial structures express themselves in various structures. In this circular communication, there is no separation of matter and entelechy as a different substance as Driesch maintained. Matter and entelechy reflect opposite phases: Maximal exteriorization and maximal interiorizatiOn, the well known antagonistic but complimentary TS intentions — Eros and Thanatos. This is the same in organic as well as inorganic systems. In the atoms and molecules, there are guided circuits for electrons — the atom and meson in the nucleus-functions — like the entelechy in the organismic system. Added to this inorganic communication model of TS is the organismic iriodel with inner and outer systems, which uses atoms, electrons and ions as signs. Oscillatory curves illustrate the relationship between the two systems. One phase of the communication processes in the organismic system corresponds with millions of phases of the atoms in macromolecular signs, which make up the organismic system. Atoms swing from one end (Thanatos) immune to influence to the other extreme of maximal sensitivity exerted by Eros. Similar oscillations are seen in the organismic system; only there do they take place in many rhythmical phases. Although the influence of the higher system (with the slower phasesjor the lower system (with the faster phases) is difficult, due to the openness and micro-physical uncertainty; it is nevertheless possible. Otherwise, the meaningful structure and function of organisms would not have come into existence. When studying the various strata, one should not forget that all strata; from the lowest, are under the influence of Eros and Thanatos. With your freedom of will, you can influence molecular processes of the muscles of your body. You can only do such a thing because it corresponds with the general tendericy of the system's intentions. If higher systems approach the icon phase, such as in a hypnotic trance or parapsychological communication, then we could even prove experimentally processes of materialization and de-materialization. This also proves that TS as an immaterial being is capable of guiding matter; which is what Driesch rriaintained about entelechy. Again, before we proceed with the ascent of evolution, I would like to summarize the preceding — the basis of the semiotic analysis. Life is a communication system producing signs and using signs. This takes place also in inorganic matter, but there the influence of TS is only virtual. It is, however, the TS that dominates the realm of quanta in its dynamics o f particle production. Eros opens the possibilities — Thanatos decides on units and structure. Whatever happens in this inorganic sphere is also meaningful and orderly, although physicists regard it only as probability. Individual life starts with the cell and its inner system, the nucleus and the outer system, the cytoplasm. All processes in the world are meaningful, also in the 7

Potential and Real Aspects of Communication for the Mediation of Inner and Outer Systems

57

inorganic world. The intra-atomic processes can also be studied as sign processes. The most complete development we see in the diploid cell, where sexual symbiosis represents the cosrnic dialogue. In the diploid cell, there is openness to the strange and preservation of the familiar. Then, we see the differerice between inner-system and outer-system, self-pole and opposite-pole. Potentiality and reality are categories influencing the relationship between Eros a n d Thanatos in the communication processes of ail systems. They are so important for biosemiotics that some additional remarks are warranted before proceeding with multicellular Organisms. Potentiality and reality relate to each other as modalities, just as Eros and Thanatos relate to each other as intentions. The physical system inanifests its potentialities in the energy of its fields, which influence the particles as if coming from outer forces. An atom, as a single unit without any connections to the cosmos, does not have any other possibility unless it falls apart like a radium atom. These units, an accomplishment of Thanatos, are "dead". In the case of a bacterium or a diploid cell, the separate atoms, molecules and ions are " dead". But as long as the structure of the cell is preserved, the macromolecules of DNA mediate a transcending relationship of TS to the proteins of the cytoplasm, even when not always realized in the function of protein. The genotype relates to the phenotype as the essence to the appearance. A bird is a creation with the potential to'fly, even when it sits on a branch. It can actualize this possibility as a result of its inner system, embedded in the CNS. The relationship cell-nucleus-cytoplasm is an analogon, although this relationship can never be experienced. These TS intentions induce the "dead" molecules and atoms in such a way as to be involved in chemical systems in order to reach the realization of a higher system. In order to do so, the TS intentions need enzymes and ATP (adenosine triphosphate) for energy. The possibilities hidderi in the diploid cell structure become manifest in the evolution of multicellular plants and animals. The differentiation between inner arid outer systems and self-pole and opposite pole form the basis for the differentiation in plants and animals. If the self-pole subordinates to the information of the opposite pole and' starts interacting with its environment, we see the development of the lifestyle of plants. Animals and man, during sleep, regress to this plant-like style. From our studies of sleep arid dreams, we learn a great deal about the accomplishments of passivity. No living creature illustrates so well the meaning of the cosmic dialogue than the plant with its flowers and leaves, its stem and its roots. The phase of communication through pictures reaches its zenith in the life of the plant. Theascendinglineof evolution passes the multicellular animals, because they also develop — in contrast to plants — the self-pole and its function. The plant receives messages from the inorganic world through the body of

58

Creation and Evolution

its cells. But it learns little about the world and its qualities and shapes, about the depth of time and the width of space. In order to gain these sensory aspects, one needs movement. The animal started with that important step of development. One of the most beautiful examples of logical development of sign systems in evolution is the transition from plant to animal, a development requiring a change in inner and ; outer systems. We see this illustrated in the example of the gastrulation. In multicellular plants, the world is encountered within the cells. And in the case of a unicellular animal, the world is limited by the cell* circumference. A multicellular animal is capable of exploring space whenr it moves and develops the appropriate sensory organs. It, therefore, builds a new inner system in the mesoderm between the ectoderm and the endoderm. This mesoderm, from now on, is the animal's main representation for expression. Mesoderm, with all its derivatives, forms a new self-pole. Nerve cells, leaving the ectoderm, form their opposite pole. It seems characteristic that this development of a new sign system starts again with a self-pole and later on adopts an opposite-pole—the mesoderm and ganglion cells from the ectoderm. The combination of nervous and muscle tissue has the same synaptic meaning in the invertebrate animals who then develop. Nerves and muscles together form the signs for the possibilities to enable an animal (as an individualized form of TS) to communication with the world. The relationship of nerves and muscles to experience and the behavior of animals is the same as the nucleus' relationship towards cytoplasm processes. Depending on the situation, the nerve and muscle: system of the animal may produce different behavior. There is a relationship of dependency and dominance between ;the gastrular and the preceding cellular phase, comparable to the relationship between cellular and the preceding physical system. Cells (also after their formation as sensory organs), muscles and all other organs are used as signs in order to communicate the meaning of the gastrular system. This dominant system of an invertebrate can only function if all its cells, function. With the migration of cells in the beginning of gastrulation, a new mode of intentionality a p p e a r s . . . a new appearance of individualized TS and a widening of the meaning-horizon of the animal. It is important to be aware that a similar revolutionary development does not happen in plants. Gastrulation is a symbol for a new attitude to the world, a new interpretation of the creative dialogue of the earth. In metazoa, at the beginning of this evolution, one finds fungus larvae that consist of a blastula only, in other words, a hollow sphere of cells. These cells reflect in their development a reversal of the direction of intentionality. In the larvae of sycon and grantia, the young exist in their parent's body as a stomatoblastula. When the larva leaves the parental body, it cocks just like a hat in such a way that inside becomes outside and vice versa. Bonner and E.N. Wilmer point at similar examples in vol vox-colonies, algae that swim in the sea as spheres: These spheres are polarized in such a way that one side is always

Potential and Real Aspects of Communication for the Mediation of Inner and Outer Systems

59

up. When these spheres asexually proliferate, cells separate with cilia inside. The moment they have to swim independently, they turn their cilia to the outside. Because of this similarity, it was once believed that fungi and volvox were of the same origin. This is not so. Volvox utilizes chlorophyll, like plants, but fungi have animal properties. This above-mentioned inversion (reversal) indicates a change in intentionality. Bonner believed the reversal to be original, a phenomenon we know as gastrulation: "Gastrulation often resembles inversion, except that instead of turning completely inside out, the embryo stops halfway and forms a- half-sphere two cell layers thick." And he adds: "At present, neither process is really understood." Biosemiotically speaking, inversion and gastrulation are signs of individuation into the direction of independent movement in the inversion and into the direction of an independent animal body in case of gastrulation. Nevertheless, there is a considerable difference between inversion and gastrulation. It is the formation of two cell layers instead of one in the base of inversion of the blastula. Two layers point out a transition to a new system just as in the case of the diploid cell with the two coverings — the nuclear membrane and the cell membrane—while the procaryotic haploid bacteriurh has only one covering. Such an addition always indicates a change in intentionality from undeveloped and subordinated to independent and domineering. It is Eros' action, extension of the world horizon of communication by means of an opposite pole. In the cellular type of communication, the environment is perceived only as a representation in the cytoplasm. The innovation is that after the introduction of the opposite pole, the environment is superimposed by the perception of bodies. That a gastrula has two layers of cells is not enough to transmit the new style of communication. It remains still in the stage of the image. Ectoderm receives information through sensory cells; endoderm is occupied with metabolism; and the communication is still plant-like until the appearance of a new inner system made up of mesoderm and nerves. Once, we called the coelentrates — fungi and nematophores with a body that is a hollow tube, a gastrula composed of ectoderm and endoderm — plant-animals. They adhere to other structures and propagate through gemmation. The animal part appears only in the derivatives of the mesoderm and nervous system, respectively, as the active and passive poles of a new inner system. Adapted to this new inner system is also a new outer system—such as in the worm — composed of chitine formation, a protection against environmental damage, and as a base for the adhesion of muscles for locomotion. The transition from movement potential to active movement requires a metamorphosis from skin to skeleton. Thus, equipped with hinges between parts of the movement apparatus, the worm is capable of moving as a unit, a realization of the Thanatos principle. Unless the animal could move as a body, it would not be able to perceive other animals as bodies. The presence

T 60

Creation and Evolution

of this skin-skeleton enables the sensory organs—collecting information— to engage in the actualization of movement (approach or retreat). The access to this strange world of bodies is possible through the nervous system, which transmits — symbolically—the presence of strange bodies in its ganglion cells and fibers. The best example of this syntax is found in the decussation of nerve fibers in the optic ganglia of the facet eyes of an insect and the lens eyes of cephalopods. Zoologists, who were not dogmatically connected with physical mechanisms and reflexes, always believed in the possibility of experience in the invertebrates. One notable case was the scientist, von Uexkuell, who indicated how one can demonstrate the world of experience of the invertebrates. Biosemiotics completes this approach by using inner and outer systems, self- and opposite pole, and analysis of modes of communication. One thing is important: in invertebrates, the whole body serves as a sign system. Eros' impulses toward expansion cannot be realized unless the body is changed. Until this takes place, one can side with the behaviorists that behavior and inner nature are one and the same. If the inner nature changes, the body must change from the larva stage to the imago stage — such as the transition from caterpillar to butterfly.

T~

Chapter

The Neural Mediator

T

Eleven

System

as

of the

Soul

HE NEXT STEP iri the evolution of animals (and also in the embryonic development of vertebrates) is the neurulation, the occurrence of the neural tube, the beginning of the CNS, on the back of the gastrula. Neurulation is of specific importance to biosemiotics. A main source of our human inner life, the soul, is mediated through this inner sign system. Gastrulation is the base of the animal body; neurulation, the base of the animal soul. I do not fear this naive philosophy, because it bears importance to essential properties of the new system. Vertebrates, a subphylum of chordata, are deuterostomia, which means that the primitive mouth of their gastrula becomes an anus and the real mouth erupts at the other end. The majority of gastrula animals, however, are prostomia, where the primitive mouth remains mouth and the anus erupts secondarily. The position of the head indicates the dominant direction of communication with the environment. Thus, thereversal (anus becomes mouth in the deuterostomia) indicates the disposition for the development of a higher system. Eros tried to develop a new style of communication in deuterostomia, characterized by neurulation. One can observe this in all forms of deuterostomia without neurulation. It resulted in an inhibition of the development of the self-pole and a kind of plant-like life, such as in the pterobranchia and tunicata. Even if they do not dispense with animal movement, they dispense with bilaterality, such as the echinoderms, or they show in a different way an inhibition in animal life-style. One of the systems of Eros domination is the preference for the left side, such as the adult form of echinus (the sea-urchin) which develops out of the

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Creation and Evolution

left side of the pluteus larva, or as in the case of the left side of the lancetfish that develops before the right side. The mouth of the animal develops out of the left side (I described this influence of Eros on the left side and Thanatos on the right side in m y book Das Ich und die Regulationen des Erlebn isvorganges. The most important human example is the development of the noetic system in the left dominant hemisphere. Out of the neural tube, a new inner system, a new representation of TS, appears that expresses a new mode of intentionality and a new form of individuation. This set-up serves also the purpose of reflection in a better way than in previous inner systems. It can keep trackby comparing the onto- and phylogenetic structures and functions of the neural tube with those of the gastrular system. Segmentation of the CNS in motor and sensory organs and functions reflects segmentation of the gastrular system. The CNS of vertebrates indicates a new era. In previous stages, we saw how the cell used the signs of the physical system and, and in the gastrula, we see a similar development. The CNS is built into its organs; it is composed of cells indeed, but as a whole, it is liberated from the gastrula, covered by its own membrane (the dura). As a result of the blood-brain barrier, it has its own metabolism. The CNS is the beginning of a new inner system. The roof of the midbrain and the brain cortex form its outer system. The body is the expression of the introjected outer system. Every inner system represents the immaterial sphere of TS possibilities—akind of virtualsphere compared to physical materiality but capable of materializing. The neural system is different. In order to realize its intentions, it uses its own outer system, which is really a special kind of inner system. In its expression, it remains inner. And because of its special peculiarity, it has a special n a m e . . . soul. I do not want to discuss here the confusing questions about psychophysical problems, questions physiologists asked regarding the inner system as outer system and tried to understand function out of physicochemical processes. They found only the same atoms and molecules as in the physical system but in complicated connections and organization. No wonder the CNS seemed "dead" just like the physical system. Molecular biologists with their own methodology could not explain life nor the mental aspects of CNS. The simplest solution was, of course, denial. There is no soul. Philosophers who identify experiences with CNS processes and regard consciousness as an epiphenomenon failed to recognize the nature of man and his situation in the cosmos, because they asked the original question the .wrong way. Then, the origin is the data and the data is dead. It is difficult to develop feelings of admiration and adoration for the cosmos and the creation of life when its nucleus and origin is regarded as dead. But we have to leam the language of nature, namely, that even the physical system already has an inwardness though virtual, as we can also observe in parapsychological phenomena. The principle of subjectivity manifests itself as life in the inner system of

The Neural System as Mediator,of the Soul

63

cells, becomes body and experience in the gastrular organization and results in the neural system as soul, separated from the physical outer system. Looking at life in this way, we gain a new basis for understanding the origin and essence of man. CNS as a pure inner system is an illustrative model, a symbolic presentation of all intentional relationships of the physical system from the micro-physical stage of uncertainty to the macro-physical reality. It should be possible for a physicist to find in the CNS structures and functions analogs of micro-physical elements. The syntax of this system should be able to visualize the genesis of the sensorialy-perceived world as experience and, after the introduction of the noetic system, as the mathematical formulas of the physicists. I believe I proved the first thesis (the visualization of the world as experience). For the second, I need more knowledge of physics than I have. I do not believe that physical laws are a projection of the human spirit, laws that teach us about the human spirit but not about reality. Both reality and spirituality are the result of orie and the same creative process of communication and expression. It needed billions of years of evolution before man knew of this relationship. Here, I want just to touch upon ah example. Protons, neutrons, electrons and photons are observed as continuously oscillating fields of energyas well as at the same time discontinued particles. Physicists cannot solve this paradox. Theseelementaryparticlescanhavebothproperties. Biosemiotics offers the solution because its point of origin is not the data but the giving. In other words, giving means Eros' intention dominating the fusion of a continuum of energy fields and afterwards the appearance of Thanatos — the striving at unity and material parts. According to the situation, physical reality seems to be a continuum or a discontinuum. Iri the beginning of individualized life, there was the cellular sign system; it later became the gastrular multicellular animal kingdom. Then, at the appearance of the nervous system in the invertebrates, something new occurred. The macromolecular processes of single cells are not the signs, but the potential oscillations of the sensory organs that are tiaLnsmitted through ganglia and nerves to muscles. Macromolecular processes serve as signs for the cellular horizon of communication. But for multicellular animals,'it is necessary to centrally organize the members (Eros transcends the single cell) to lead to the unity of the members but also to symbolize the body of the other. For all these transcending intentions, potential oscillation is the best sign. These volatile electrical processes (migrations of ions) are part and parcel of the animal body. This whole-body communication presupposes the presence of the selfpole as well as the opposite pole within the body, The center of the opposite pole is located near the periphery of the body in the direction of the animal's movement; the center of the self-pole is located near the center of the animal. An illustration of this is the location of sensory centers at the ventral side of worms and arthropods, while the motor centra are dorsally located. In the neural system of vertebrates, the opposite is the case. Motor centers are

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Creation and Evolution

-located at the ventral side of the spinal column, and the sensory centers are located dorsally. This is one of the examples I presented for the difference between invertebrates and vertebrates. They all point to the conclusion that the meaning of communication of the neural system is not a direct result of confrontation with bodies of the environment, but results of past contacts. It is more a kind of preknowledge of the future than a result of the present. In invertebrates, all contacts are geared for the present. The main difference between gastrular and neural organization is that Eros provides us with more information (from past and future) as a result of the confrontation with present reality. The contrast between Eros' information (continuum of fusions)and Thanatos" information (unify of decision on Eros' possibilities) should be observable in the syntax of the neural systern. One of the ways to prove this is the construction of the ganglion cell with its many dendrites (Eros) and the single axon (Thanatos). The ganglion cell may illustrate to the physicists the analogy between universality and unity, field, energy and singularity, wave and particle; they all stem from one genetic process. The relationship between a definite macro-physical reality and a basis of uncertainties is analog to what happens in a ganglion cell. In fact, the correspondence between the genesis of material reality and the perceived appearance of reality is quite logical. Nevertheless, I fear that this logic is not so evident to all readers as it is to be, because they do not have (f~ all the information about the position of the ganglion cell in the neural system, nor about the position of this system in the hierarchy of systems in evolution. At any rate, it becomes clear that man is torn between a vision of reality determined by brain-mediated subjectivity and an objective vision based on physical processes, independent from the subject. We can no longer encounter reality, since we are carriers of an inner sign system liberated from direct communication with somatic reality. We perceive only the essence of reality and interpret this essence as space perception. Our CNS is formed as an inner systerri liberated from the body, an inner system that developed its own outer system. Our CNS is formed' as a direct product of TS and is, therefore, capable of perceiving the meaning of cosmic reality. In its capacity of inner system with its own outer system, the neural organization — in contrast to the gastrular organization — it is also capable of perceiving space as an image. Gastrular animals live in space but have no space awareness. Vertebrates can utilize their past spatial experiences. As Palagyi proved, they project a spatial image on the basis of inner imaginary movements from the gastrular phase. A specific neural ability is the development of a space model, that helps us to put into place the perceptions of reality. The cosmos is a spatial reality, and the introjection of this spatiality in perception is an original theme of CNS communication. This theme, which I called space symbolics, is of great importance to the syntax of CNS. Space symbolics pervade the neural system, but one should not forget that it developed gradually from the first chordates to the primates and became more and rhore independent of the gastrular system.

Chapter

The Freedom

T

Noetic

System

of Intellectual

Twelve

and

the Acts

HE NEXT PASSAGE in this evolutionary process leads to the development of man, but it is a step in which we encounter a surprise. From .the point of view of phenomenology, man is ^different from the animals, even from those phylogenetically close to it. Man's behavior and mode of experience is different even though no new inner system appeared in its embryology, such as gastrulation for the invertebrates and neurulation for the vertebrates. Man starts his career as a cell, the ovum, which utilizes molecules and atoms of its physical system as signs. Man's peripheral body is its gastrular system, and its CNS is its neurulation. In that way, it concludes the formation of typical interorganismic sign systems. As to its body, man belongs to the primates. Man is a vertebrate. From the philosophers of Antiquity, from the teachers of religions, and recently, from modern phenomenologists, we know that man is endowed with a special facility for thinking and volition, whose principle is called mind, intelligence, ratio, logos, self-consciousness. It is a principle different from our own soul a n d from the soul of animals. It is a new mode of TS intentionality, which in its way takes effect and leads to the occurrence of a new form of individuation — the ego. There is a danger of failing to recognize the spirit because it acts in a completely immaterial sphere of being and is transmitted by the electrical activity of the brain. An even greater danger exists in the lack of appreciation of the human ego. Nevertheless, this ego is the result of a completely new system in the evolution of life, which developed as a reflection of previous systems and is characterized by a new mode of intentionality. No other

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Creation and Evolution

function is so closely connected with your personality as your thinking and volition; no other function reflects so purely the intention of TS. Cognition and volition are direct descendants of TS, empowered by God to create the origin of meaning and existence of concrete creatures. In this spirit, every person reveals his or her partnership in this principle, namely, the realization of creation. It is the holy, and at the same time weird, ,fate of man to be determined to continue evolution as a responsible person. It could-be a catastrophic fate if man would not accept this task as the meaning of his existence. The transformation of the animal ancestry into human nature started with mental acts of the individual primate soul of Australopithecus; man is born out of spirit and imprinted by spirit. Human societies are endangered when they blindly or nearsightedly disregard the central function of the spirit in their structure. You can only protect yourself from this danger when you have an open eye for the creative struggle of TS and the modes of communication in the various sign systems during the evolutionary period. It is a fact that the spirit did not create a new, bodily inner system, but it is another fact that the spirit urged man to develop his own sign system — language. These two facts characterize man . . . the lack of any bodily substrate and the complementary creation of language. Language presented us with the key for unveiling the meaningful nature of evolution in its fullness. Man makes the system that constitute man. Man is therefore c capable of understanding the constitution of other systems that preceded him. It is not easy to image that in the world of physics, the present solid reality was ever preceded by a dynamic sphere of energetic possibilities. Likewise, biosemiotics states that our personal cognition and volition are derived from a super-individual and timeless subjectivity. But this biosemiotic idea is not new. Many philosophers, since the ancient Greeks, reached a similar conclusion. Aristotle said that "what we call nous, that part of our soul which thinks, is nothing in reality as long as it does not think Therefore, it is riot acceptable that it is part of the body." This human intelligence steriis from a divine spirit, an immaterial principle, that enters man "from the outside" and develops its activity "on his inside." These ontological theses are restricted by Kant's epistemology. All humans share a super-individual transcendental consciousness, which arranges the sensory appearances in categories of space and time.* The empirical individual ego would not be able to think about universal things or formulate universal laws of nature without the principle of TS. We earlier discussed how Husserl reduced being and meaning to a superindividual TS. But how can we imagine how these principles (which cannot be derived from the empirical world) may gain a footing in concrete subjects? How can man discern laws on objects that are separate from him and confront him? Of all the philosophers of this century who studied the relationship between cognition and volition on one hand and cosmicevents on the other, it was Klages who most thoroughly described the tie between soul and life.

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This tie remained a puzzle for him, because his metaphysical hypotheses did not enable, him to see the affinity. In the biosemiotic framework of evolution, this connection is not a puzzle. On the contrary, it illustrates the law of reflection; that is, new systems develop on the basis of old ori'es in the course of evolution. It is difficult, however, to represent the noetic system, because in contrast to other systems, it is impossible to refer to them. One has to describe the change of functiori in the CNS of man's predecessors, changes, which make a primate's brain'into'a human brain. It is not dependent on the size of the brain, although size is important. Small whales have brains comparable to human brains, if one takes into account the proportion of brain-to-body weight. And a human neonate with a normal brain size and weight does not develop into a human person if it does not grow up within a 1 human environment. The decisive factor is the communication with the human environment. In my first book, Symbolism of Brain Structure, I presented a biosemiotic interpretation of the change of function of the CNS arid the conditions that brought this about. In the light Of Portmann's investigations about the length of pregnancy and the maturity of the newborn in mammals and man, these" hypotheses are more understandable. The young of most of the higher mammals (ungulates, seals, whales, lemurs and monkeys) are born as nidifugous animals, which means they arebom with the body proportions of the adults and can stand and move independently like the adults. Man, considering his brain and body weight at birth, is also a nidifugous animal, but, primarily due to the immature motor system, acts as a nidicolous animal during the first year of life. Only at the end of the first year can man stand up and move and talk, communicate like an adult. Man's condition at birth is "physiologically premature." According to Portmann, during the first year, man passes an •extra-uterine process of related nidifugous animals. It is in this extrauterine maturation process that the foundations for the noetic system are made, which present the change'of function of-the CNS. This change differentiates man principally from anthropoids, who are phylogenetically related. This change of function leads, in the course of subsequent development, to the dominance of one hemisphere of the brain, generally the left one with its cognitive and speech capabilities. In order to rriake this change of function understandable, we have to add an essential trait. It is not enough to add a new system with a new mode of intention. This new system should be related to the old ones through a qualitative affinity (in the sense of Eros) and at the same time, it should form a new unity of function (in the sense of Thanatos). Here, we only want to point out the inner adaptation between the systems. 'Every system is dependent on the previous One; it interprets it according to is new mode of intention. In. order to understand its own interpretations, it has to take into account the style of the old one. The new system creates in itself an analogon of- the formation of its own special characteristic. Nieuwkoop conducted experiments with anura and

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demonstrated that the neural plate only develops in the forebrain when factors of the gastrular system will not induce the formation of the medulla oblongata and the spinal cord. Segment formation of the neural system-in analogy to the peripheral body and differentiation into motor and sensory nuclei and nerves show this adaptation to the gastrular system. And the localization in the roof of the mid-brain, in contrast to the inverse order of the area striata of the central cortex, point in the same direction. The gastrular system's analogon mediates within the experience horizon of the neural system those aspects of reality, which characterize the gastrular system... the encounter with the world as a foreign body. The analogon of the cellular system in the neural system is the reticular formation in the medulla oblongata, the mid-brain and the diencephalon. This formation is the nucleus of the neural inner system and influences other parts of the CNS, especially the cerebral cortex as an outer system. The function of the reticular formation was clarified in the fifties. Imitating the communication style of the cell, the reticular formation is not differentiated in motor and sensory parts, but in passive-receptory and active-polarizing functions. It differentiates between habitual and non-habitual excitations. All new qualities, meanings and tasks are transformed by the reticular formation into a new preparedness for a new behavior. To a cell, all new processes are perceived as events within its body, which must be digested. In the same way, a new excitation of the substantia reticulata generates a "re-tuning" of the reactions of the neural system. It is as if something entered the soul, represented by the neural system. The assimilation of higher systems to previous styles of communication throws a new light on the development and maturation of those higher systems. All vertebrates start as cells, as fertilized eggs, and pass through developmental stages like morula, gastrula and a stage similar to that of the gill-breathers. Because of these similarities, biologists in the past wholeheartedly supported Haeckel's basic biogenetic law, namely, that ontogenesis represents a condensed phylogenesis. Recent embryological research does not accept Haeckel's ideas, but in the light of biosemiotics, it is once again meaningful. The various cosmic qualities and dimensions developed as a result of contradictory and complimentary intentions. In order to intensify and express these various aspects, the process required sign systems characterized by contradictory and complimentary communication intentions. In subsequent publications, we hope to show through the analysis of physics to what extent cosmic processes present a superimposition;of systems comparable to those of the organism. Each new system in evolution opens a new horizon of cosmic communication. But this new system is possible only if previous information and expression systems are available. Because of this dependency, no previous communication style can be abandoned. A higher system can produce truth only if it meets the requirements of the previous systems. Every individual thus passes in his ontogenesis all the stages of the

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phylogenesis without being aware of the analogies appropriately. Even when an organism developed all its constituting systems in the morphogenetic stage of communication, it has to mature, and that means adaptation of the systems and domination by the highest. This maturation takes place in a hierarchy of predesigned patterns. First, the higher system adapts to lower systems by means of analoga. After finishing the adaptation, the higher system develops its own style of communication and'is capable of inhibiting and directing previous systerris in such a way as to allow them to "function without impairing itself. The scheme of development that one would expect according to the findings of Portmann does not exactly take place in the human neonate. Its sensory-perceptive system is that of a nidifugous; its motor system is that of a nidicolous. Neocortical interpretations of sensory information develop rapidly into a neurular style of communication and skips the cellular arid gastrular analoga of the primates. This is possible due to the qualities of the frontal and parietal areas that are superior when compared with those of the primates. As a result of this, we see a contrast between the neural and the previous systems, which is more prominent than in animals. The caretakers of the neonate, especially the mother, generate intentions to identify with her. On the other hand, the mother is also an object, an aim for the animal instincts, which come to expression through the thalamus arid the limbic system. This conflict between identification and opposition is-without a solution unless one of the two parts dominates. This conflict between identification and opposition, between neural and cellular-gastrular systems, is also observed in higher animals but to a lesser extent. These animals alleviate the tension generated by the conflict by means of exploratory or playful behavior. In the humari neonate, this behavior cannot take place due to the imperfect development of the motor system. As a result, we see excitation of the neural system without polarization and therefore without perception or action. The experience process is stuck in the second phase and cannot move into the third. In this situation, the child attempts to obtain the inner unity — required by the Thanatos principle — in his inner attitude, that is its static tonus. With this intensification of function in the second stage of the experience process, the child finds a completely different answer to this demand. After a series of incomplete experience processes, which repeat themselves in fractions of seconds, a new mode of intentional relation to the object is established — conflict free — namely reflection. This process is possible as a result of a certain limitation of the statical' components of the experience process. The child perceives in a spiritual act that the opposing object is something real. In the sequence Of experience processes, the child grasps a unit that remains identical with itself even though ambiguous communications do not take place in a natural way in the neural system. The TS detaches itself from the mutually opposed drives and qualities

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of the experience and concludes simply that the object exists. As a result of this, the self rises as an ego identical with itself. Initially, this ego remains in the background; the child's attention is attached completely to the object. These initial acts of a reflective position generate the beginnings of a pure functional communication system with the world; that is, the noetic system, which does not exist in animals and which essentially differentiates man from animal. In order to understand the special nature of this new system, one has to realize that, as a result of this act, nothing new occurs in the neural system. The only things that happen is that the inhibition of the experience process, originating from inner contrasts, becomes definite, permanent. The inner nature of the child turns itself to a reflection of the condition and liberates itself from the tension of its animal system. The act is a pure inner event, no transmission of signs; it is a direct action of TS and not an earthly process. It only influences the body-mind communication processes through addition of a new adjustment to the TS intentions. As a result, the intentions developed so far during the evolutionary period become dependent on this arrangement. A new inner posture appears in this derivative of the animal species — man — which manifests itself in the upright (erect carriage) position. This posture lifts man out of the realm of animals, expresses the distance to the animal directness and the closeness to its new spiritual immediateness. The ascent in evolution is the result of the appearance fof new inner systems as representatives of new individualized options in the global process of communication, among them the noetic system. Even the neural system is a pure inner system, because outer systems transmit a spiritual, inwardness of imaginations and eidetic images. The inwardness, however, relies on the utilization of sign processes of the CNS and : on the material rootedness of these signs. Against that, the inwardness of spiritual acts does not need any material transmission anymore. Actually, we use an analogy if we speak of the noetic system. No new material system is added, such as the neurular system to the gastrular system. The spiritual-acts do not require the individual specific characteristics that every material system transmits. Instead, totally new phenomena occur. The reflection of the cosmic system in the communication of individual organismic systems developed into the reflection of the transcendental origin of this cosmic system. Man, as carrier of this reflection, manifests, therefore, qualities of this origin. TS is a principle of the highest generality (universality), and, therefore, spiritual acts do not possess any specific quality. They are all similar and the same in all people. What differentiates between them is the personal experience and communications of the different persons. This similarity in the origin of the spirit of man plays a role in group formation and in the development of systems of ethics, the striving for equality and justice. The noetic system is an interpersonal system not only as a result of its origin in the mother-child relationship of the neural communication, but

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even more as a consequence of identical acts in all the egos. We pointed out earlier that the physical system — in contrast to individual organismic systems — is derived directly from TS. The same thing is the case with the spiritual acts. As a result of these acts of human thinking, we are capable of defining laws and mathematical formulas of the physical system. Scholars are not sufficiently amazed about these characteristics of their consciousness. The objectivity of their scientific knowledge seems to them so matter of fact that they do not even ask the question how their subjectivity and inwardness enables them to reach objective results in the external world. Out of the limitless and boundless intentions of TS' Eros, the freedom of the spiritual acts unfolds. This independence of material transmission enables the freedom of man's thinking and volition. Every act is determined by its object, but its ability is free, however strongly man is impelled to these acts of thought and volition. The spiritual act replaces experience that might lead to conflicts, but man masters them by acts of understanding and volition. Klages tried to understand it only as a contrast to experience and, therefore, pursued the relationship between the performances of the noetic system and its predecessors in his philosophy as well as in his characterology. In fact, the acts do not impose on us to look at them from this negative view. Only spirit as potential act is determined by Eros, just like in other systems of evolution. Here, one finds the excitability as to any experience or experience component; the readiness to bring into relief every detail and the freedom to grant this performance the quality of a world phenomenon. Actually, the transition of the possibility to reality of acts belongs to the realm of Thanatos, and then the spirit shows its individualizing and isolating action of the acts, the implementation of its intentions, a closing as after death and the analogies of death in other systems. That is what Klages connects with his interpretation of spirit: "The spirit devitalizes the body and takes the body out of the soul in order to kill all life." These formulations are not incorrect but present a distorted picture, because they lifted the phenomena out of the context of evolution. Death belongs to life; every actual genesis belongs to a communication. The ontogenesis of every individual and probably every phylogenesis will end once. That is the law of creation's rhythmical expression. Today's problem is that we concentrate too much on thanatos' accomplishments, and — guided by the laws of science—we perceive the cosmos as something dead. As a result, evolution is understood only as external adaptation. Inner adaptation is either neglected or misunderstood. This process, this vision, is really dangerous for man, because it emphasizes its meaninglessness, the struggle for existence and death, theses concurring with Klages' accusations of the spirit. Klages' views are, therefore, important; it is also important to clarify the relationship between spiritual acts and experience processes. In previous publications, especially in my bookThe Egoand the Regulation of the Experience Process, I elaborated on this relationship. The spiritual act inhibits the implementation of the animal experience process it reflects; the animal directness of the expression is locked. But experience continues, and

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if it cannot express itself,-it turns inward. The possibility to intensify the devotion to the world of pictures of the past and to disconnect the tie between the somatic presence from the gastrular system — and we can do that thanks to the forebrain — leads to the perception of a stimulated opposite-pole as a meaningful phenomenon. If the experience of being contained by the feeling of meaning is inhibited in its expression, then this experience process results in a spiritual act, an act of understanding its essence in a concept. This concept can be expressed in a name and with that, the noetic system is born. This, in short, is a scheme of what I discussed earlier in a more detailed way. If it is the self-pole whose animal excitations are inhibited, then the transformations of the drives into desires leads to volitional acts. After the occurrence of the understanding, we see the appearance of judgment and the conclusion and finally, the utilization of means to ends and the implementation of the planned action.

Chapter

The to

M

the

Relation Dominant

of Mental

Thirteen

Acts Hemisphere

AN'S MENTAL ACTS originate from a certain constellation of TS connected to systems of its primate .brain. These decisions, however, do not belong any more to the neural system but to a reflection of its communication; They result from the cosmic base of TS that exceeds the individual. This outcome of our analysis sounds mysterious, but it is, nevertheless, the best hypothesis to explain the neurological data with regard to understanding the role of the dominant hemisphere of our brain. This hypothesis is concurrent to W. Penfield's ideas about the localization of language in the dominant hemisphere, but in certain biosemiotic conclusions, it exceeds Penfield's reasoning. According to Penfield, not only sensory areas, such as the area striata, are determined by information from centers in the diecenphalon (corpus geniculatum laterale) but also cortical association areas (parietal temporal, frontal cortex). The most important ideational'speech area (Wernicke's temporal-parietal area) is organized according to Penfield by the nucleus lateralis posterior and the pulvinar of the thalamus. Originating from these subcortical centers, the cortical mechanisms are started and stopped. .They are connected to consciousness due to those connections and others as those in the centrencephalon. The linkage to subcortical areas is more important than the linkage to cortical areas. Penfield proved that by surgical excisions of areas adjacent to the speech center. His interpretation concurs with our understanding of the dependence of the outer systems on the corresponding inner system. Uncommitted or undetermined cortical areas are already known in many higher mammals. A chimpanzee's brain is organized just as a

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human's with the exception that its "uncommitted" cortex is smaller than ours'.' Penfield was a dualist, and as such, he wished to explain the freedom of will and thought in the light of his neurological data. Yet, he was not able to explain — from the point of view of his neurological data — the differential function of the dominant and the non-dominant hemisphere. Penfield was convinced that the thalamus and the centrencephalic system in general are of the same importance to consciousness as cortical functions. He, however, could not explain why the dominant side "organizes" speech and thought and the non-dominant side consciousness of body image and space orientation. This subcortical capability to organize a cortical function must be very malleable. If the specific function of the dominant side is impaired in childhood or adolescence, the non-dominant side will take over. If impairment of the dominant hemisphere occurs in adults, other areas in the same hemisphere will compensate to a considerable extent. A. Smith and C.W. Burklund reported a case of a 47-year old man who had total excision of the left dominant hemisphere and was able to develop "propositional speech," talk and understand. This rearrangement of the function of the non-dominant hemisphere was until now only described in children. How can we understand this extraordinary functional malleability? We presented a principal answer, but we will summarize it here and add more details. In man, a new inner communication system occurs with a new mode of intentionality, which changes the interpretation of the world and the expression of the inner life in a dramatic way. For comparison, man differs from the chimpanzee—spiritually—inspite of the rnany similarities, just as the chimpanzee differs from the bee or the octopus. It is impossible to find structural differences between man and chimpanzees. The CNS of man is structurally the same as that of a chimpanzee or an octopus;^the differences are of a functional nature. The system we share with the chimpanzee is directed functionally by a higher system, just as the gastrular system — shared by chimpanzee and octopus — is directed by the neural system. The dominance of one hemisphere of the neural system cannot originate from the neural system. It is inconceivable that a scholar trained in materialistic methodology explains it just as Baron von Muenchausen's story is inconceivable where he extracted himself out of the marsh by "pulling his braid" (pulling his own hair). From the point of view of biosemiotics, we do not need new hypotheses in order to explain the change of function. The constitution of new systems in the evolution is basically an accomplishment of TS. Weconcurwith Penfield when he assigned any new organization of the cortex to the subcortical centers. In man, however, it is not the positive role of the centers to adapt animal intentions to the neural system but, of all things, their inefficiency to reach a conclusion. Resulting from this inefficiency is the deficient development of the static tonus. Tonic innervation is not only a conditio sine qua non — an indispensable condition — for regular movements, but also for the direct

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expression of the nature of the self-pole of the inwardness. The human neonate is not capable of standing upright for many months after it is born. This process is handled by TS, with acts to determine the identities of communication. For this intentional performance, TS does not. need the neural system. On the contrary, TS needs the neural system inhibited by conflict in order to establish the second and third phases of the actual genesis and supplements these phases by those neural functions that are determined by noetic acts corresponding to their direction and course. The new self-pole of man becomes the nucleus of its ego in its inner system. This process is based on a new function of the extra-pyramidal centers of statics. The upright position of the growing child locks definitely the entry to animal intentionality of the systems. At the same time, it leads to a relative liberation of the neural system in the prosencephalon. This liberation of the cerebral hemispheres from the " gastrular" midbrain gives the imaginative neural system new chances for development. The formation of the ego-nucleus terminates the nidicolous phase of the child and puts the cerebral hemispheres on the specific human track. By intensifying the attitude towards the past and the future, new conflicts occur in the imaginative sphere of neural intentionality. These new conflicts, accompanied by new functional inhibitions as a result of lack of decision-making in the inner system and as a result of neural function, will be pushed into noetic decisions. In that way, the constitution of the appearance of the ego starts as the expression of the development of the dominant hemisphere of man. I designated the performance of the dominant hemisphere (under the guidance of noetic acts) as a function to the ego, because now the contents of experience and behavior, speech and action, obtain a typical human form. The exact hypotheses concerning the shift from animal to human forms are difficult to prove. When stimulating a cortical motor area (for example, during an operation), the patient will perform a corresponding movement, but he does not feel it as his movement, performed according to his freedom of choice and initiative. The movement is automatic; it is not the animal's movement. During a symposium of the Pontifical Academy of Science on changing concepts of the precentral motor area, C.G. Phillips discussed this problem again. Because of the absence of spontaneity and free choice, Penfield's idea was that the precentral motor area is not the origin of movement impulses, but rather a transfer center for random movement impulses. The origin of these impulses, Penfield believed, is located in centrencephalic centers. Phillips is of the opinion that collateral centrifugal fibers of the pyramid axon create a feedback in the centreiicephalic center and, in that way, produce the feeling of spontaneity and volitional activity. This hypothesis contradicts the phenomenological view that every experience must be based on intention, with a corresponding representation of the person who experiences and the experienced content. Collateral feedback as described above is insufficient for that purpose. Furthermore, the respect for hufnan sovereignty and freedom, for the

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essentially human aspect, is missing in this hypothesis. Penfield was right when he assumed that the origin of spontaneous movements is not in the cortex, but rather in the inner system. Penfield was wrong, however, when he assumed that human spontaneous movements originate from the subcortical centrencephalic systems. In mari, all cortical and subcortical centers belong to a secondary system. They are not representative of the "pure ego" (Husserl), and they are not the source of the noetic acts of thought and volition. The dominant hemisphere is geared to stimulate and induce performance of acts (as described above) but it does not express the intention. The dominant hemisphere can also perform automatic acts if and when sufficiently trained by the ego. When we assume that the origin of noetic acts is not within the neural system and not within the dominant hemisphere, then we can understand that a considerable number of centers can be destroyed and be learned by the other hemisphere. We also understand that in the adult, the non-dominant hemisphere can relearn partially and learn the functions of the dominant hemisphere. This requires an extraordinary effort of the patient in order to produce the tension of the inhibition to establish the acts. The patient tires easily, but with adequate training, they accomplish a lot, a thing which cannot be explained by a primary tie of the noetic acts to the destroyed centers., Biosemiotic theory can explain why only one hemisphere becomes dominant for speech and thought and why this should be the left one. In 1959, Penfield and Roberts collected the relevant data and discussed it. Actually, TS, with its noetic acts, can operate everywhere in the neural system if there areadequate conditions. Because of adifference in structure, the pre-requisites for the acts of the nuclear ego are better on the right side of the mesencephalic substantia reticularis and better for the ego-appearance in the left hemisphere. If one examines the asymmetric distribution of organs and functions in the body, then one can show in the total animal order (even in the invertebrates, such as with the snail and also in the vertebrates) the tendency for the right side in the case of self-pole functions and the left side for opposite-pole functions. In 1950, I rearranged and reexamined the material related to this question. Naturally, both sides of the CNS can perform both functions, because that is what is required by the environment. When the adaptation to the environment does not play a role, however, such as in the distribution of organs within the body or in regard to the immaterial connection with TS, the tendency to the right side in the case of the self-pole and to the left in the case of the opposite-pole becomes evident. The neural system is connected in its primary intention with past and future and secondarily through the gastrular system with the environment. If, in this system, a conflict causes inhibition of the actual genesis, then the preference for one side or the other is carried through; the increased maintenance of the unit of body image and body, a static phenomenon accomplished by the cerebellum, is performed more intensively and faster on the right side. This holds true also for all other functions of the opposite-

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pole in the right side of the body and leads to an asymmetric organization of inner-adaptation to the new system in the left hemisphere. One should, however,notequateeyednessandhandednesswiththeasymmetricrelation to the system of noetic acts. Eyedness conies about as an adaptation of the neural to the gastrular system, and subsequently to the somatic environment. Clinical observations proved that the preference of the dominant eye is not dependent on functions of the hemisphere. Handedness is an achievement of the hemisphere and generally of the dominant hemisphere. But in this case, there are many other environmental factors that also play a role. Handedness and localization of speech do not have to correspond. Penfield and Roberts reported such cases. The dominant hemisphere becomes the center of a higher system when a human ego has been formed. The ego exists only in these acts. All these acts are decisions concerning information of the neural system. The ego does not own a system of itself with information. If we speak about a noetic system in the dominant hemisphere, what we are actually saying is that we deal with the organization of the collaboration between neural system and^ its capacity for acts and the expression of the result of this act in language, which, on its part, is also dependent on the neural system. Only by means of language can the new specific human form of intentionality organize itself — though not as its own system but as a derived system. As a result of this development, man gave up its original animal organization. Let us make clear what were man's gains and what were his losses. The noetic acts are not primarily directed at the world but rather at1 the experiencing of the world. It is a communication between a higher, reflecting type of subjectivity and an originally animal form of subjectivity. As necessary decisions are added, also for this originally animal form of experience of higher reflecting stage, man is lifted out of his animal origin. Manstopsbeingananimal. What is he now? Manisfree. Mancannowface all contents unrestrained by animal intentionality. In addition, man has at his disposal the unlimited potential of intentional attitudes that belong to the essence of TS, independent of any system. Man can, however, use this freedom and this potential only insofar as experience allows, that experience transmitted to man by the original' systems. But man can make all components, all aspects and details of this communication process, the goal of its special intention. He can lift them out of the stream of experiences and regard them as units, ideas. Everything that becomes objective has the capacity to be a constant center of various experience processes and reveal its essence and its many aspects. This, however, requires more action. Most important is the isolation of the content of all spiritual acts out of the original intentional context of life and experience. This isolation is the price man pays for the freedom of his ego. This freedom of acts and this new horizon of intentionality does not give man anything for his life. It terminates the original-animal experience process to which man was intended. Man would die if he were to exist on the basis of this thought exclusively and persist in it.

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The original acts of ego-formation are only acts of neutralizing animalism. In psychoanalytic theory, one also connects the transition between primary and secondary process with some kind of neutralization, in this case, that of the libido. This transition points out at the specific human change. But psychoanalytic theory is not capable of taking into account all phenomenological as well as neurophysiologies aspects of the human body, which is so close to that of the animal. On the basis of the capacity to neutralize the animalism, the new system develops just as we see in previous systems. The self of the human child all the time relinquishes its capacity to oppose its ego to experience in order to surrender to the experience. This kind of experience is not animal right from the beginning. It is only because of that, that the human child, in the secondary hidicolous period, faces conflicts leading to the formation of the ego. Every act of the nuclear ego provides the function of the fof ebrain with changes for intensification. For that reason, the imagination, the fantasy, plays a much greater role in the life of the child than that of the animal. Again, I point out at the secondary nidicolous period of the human neonate by saying that at birth, the neural system did riot assimilate the gastrular system in the way we find it in genuine nidifugous animals. The neural system has to mature through the development of the gastrular undersystem, while the foundation for the noetic system is already laid. It would be an interesting biosemiotic exercise to describe the life cycle of an anthropoid, say a chimpanzee, and to compare it with a human in order to emphasize the difference between an animal with a dominant neural system and an "animal" with a dominant noetic system. In the case of animals, the analoga of two previous systems have to be assimilated by the dominant neural system, and in the case of man three previous systems, the cellular, the gastrular, and the neural system. The maturation and life cycle of human nature defined by the noetic system differs considerably from corresponding phases even in related animals. It is necessary to expand here on the maturation of the neural system because we can understand the development of man completely from its noetic system, that is, the maturation of its ego with its expression in the performance of the dominant hemisphere. These phases take place in ontogeny just as described in the phylogeny of the neural system. Initially, the cellular mode of intentionality is assimilated by the noetic system, the gastrular system and then the neural system until finally, the noetic system unfolds its own specific mode of intentionality. The dominance of the noetic system extends to the neural, gastrular and cellular communications, and this is the end of the development of the system. This sounds very schematical and seems meaningless, but one should not forget that psychoanalysts, and also Jean Piaget, presented schematic descriptions of the development of the human personality. In this framework, when discussing the logical foundation of biosemiotics, I would like to mention Erik H. Erikson's description of the phases of personality development, particularly because he covered the total lifecycle.

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The psycho-sexual development according to psycho-analysts, differentiates between oral, anal, genital and latency phases, all between birth and puberty. From the point of view of biosemiotics, the noetic system assimilates the cellular mode of intentionality in the oral phase, the gastrular mode in the anal phase, and the neural in the genital phase. In the latency period, the noetic mode of intention determines the ego and its development. According to Erikson, the oral phase is characterized by the phrase "I am what I am given;" the'anal phase by "I am what I will;" the genital phase by "I am what I can imagine I will be;" and the latency period by "I am what I learn". This is a felicitous and bright formulation. Only in the latency period does its development begin in thought and volition as a dominant system. The child removes itself from the irrational intentions of childhood. It becomes a student and starts participating in the relevant world of adults. The dominance of the ego controls the imaginations of the neural system and utilizes them in order to eke out for itself a place in society and to identify with its social role. Then it learns to be assertive in the sense of gastrular intentionality and to overcome resistances. Finally, the ego penetrates into the sphere of cellular intentionality; as father or mother, it generates its own children and creates in that way a new inter-subjective system. The family shares one function with the cell, namely, that children remain in its boundary more or less as parts of the parents until they become independent and leave the nest in a way comparable to mitosis. If an animal reaches this stage, he is also sexually mature. In irian, we find a latency period, an interruption of the psychosexual development. This also points in the direction that man has an additional system which it does not share with the primates.

Chapter

Thinking

Fourteen

and

Speaking

J

I

F THIS INTERPRETATION of the development and the constitution 9f the system of the dominant hemisphere is justified, then it has to deal with the most important expression of this system . . . language. We have to explain the nature of human language in general, but semantics and syntax in particular. We do not intend here to give a full analysis. But I am of the opinion that from our point of view, we can shed so much light on speaking and thinking that we enrich our admiration of these miraculous products of the human mind. Let's take this from the start. When you observe a dog, the name German shepherd might come to mind. What happens in your CNS is the fusion between the view of thedog together with micro-psychological impressions from many other dogs observed in the past. In contrast to other dogs, you are neither immediately attracted or repelled, but you concentrate on its appearance or on your relationship to find out whether you might understand the situation better. These additional components of reflection in the micropsychics are already specifically human. It is a result of the distance in statics between own and alien. Whatever is uncertain in the experience, we terminate by saying: "German shepherd," not bull terrier nor any other species of canine, just Germari shepherd. Even if you would have been aphatic, you would not have been able to recognize the name of the dog but would have recognized it. In the brain, nothing happens except for a change in a column of cells responsible for the recognition of dogs in the parietal-temporal field of the dominant hemisphere. Present physical theories will not denounce this physical change as a result of a mental act.

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In the first chapter, I quoted Eccles as to the change in brain tissue as a result of a mental act. At the quoted symposium of the Pontifical Academy of Science, this point of view was held by Gomes. According to our transcendental-phenomenological hypothesis, it is a case of a TS act constituting a sign, but which itself is not derived from any sign producing instance, just like the acts that started life on the image stage of communication. These acts are unconscious, but the ego, constituted in noetic acts, perceives the object consciously. As a sign in the image stage, the cell or columns of cells, changed by the act, represent the whole triadic communication process. This is not only the sign for this act, but. it represents the unit that generated the act as well as the object caught in the act. This area in the brain, a cell or a column of cells, does not represent essence and appearance of the dog. That is the function of the experience structure in.the neural system, expanding in depth and width, which mediates such experience. Understanding comes about on the basis of such a neural structure. It adds to the corresponding experience an aspect of existential understanding. Without the context of this neural function, the act would not have an empirical meaning. Conceptual comprehension is expressed in names. These names form units in the system of a language, just as one cell relates to the other. They are symbols of understanding. As the sign of a name, they not only form a unit, but represent also the unity of the name-giving object with the namereceiving object. But beyond that, we find in the names as little of the experienced qualities of the object as we find in the brain in the cells which are stimulated by the appearance of the object. A name can be a random sign, and in various languages, different names characterize the same object. This analysis of the act of concept formation holds for all noetic acts. The nuclear ego, detached from the intentional goals, creates a new relation to these,goals. Instead of the direct animal relation, it forms a thoughtful human relation. Noetic acts, even acts of volitional decisions, are represented in the corresponding ganglia in the neural structure of the dominant hemisphere. From these points —just like switches.in a rail system — the original function is changed. Two factors that determine the choice of these points are located outside the points. One of these factors is the specific human factor inhibiting the animal function in the neural system; the other factor is the non-attached TS. These two factors remain active even after destruction of the whole noetic system, developed in the dominant hemisphere (for example, after hemispherectomy). But, as we saw already, in certain conditions they may build a new system. These two factors, however, are not only capable of forming and regenerating a noetic system, they can develop completely different systems in individuals of different populations. Also within a system, they can perform an extraordinary wealth of different accomplishments. The wealth of thought and the manifold expressions of language exhibit this capacity

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of the noetic system. If man changes trie world :through culture and civilization, its special creativity becomes manifest in language. Man creates an image of the world in its thoughts, concepts and judgments, and it presents this conceptual picture in words and sentences. At least, this is theobjectivesideof man's speech. In animals, we find almost exclusively expressions of affect in their communications. We are amazed atfindinglanguage containing objective information in the symbolic dances of the bees. But this amazement is not justified. One should compare it to the picture-phase of communication, the lowest phase of unconscious life. This phase builds a knowledge of the world in the symbols of various intraorganismic communication systems, especially in the outer system and the representatives of the opposite pole. The knowledge of the world transforms organisms into a microcosm, which reflects the various aspects of the macrocosm. ~ If man, in the thought-symbols of his w o r d s / c a n present a more extensive detailed picture of this macrocosm, then he harvests the fruits that grew in the picture-phase of life in the evolution. But we have to ask ourselves the following: Why can fnan produce this harvest, and what differentiates the symbolic representation in his language from the language of the bee dance? I analyzed these dances somewhere else. Bees express the intentional relationship to the place of food by means of symbolic movements of the body. In their flight, they indicate—as if by pantomime—a picture of the direction to the place of food and the distance to that place. The symbolic representation of the intentional-relation by means of movements of the whole body corresponds perfectly with the experience horizon of the gastrular system. It is a relationship between the own body and the other bodies, fed by the needs of the drives. The language representation of facts and relationship between facts can be completely objective. It does not have to contain anything personal or related to the body of the person. In addition, man can represent symbolically not only one kind of relationship but a multitude of facts and the relationships between facts. It is the same basic property of life appearing both in human language and in the bee dance. TS stands at the beginning of life with its message of objective meaning (that is, independent of individual subjectivity) of the bodily organization of plants and animals. TS manifests this quality in the consciousness of man only when it designs an objective abstract picture of the experienced cosmos. The basis for this objective picture is the prirnary isolation of the egonucleus from the animal mode of intentionality and a result of the reflecting nature of noetic acts in relation to experience processes. The intention of noetic acts is primarily not directed to the world, but to the experience of the world as transmitted through the neural system. They can make every detail and every phase of this experience process into a specific act. They do not need for their intentions a special structure with inner and outer systems or self-pole and opposite-pole. They can thus concentrate on the beings, their appearances, their bodies, and the

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relationship between them just as they are transmitted in the opposite-pole and in the outer system of the brain. The formation of thought in the, subjectivity of an empirical ego does not infringe on the,objectivity of content in this case. The origin of noetic acts in TS is supra-individual even though the empirical subject is formed by such acts. The performance of the empirical ego appears in the contention of declared truth in that the shadow of subjectivity is cast on that objectivity, because the contention may not be justified. In order to say something meaningful about the world, a single act is not sufficient, because every experience process presupposes the relationship between an inner and an outer system. Facts and processes in the world are. communicated in sentences, expressing judgments. Both judgments and sentences are basically bi-articulate. Something is said about something. Grammatically, a substantive meets a verb and logically, in opposite order, a functor with an argument (an independent variable). This bi-articulation is necessary, because in the brain only the relationship between inner and outer systems can transmit or express meaning. Even in the above example of the "German shepherd" we use one word as a name, for a concept; subcortical as well as cortical centers (inner and outer systems) participated in the act of the experience process. But a name is not enough to transmit the meaning of an experience in words. We need, therefore, a judgment, a declarative statement, and these have to be at least bi-articulate, reflecting the relationship between inner and outer systems.. Naturally, declarative statements may have more than two members, not only when the verb is transitive and needs an object. Attributes, adverbs, secondary (subordinate) clauses may be added, and the sentences may appear in many forms. Franz Schmidt proved in his Logicof Syntax that "the syntactic members that enlarge the simple sentence... represent predicates, which potentially judge. The bi-articulate or tri-articulate judgment is completely present; only the moment of statement of a real or ideal situation is derived silently, from the main clause. We combined a number of judgmental thoughts in a sentence, and this system of thoughts is actually what we call a sentence. Only the so-called 'naked sentence' expresses a single thought, a single judgment." Schmidt also applied this analysis to non-indogermanic languages, such as Turkish. From our point of view, this must be applicable to all languages even those with completely different rules of grammar. The relationship between inner and outer system changes already in the phylogenesis of the vertebrate CNS according to the stage of dominance of the neural system over the cellular and gastrular system. The number of stages is increased by one in the case of man as a result of the development of the dominant hemisphere. According to the stage of this development in various peoples and cultures, the syntactic structure of language will be different. But the reflection of the relationship between inner and outer systems, self-pole and opposite-pole, and the various sub-systems of the neural system has to be the same in the linguistic expression of various peoples, because their brains

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have the same structure. It seems to me important to mention that the wellknown American linguist Noam Chomsky presented a theory of language that corresponds with mine in many aspects. The basis of this theory is the capacity of people to immediately understand a new thought in their own language, even when they encounter it the first time. Likewise, that people are able to pronounce such a thought. The actual act of thinking does not appear-in the language. The spoken language is a "surface structure." Beneath it is "an underlying system of elementary propositions." By means of "grammatical transformation," one can transform the structure-in-depth to a surface structure. The structures-in-depth are the same in all languages, although the means of expression may be different. Noam Chomsky pointed out that this vision was shared by many linguists and philosophers from Descartes to Wilhelm von Humboldt. "The central doctrine of Cartesian linguistics is that the general features of grammatical structure are common to all languages arid reflect certain fundamental properties of the mind," and "the strong assumptions about innate mental structure made by rationalistic psychology and philosophy of mind eliminated the necessity for any sharp distinction between a theory of perception and a theory,of learning. In both cases, essentially the same processes are at work; a- store of latent principles is brought to the interpretation of the data of sense." Chomsky and Jerrold J. Katz, another representative of this brand of science, assumed just like Schmidt that unconscious rational performances are the basis of understanding and speaking a language. Biosemiotics explains this phenomenon as a collaboration between the noetic and neural systems. Another theory of language is that of E. Frey in his Reflexionsanalyse. This theory is close to that of von Brentano and Hiisserl's theory of the intentionality of consciousness. Frey, chose the acts of reflection which, according to the phenomenological point of view, were necessary for building a sentence. In these analyses, one finds a hidden logical structure within the grammatical structure. Of all linguists, Frey was nearest to our vision, especially because of his relation to phenomenology. The hidden logic of all these linguists is nothing else but the logic of the systems, which played a role in the formation of language. If we know these systems and the mode of their intentionality (that is, the neural system with its cellular and gastrular analoga and the nature of the relationship of the noetic system to the previous), then, logically, there should be a solution for, the problem of language. This sounds too self-confident for a layman, but I believe that I can do it, because I am convinced that according to biosemiotic analysis, one set of laws dominates the psychophysical evolution. This lawfulness is reflected in the language as expression of all the previous systems. A statement can be meaningful only if it reflects the' experience process as transmitted by the neural systern, and for that goal, inner and outer systems must collaborate. "Beautiful goes fast" is a sentence without meaning, because in the subject "beautiful," the performance of the subcortical inner system is not manifest. One needs a name for a concept, based on experience. It must

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carry the qualities and relationships of the subject. In "beauty passes," the adjective "beautiful" becomes a substantive, and therefore, it can be part of the statement. This meaning is of a general nature in the neural inner system. The TS decision which assigns meaning to the sign process, enters the inner system. The substantia reticularis is a subsystem of the CNS. It is very likely that if the substantia reticularis plays a role in normal consciousness, then the substantia reticularis must be changed during psychotic disorders. Just as the ovum is the basis for all other cellular differentiation, so is the substantia reticularis the analogon of the cellular intentionality and as such, the basis for experience and thought. The decision will be made according to the type or species involved in the experience, also when this experience is of a concrete nature. This decision is an intention, which needs an outer system to be implemented. The outer system has to collaborate with an inner system in order to realize, in order to let appear the general theme, particular things and processes. Thus, the participation of the cerebral cortex with its judgment and statement is necessary. The cerebral cortex needs information from cellular and gastrular analoga before it can make a judgment. The substantia reticularis as representative of cellular intentionality stimulates the cerebral cortex. It should be clear that noetic acts are directed to experiences transmitted by the neural system. The neural system on its tum receives information from the substantia reticularis. This complicated situation concerning the inner and outer systems is reflected in many languages. It is the link between subject and predicate — the verb "to be" appearing in many statements. Instead of "the man walks" one could say "the man is walking^ or "is a walking man." However, if the excitations of the substantia reticularis are the basis for all beliefs in reality and truth related to the verb "to be" then there must be many different meanings to this word.. The logician is quite familiar with the various meanings of "to be": 1. , : 2. 3. 4. 5.

I am thirsty. The tree is green. Your dog is bigger than mine. Socrates is Plato's teacher. Lions are predators.

In 1,2 and 3, "to be" is an auxiliary verb for the various predicates. But also, here are nuances according to the various excitations of the substantia reticularis. In 1, the excitation of the substantia reticularis is derived from information within the body; in 2, the excitation is.derived from optical stimuli; in 3, there is a combination of peripheral optical stimuli combined with centrifugal cortical stimuli and the cortical inner system. Without that, a comparison would not be; possible. In .4 and 5, the noetic systern of the dominant hemisphere combined with a cortico-fugal action of the substantia reticularis is necessary in order to reach the final result. Like the analogon of the cellular system (the substantia reticularis), the

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gastrular subsystem of the neural system also becomes excited by various stimuli. Through this, various types of experience, and therefore various reflections in noetic acts, are transmitted as various forms of thought and speech. The gastrular system teaches us the difference between own and alien bodies and the interrelations between them, This difference is based on movements. It is the basis for our comprehension of an objective real world. The neural system is not able to transmit this direct contact with the world of bodies. The neural system communicates with the essence and their imaginary representation in space and is directed to the past and the future; while the cellular and gastrular system are more geared to the present. The neural system, however, adapted itself to the present, to bodily reality, due to a built-in gastrular analogon. We are not at all conscious of the fact that our contact with reality is not direct, but wrapped in a picturelike illustration.- If we increase the contrast between gastrular and neural systems by means of stimulation of the nervous vestibularis and the nervus opticus, then we are easily convinced of our picture-like experience of the material world. Thought and speech take the gastrular structure of experience into account in different ways. On principle, the formation of concepts and judgments, cannot be based directly on the gastrular system but on the neural system. All concepts are thus derived from experience of living beings, and they keep their general character. Concepts and corresponding names, such as "cats" are connected with the essence of cats and are applicable to all cats, not to one specific cat exclusively. Even if I speak about my friend; Jane, I do not refer to her as a specific human body at a certain moment, but as to a personality existing in a certain period of time, a person whom I have met several times. This measure of generality and abstraction is the toll paid by the gastrular systenrto the neural system. On the other hand, the neural system gets its information of the material or real world through the mediation of the gastrular and cellular systems. The cellular system, as we saw, is already represented in the gastrular system by means of the quality of sensory impressions. We do not have to be surprised that we can relate concepts and names to the direct origin of the experience horizon of the neural system as well as to the indirect origin of the experience horizon of the gastrular system. In the former case, one concentrates more on the content (signifies its connotation) and its intention; for example, one accepts the word "cat" as a name for something cat-like (feline). In the latter case, one accepts the idea as a name for a class of cats, one perceives "cat" as an abstraction of the class ofcats. Thename"cat" designates a real object, the extension of the concept stands in the foreground. That the experience base of the concepts is derived from two sources, two communication systems with opposing intentionalities, is reflected in a prolonged struggle in the history of philosophy, from the early Greek philosophers until the present day.

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Out of.ignorance with the various systems, one is inclined to assume only one source as the origin of human experience and thought. Embarking on the communications of the noetic and neural systems, one ends up in the camp of the idealists. If one assigns to the concepts and beings a life of their own, then one finds oneself to be a realist (nominalism and realism are expressions of the medieval conflict of the Universals). If one takes the cellular and gastrular systems as sources, then one finds oneself in the camp of the.positivists and materialists, while nominalism as giver of names to abstractions is derived from gastrular sensory impressions. The present day controversy between logical positivism and empiricism on one hand and the representation of a generative grammar on the other hand is a modern version of the conflict of the Universals. One could expand on this issue and its historical development, but I can only point it out here. In any case, the transcendental-philosophic foundation of biosemiotics identifies more or less with the idealistic point of view. Due to the intentional possibilities of the TS in all the intra-organismic systems, no system has — from the ontological point of view ^ - preference over the others. The interpretations of the higher systems are more abstract and more dependent on previous systems, but they are also more abundant. The languages themselves indicate in many forms the origin of their experience basis out of the three undersystems, which are united in the neural'system. One way to emphasize the gastrular origin of some reality, in spite of its general nature, would be the use of a demonstrative pronoun. For example, "this cat""or "that house." Even the use,of a simple article assigns individuality to objects. _ The sexual differentiation — male, female, neuter—may play a role in that on the'level of cellular intentionality, no clear distinction is made between own and alien. Also, inanimate things are interpreted, physiognomically; that is, according to the characteristics of the observer, they are assigned a sexual article (such as le, la in French). If the sensory impression is not so much gastrular and if thought wishes to grant a bodily reality to the observed things, one uses an undetermined pronoun (by logicians designed as a quantifier), for example," some," " all," "one." This means the use of the gastrular system by.the neural system, as required by the higher noetic system.The specific influence of this neural system on language manifests itself in that inanimate objects are.brought to life and non-concrete experience components are seen as pictures. A tower "lifts itself" on a hill, the way "winds" through a valley, the mountain precipitates to the North. Inanimate, t non-moving things are described by movements derived from human or animal behavior. Somebody has a "cold, ( nard" personality or a, "warm" heart, although the hardness, cold, heat are sensory body .qualities and not qualities "of human personalities. But the specific intentionality of the neural system transcends the material, realistic meaning of the information of the previous systems. All experience contents are constituted only in the imagination. ,A11 movements are only.yirtual; imaginary movements, all goals of intention

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are in the past or in the future. We described earlier how this system succeeds in creating the experience in the present world of senses, namely, as a result of adaptation to previous systems. But one has to be aware of the abstract nature of the dorsal neural system of vertebrates and man and its symbolic meaning in order to understand the necessity of personification and the use of metaphors in language. It is no matter of fact for us to talk about "inflamed* passion, about "cool* considerations or "repressed" hatred, while we are not aware at all that we are speaking in pictures. In all actuality, there are no flames, no low temperature and nothing is to be pressed. If one interprets a personality trait of somebody with the help of the neural inner system, one actually deals with a condensation of many experiences with many people. How would one express in language "hardness of the soul?" One would describe other situations where "hardness" plays a role. Instead of that, the creative spirit of language chooses a quality of stones and metals (experienced in the inner system as inflexible and which one cannot influence) which can be experienced in the outer system in a sensoryconcrete way calling people "hard." Language uses personification and metaphorical descriptions as expression of the noetic system. Language proves the biosemiotic thesis that analogous representation of lower systems into higher and vice versa leads to unified performance. The intentionality of the noetic system manifests itself very clearly in mathematics. The origin of mathematics is the reflection on units that are identical one with the other. But these units are abstracted from the object, and only the isolated unit is perceived. These units are combined in groups, form numbers and are expressed by special signs. If one, assisted by the signs of numbers, learns the laws of the noetic system, then one learns the language of logics and has gained the basis of mathematics! Mathematical thinking uses;the same acts as ordinary thinking b u t adds a reflection on the results. In spite of the high degree of abstraction, it keeps the units of ordinary thinking and its roots of contextual experience of the concrete reality. ^ Mathematical symbols enable abstract summaries of the reality structures. They enable us to get access to relationships between reality structures that would have been hidden without the mathematical approach. The success of the inner adaptation of the noetic system to the neural system manifests itself in the truth of the linguistic statements. The communications of all the systems unified by the noetic system leads to the situation that truthful (genuine) statements grasp reality in an adequate fashion. Physics and chemistry are interested in information of the cellular and gastrular systems that transmit the material reality. Positivism and logical empiricism, however, lead to an unfounded tendency to prove (verify) their epistemological and ontological information by means of conformity with gastrular systems exclusively. Understanding of biosemiotics would prevent them from this bias. In these remarks on language, I concentrated on noetic acts based on the

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opposite-pole, and I did not take into account acts based on the self-pole— acts that constitute the ego. Without participation of the self-pole, no thinking or speaking would be possible. Even in the case of objective statements, the contention that a thing is correct or truthful is a performance of the ego as a speaking subject. This aspect of language — ordinary language — is well analyzed by many authors (Wittgenstein, Ryle, Austin and others). As a result of metaphysical prejudices, the pragmatic aspect of language is one-sidedly exaggerated; and speaking is reduced to some kind of acting. If this is done, one cannot gain any more an understanding of noetic acts and their relationship to the structure of the experience processes. Naturally, there are words whose meanings are not coined by concepts; for example, the conjunctions: and, but, for, and so forth. They express the link between grasping elements of an experience-process with other such statements. They urge the listener or the reader to make a movement corresponding with the reflecting intentional attitude. But this is primarily an inner and not an external acting, which is expressed only by words. And we can add to every linguistic utterance an introduction — "I maintain," "I am of the opinion," "I believe," I doubt," "I deny," "I want," "I promise," "I swear" — according to the context. These additions reflect the position and attitude of the self-pole, accompanying the action. If one interpretsbehaviprisucaUy this expression of inner attitudes and movements, one misunderstands essential dimensions of the phenomenon of language.

Chapter

Parallels Viktor

von

to Biosemiotics

Weizsaecker's

Fifteen

in Writings

r

T

HIS SURVEY OF biosemiotic theory of evolution is at the same time the basis for a new anthropology. Man did not appear by chance in the course of evolution. The history, the creative task, coined his personality right from the beginning. The prevailing scientific theory avoids this question of origin and the assigning of meaning to evolution, and therefore, overlooks the essence of the human being. This one-sidedness tried for some time to explode the narrow framework. Of these efforts, I mention the Gestaltkreis by Viktor vonWeizsaeckerandthephilosophical anthropology by HellmuthPlessner. I mention them both because they tried to remain in the framework of natural science and because they are close to the viewpoint of biosemiotics. Von Weizsaecker was a neurologist. His view of the limitations of the neurological methodology, especially in regard to the image of man, is not far removed from the reasons that led me to biosemiotics. Hellmuth Plessner was a philosopher who first studied zoology. His main work Phases of Organic Existence and Man is the fruit of this zoological period. His opinion about the similarities and differences between man and animal complete and illustrate the theory of stages in biosemiotics. The anatomical and physiological analysis of the CNS and the possibilities, especially the technological possibilities, to examine patients, determined concepts and theory in neurology. According to von Weizsaecker, the concept of conduction, "Leitung," a term derived from the theory of electricity, is of major importance. A physical stimulus hits a sensory organ; this excitation of sensory cells is transmitted by peripheral nerves, intra-

Paralkls to Biosemiotics in Viktor von Weizsacker's Writings 91 central- ganglia and nerve fibers to centers, which transform a subjective phenomenon, a perception, and a percept of the stimulus; or the excitation is transmitted to other centers which cause the organism to react with areflex or an action. This chain of events can be studied experimentally (except the subjective phenomenon) and be proved objectively. The concept stimulus, specific excitation of sensory organs, afferent fibers to sensory centers, motor centers with efferent fibers to motor ganglia in the spinal cord and other avenues, became the bread and butter of neurology. All described factors are delineated clearly, just as they are well-defined anatomically. Anatomy and physiology promise a ready-made machine-like model of the structure and functiori of the CNS. Von Weizsacker attacks this naive optimism, pointing out the general experience, experimental and clinical observation and epistemologicaV reasoning. The concept of conduction might be important to explain single nervous functions with a similar outcome. In terms of the organism, the performance stands in the foreground, and in this area, one performance can be the result of different avenues. The organism as a subject is capable" of spontaneous movement arid becomes a factor, determining the chain of events in the CNS. If we wish to understand acts and their variations, we have to regard acts as units composed of receptor and motor functions, inseparably. Von Weizsacker used vertigo^as an exarriple. I analyzed the relationship between sensory arid motor functions of vertigo in my book Symbolism'of Brain Structure. If you starid on a bridge in winter next to a river and watch the floating sheet of ice go by, it often happens that you believe that the river's current stops and tha.t you and the bridge move against the directioribf the current. In experiments Of optokinetic nystagmus, you can study this phenomenon iri detail. The subject watches a drum with alternating black and white stripes. When the drum is turned, the eyes follow the movement of the drum in slow motion until a certain speed, then the eyes jump backwards. And then the cycle of slow and fast eye movements starts again. The eyes move in the direction of the drum, and the body of the subject also has a tendency to move in the same direction. The subject might even lose his or her balance and fall. Before falling, a change in the perception of the movement appears: the drum seems to halt and the subject seems to move in the opposite direction. This motor illusion appears faster if the subject's attention is less • focused on the stripes. P. Vogel reported a similar experiment. If one moderately stimulates the nervus vestibularis of a subject who stands with closed eyes and feet joined together, the first reaction is to fall in the direction of the-anode. No imaginary movements appear. If one fixates head and body of the subject, an illusion of inotion appears, the subject turns in a sagittal or horizontal direction. One can compare the optokinetic experimerit with the vestibularis experiment like Vogel did. Von Weizsacker's conclusion about these experiments is that a changed perception of the environment leads to a loss

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of balance even when the objective environment did not affect the balance in a mechanical way (stimulation of the labyrinth JPH). The conclusion is that we are related, "glued," to the environment and its objects. Certain parts of the body are glued to certain parts of the environment. Von Weizsacker calls this phenomenon cohesion (page 89). If you put the subject in a swivel chair, then vestibular reflexes, when turning to the right, are identical with the optokinetic effect when turning to the left. If body and chair turn with the same speed and in the same direction, the reflex does not appear in spite of the labyrinth stimulus. The conclusion of these experiments is that these so-called reflexes do not deal with single stimuli of single receptors but indicate a relative dislocation between body and optical environment. Physiologists do not know how to deal with this discovery. The relationship between organism and environment is not compatible with the theory of causality. The concept of the Gestaltkreis was used in neurology before the introduction of cybernetics. Cybernetics and modem system constructions are not capable of explaining the relationship between the subject and its environment other than through a mechanical model. But according to von Weizsacker, nobody explained the presence of a subject in neurology: "All differences between inorganic and organic circle around subjectivity. The object of biology is an object housing a subject." "The cohesion hypothesis leads to the experience principle, and in that way, the introduction of the subject in biology is a fact. Every perception and movement occurs in a new framework of the encounter of man (or animal) and his environment." As an additional example, von Weizsacker described the interaction between chess players. He said that players strive to pre-empt each other, to predict the opponent's moves. If one side had prior knowledge of his or her partner's move, then there would be no game. And without guessing, there would be no game either. In his words: "The realization of the game is related to the connection of guessing and observation and not related to cause and effect according to a certain law. Perception and movement relate to each other just as the moves of the chess players. They are realized only when predetermined as possibility, not as necessity.'' Von Weizsaecker remarked that as Schopenhauer did, E. yon Hartmann and Freud also canceled the equation "psychological = conscious" and recognized the unconscious as a psychic entity: "In that way we have to cancel the equation 'psychological = subjective'. In other words, also ah unconscious person (or an organism that does not perceive something psychological) behaves as a subject in relation to its environment. This is not defendable from a physical or physiological point of view." Von Weizsacker regarded the theory of the Gestaltkreis as an extension of rudiments, early beginnings of biology, psychophysics and natural philosophy. In many places in his works, there are hints that can find completion and a final answer in the communication and system theory of biosemiotics. For example, he said: "Introduction of the subjective does not

Parallels to Biosembtics in Viktor von Weizsacker's Writings 93 mean restriction of objectivity, but much more the union between objectivity and subjectivity. Here, we discover a change in the concept of science. Here, science is not equal to objective knowledge, but more as a sincere acquaintance of subjects and objects. The encounter, the acquaintance, becomes the nuclear concept of science." But—we ask—does a science of encounter and acquaintance of subjects arid objects, which uses brain and language, not need a communication theory and a science-of -signs such as biosemiotics? One more quotation: "For a way of thought based on science, it is difficult to accept the demand to regard the relationship I-environment not as a couple but as an original unit. Maybe it would be easier to accept such a view taking as an example the following scene: In complete relaxation, we feel ourselves part of a lovely landscape. Nothing in this moment points to a division—I-here and it-there. I was there and there was here. This kind of experience has to be introduced also in scientific analysis. Experience teaches us^hat if I and environment are two things, it is not necessary that they are always two things. It is very well possible that they are derived from one. In order to erriphasize this view of unity, I designated the term cohesion." Does this relationship of unit and couple and fusion of this "two-ness" in the coherence not correspond with the fusion and polarization-phase of the communication process? Is the directness of I-here and I-tnere and itthere and it-here (in the perception of the landscape) not a revelation of the coritext of meaning resulting from the unity of TS? Wordshave many meanings. The question is whether von Weizsaecker's position is identical with biosemiotics. Von Weizsacker tries to explain life and experience and also the function of the CNS as derived from a basis that cannot be objectified. Biosemiotics regards life and experience expressions of complementary intentions derived from a TS. It seeins that there is a close relationship between the two; for example, we share the criticism of the natural'sciences, but also in the direction in which we look for completion. It seems to me that von Weizsacker was stuck in science, in spite of his criticism. Biosemiotics puts itself in the place of science founded in objective facts. It is a metascience. asking for the meaning of the facts. Biosemiotics is dependent on facts and tied to the results of science. Biosemiotics does riot add to our knowledge in order to increase the outer-adaptation of man, but it is rather a new kind of philosophy that intends to enlarge the understanding of inner-adaptation. In biosemiotics, the relation to a basis that cannot be objectified is studied in all its phases and variations according to the various sign processes and.produces new questions and new answers t h a t o n e cannot find in the Gestaltkreis of von Weizsacker. The results of anatomical analysis of the CNS are neglected by von Weizsacker,-but they are the syntax of biosemiotics. The relation of the appearance to the "basis which forever remains invisible" is regarded by me as the expression of inner adaptation. Biosemiotics was not influenced by the Gestaltkreis. I published the results

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of my first analysis already in 1930.1 read the 4th edition of the Gestaltkreis only in 1950 after my immigration to Israel. p1* It is very well possible that the atmosphere in Germany, the development of the psychology of expression arid life, psychoanalysis;Gestaltpsychology and the discussion about neurology pushed our thoughts in a similar direction. In a new paper on "Cybernetics and Gestaltkreis as Explanation of Behavior," F.J.J. Buytendijk and P. Christian extended the criticism of the organism as a machine also to the use of cybernetics in neurology. In that publication, the affinity to the Gestaltkreis becomes more obvious especially when the authors used Husseri's concept of intentionality. They referred to von Weizsaecker's concept of the biological act as follows: "The biological act is intentional and intentionality pre-supposes subjectivity but not consciousness." Husserl speaks about 'functioning intentionalities,' i.e. the body is regarded as 'corps connaissant,' 'corps sujet' (Merleau-Ponty). Gestaltkreis conceives the intentionality but only if the biological act can be measured. The biological act has to be restricted to a technically defined performance. "Gestaltkreis postulates that body and soul are not two substances but a unit realizing itself in the existence. "Organisms which behave as reflexive self, which structure themselves and their environment* by means of thematic forces, show an aspect which is only complementary to classical physico-chemical aspects... If those forces operative in the structuring of the self are regarded as references of meaning and interpretation and the organism is thought of as a unit of meanings, then this aspect is complementary to all physico-chemical aspects." This interpretation that organisms structure themselves and their environment and becorne "unites de significations" is quite close to the semantic aspects of biosemiotics but not identical. Buytendijkand Christian also wrote that "von Weizsaecker actually uses a 'physiology without an anatomy' in order to get rid of reflexology and physiology of perception. Von Weizsaecker studied'forms and relationships between subject, and environment and afterwards 'adapted' them to bodily structures." The physiology of reflexes and perceptions based on the anatomy of the nerve tracks failed to explain the phenomenology and expression of experience and behavior in man. Von Weizsaecker concentrated on the organism as a unit, as a subject in relation to the environment, but he neglected the structure of the CNS with its wealth of specific differentiations and complexities. For him, anatomy was connected with the physiology of conduction. Von Weizsacker went off the track in his explanation of the real relationship of the organism and especially of man with his environment. Kurt Goldstein, a leading neurologist of that period, also shared in this disregard of anatomical facts when he postulated the plasticity of the CNS. The revolt against the mechanical physiology of conduction got stuck because they did not regard anatomy in the proper way. It'was fine to regard man in a meaningful relationship to the world, without asking questions about the origin of phylogenesis, ontogenesis or actual genesis. But we maintain that in biosemiotics, the interpretation of CNS is different

Parallels to Biosembtics in Viktor von Weizsacker's Writings 9 5 from that found in the mechanical physiology and the cybernetical physiology. Quite the contrary: Anatomy can explain man as a unit, as a subject with intentions . . . if one regards the neural structures as sign systems. The Gestaltkreis is not radical enough. It is still searching for experiments, just as in the conventional style of the natural sciences, instead of turning to a new way of observation of subjects and their intentional relationships. Research in the casual relationship has been sacrificed, but in contrast to the indeterminism in modern physics, it was not replaced by new studies of the regulation of laws of semiotic expression and communication. The breakthrough to a meta-science, more turned to the arts than to science, is to be found in biosemiotics and its complementary role to science of the classical style.

H

fin

1

I


t

Chapter

The Anthropology

T

Philosophical ofHellmuth

Biology

Sixteen

and Plessner

HE WORK OF PLESSNER ist of particular value to biosemiotics because of his background in the methodology of expression psychology and phenomenology. Plessner's objective was the determination of the specific qualities of life out of its expressions. In this way, he tried to make understandable the differences between animate and inanimate, but also the various phases of the organic nature, such as plants, animals and man. Man is associated with other expressions of life, but nevertheless in a different way. Only after clarification of these issues can one establish a philosophical anthropology. This kind of anthropology searches for the basic design of life or vital categories of the organism and its environment, pre-existent ideas for the organization of both. All empirical evidence about how the environment fits the organism, the search for profound conformity with the course of nature both of subject as well as of the world is the subject of an anthropology of life. In a certain way, the search for a basic design of life studies a non-empirical aspect of this peculiar harmony between organisms and environment. Do we have to reject the idea that there are preconscious apriori designs, categories of existence, vital categories, which belong to deeper layers of existence . . . categories on which the interaction of organism and the environment is based? "The task of scientific philosophical biology as science of the essential laws of life is composed of a systematic foundation of such vital categories. Dilthey and Husserl pointed the way to a "new approach of the elementary phenomena and sources of outlook of any possible way of experience. The

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study of conditions and starting point preceding the experience, completes the empirical knowledge of the world." Said Plessner, "It is not experience of the natural sciences, but knowledge of the arts and behavioral science which must build the basis of a concrete philosophy of nature." It is obvious from these quotations that Plessner shared o u r basic principles, namely the philosophy of life and phenomenology. Plessner's book appeared in 1928.1 became familiar with it only when reading its second edition during the last years. It is remarkable that our biosemiotic analysis of intra-organismic sign systems during the course of evolution correspond with the hermeneutic and phenomenological analysis of Plessner. Of course, the joint application of the methodology of the arts to scientific objects, such as non-human forms of life, would predispose for certain parallels. But even more important is that we have the same object for our research. It is not my purpose to discuss extensively Plessner's rich oeuvre, and I shall only mention the essential parallels. This twin-aspect of something external and something internal can be traced in all forms of life even in inanimate things. "Everything appears as a well-organized unit of qualities corresponding with its spatial boundaries. Whatever seems real in a tree or inkpot is actually only one of the possible aspects of things. This real aspect is in every way the thing itself but only from one side, not the whole thing, which cannot be covered in one hit. The real present side implies only as the whole thing, but it cannot be proved how it is 'mounted.',. The real phenomenon (which can be proved) points out to a certain whole which goes beyondits own boundaries. Itis as if itisabreakthrough,amanifestation of the thing itself. * "One has put on many efforts (by using data from developmental psychology as well as epistemology) to deny that the relationship between nucleus and qualities is something inherent in its structure. "The thing does not fall apart as a result of this split between this inner part (which never externalizes) arid this outer part (which never internalizes), but both are a unit." I quoted Plessner extensively concerning his description of the double nature (twin-aspect) of inanimate things, because it has also implications for the living orgariisms. In living things, this twin-aspect belongs to their essential qualities, because it is related to their surface; that is, to their boundaries. In an inanirnate object, the border is something virtual between the thing and its environment; in a living thing, the border is a transitional organ between inner and"outer. The inanimate thing seems a unit because of its virtual inner part; the living thing appears as a unit because its activities determine 1 its place within its boundaries. Plessner called* this twin-aspect of living things "organic modal." Modal, according to von Helmholtz, is the "ultimate quality which cannot be reduced to other qualities." Plessner succeeded in liberating scientific thought from the Cartesian dichotofny. His conclusions correspond very well with biosemiotics.

Chapter

Inner Analogies

Adaptation of

Seventeen

in

the

Cybernetics

HAT ORGANIC LIFE came out of the earth and that it resulted in animal life and finally in man has been the reason to regard communication and meaning as the basic ontological relationship to this cosmic event. Communication p r e s u p p o s e s understanding, and understanding presupposes similarity, relation, resonance, and analogy— in short, those structures we designated as mediators of a foreknowledge. The logic of communication processes leads us to the postulation of a TS whose intentions manifested themselves as units of meaning as well as affinity between those units of meaning. We also postulated that TS is God's creation, and likewise, that TS's creative activities manifest themselves in adaptation to the Creator, who communicates Himself. As a result, inner adaptation became an Ur-category in which all communicative relationships

T

are organized. First, we talk about analogies. Analogy is a leitmotiv in biosemiotics. Pointing out analogous structures and analogous functions returns us time and again to inner adaptation and enables us to understand the syntax of the systems. Analogy belongs to inner adaptation as selection to outer adaptation. Experimental science cannot take into account inner adaptation;, and therefore, it does not understand the meaning of obvious phenomena of analogy. The evolvement of life out of a "dead world" and experience, consciousness and knowledge in man remain enigmas. One becomes indifferent for the lack of solutions. Organisms with an inner life, body and soul would not have appeared if the cosmos had not, as an inner life, existed right from the beginning. And more, the

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understanding of meaning and dealing with things are complementary functions in the behavior of organisms. The understanding of meaning can be more easily correlated to inner adaptation; dealing with things is correlated to outer adaptation. Natural science and technology emphasized so much the dealing with things — and stressed so much outer adaptation—that only those aspects are taken into account in the modern theory of evolution. The basic role of inner adaptation is totally neglected. Even an organ like the CNS of vertebrates and man, the mediator of inner life—such as dreaming during sleep without contact with the outer world—is interpreted as an organ for outer adaptation developed during selection. This kind of outer adaptation has to such an extent become the Leitmotif of modern intellectuals, that derivatives of inner adaptation, such as religion, arts, morality, are interpreted as failures of outer adaptation to the hard and threatening environment. In this, the denial of inner adaptation in a civilization characterized by extroversion, utilitarianism, conquest of facts lies a danger. One has to expect an increase of crises in which man today cannot find a meaningful answer, even though the spirit of modernism generated these conditions. In the future, one can expect a population explosion and a depletion of the raw materials, the danger of nuclear war. Only an increase in inner adaptation to the axis of evolution, a rum towards the creative tasks of the new possibilities of communication systems, is capable of warding off this danger. New hope and a new faith in a meaningful future rnay prevent this meaningless self-destruction. Unfortunately, the mode of action of inner adaptation is not that easily demonstrated. It takes place in microphysical and micropsychical areas, in the actual genesis of communication and expression and not in processes characterized by a causal etiology suitable for our mastery. What happens in inner adaptation and what it accomplishes is to be found in analogy, expression as well as description. As a proof of the origin of systems according to analogous transformations, we mention the computer based on analoga of the noetic system. Today, the computer is used as a model for the action of the brain. But if we regard the brain as a computer, then an organ developed as an inner system for the iriner adaptation became a product of outer adaptation. Cybernetics is important to man and will be more so in the future, but it is deleterious for frian's understanding Of himself if he regards his life and experiencing as an accomplishment of cybernetics. Thus, we will expand a little on the concept of analogy. In Genesis 1:27, we read, "God created man according to His image; in the image of God He created him." According to the Platonic-Aristotelian way of thinking, scholastic teaching introduced the "analogia entis," the resemblance of the created to its Creator. Critical epistemologists and scientists devalued the concept of analogy. They maintained that analogy was nothing else but a heuristic hypothesis, and that in order to really explain things, causality and experimental methodology were needed. Causes generate action but no analoga. If analoga result at all from causality, then it is due to particular

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conditions. Biologists differentiate between analogous and homologous organs. They call homologous the wings of a bird and the front limbs of a mammal because of their joint origin in phylogenesis and embryology; analogous they call the legs of an insect arid the legs of a vertebrate because of their joint function in spite of the different origin. Biologists explain that in spite of a different origin, analogous'motor organs arose in invertebrates and vertebrates as the-result of choice, the most suitable choice in the struggle for adaptation. This is a causal explanation according to Darwinistic theory. As examples of this kind of analogies, the optical chiasmata of many animals and many Various eyes -have to be fnentioned. Again, other examples are the analogies between Australian marsupials and mammals in other continents. I am always amazed how people explain the correspondence of unusually complicated details in structure and function as the result of an accidental mutation and how one accepts selection without any participation of an intentionality expressing meaning. The use of feedback on biology added a bit to the position of analogy. Now, one regards the biological system of a cell as a system processing inforfriation by means of feedback mechanisms. Reception and processing of information requires communication. There is no possibility of communication without a triadic relationship, which connects the principle capable of acting intentionally with the signs and with that which is de-sign-ed. Certainly, artificial systems processing information such as the computer can strive teleologically to a goal. One has to remark that each of its steps is causally determined. The triadic relationship is realized by the builder of such a machine during its construction. The builder wrote into the machine's memory (programmed) an analogon of the goal and how to reach it. This analog system is in lack of balance until the goals are realized. More we do not expect from our computers. If in cybernetics a machine pursues a goal, chooses, decides, relies on memory, one uses analoga of functions, which were originally functions of intentional human beings. Such a transforfnation from living beings to riiachines is possible, because humans also work with sigri systems. When the intentionality of experiences transmitted by the CNS in symbolic analogy appear in the structure of the CNS, one should not be surprised that a machine can do the same. In digital and analog computers, the intentionality- of the program is built-in in an analogous way. This intentionality is latent during the action of the computer and becomes actual when we "translate" the computer's results. That which is one function in intra-organismic systems is split up between person and machine when computers are used. In the literature about cybernetics, intra-organismic communication is regarded as an analogon of the processes of the computer, which is more or less justified, since the artificial process is ah analogon of the natural one. But in this case, the psyche is reduced, because intentionality is not taken into account.

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We are of the opinion that man's present condition with its present and threatening crises is due to this reduction of the psyche. We maintain that in organismic processes, this analogon of intentionality is symbolically represented. Biosemiotics is based on a transcendental sign theory, and therefore, it is opposed to empirism and materialistic monism; the World view of many experimental scientists. These scientists regard the organism, including man, as a "selforganizing" system. They hope to be able to streamline it and to describe it in a mathematical formula. The concept of an organized system presupposed information or negative entropy in order to preserve this organization against the natural law of positive entropy. Information relies On communication. Therefore, we could accept this idea of the organism as a "self-organizing" system if only it would not have been connected with the idea of the machine. Modern information theory succeeded in conquering targets of the technique of linguistic communications between man. This human language, however, could not be used for computing, because the words were ambiguous. So, this ambiguity had to be eliminated. Exact signs were combined to sentences and related to other sentences according to logics. These artificial language and sign systems were then projected in intra-organismic systems such as,the CNS. But, one forgot that in man, language is the final product of communication, while the artificial language is only a logical-mathematical model with limited goals. If one "explains" the structure of the organismic communication system according to the artificial model, it is similar to concluding that a branch is a tree and even a tree upside down. We could have titled this book Evolution as Phases of Reflection, in analogy of the reflection of the sensory reality transmitted by the neural system into thought and volition of the noetic system. We regard.the formation of all systems as reflection of information through a higher system. It is, therefore, appropriate to this model of evolution that at the end of development of the noetic system, the reflection process is materialized in a machine. From the point of view of biosemiotics, cybernetics is a transformation of biosemiotic analyses in a scientificmathematical conceptual system. Cybernetics caused a spiritual unrest. The phenomena of communication and reflection, the basis of cybernetics, becameaphilosophical problem. Isit possible to talkaboutcommunication, information or reflection without a spiritual principle, a subjectivity? Is it justified to search in the inanimate world a hidden spirit, which organizes matter in analogy to human reflections? Or did life and experience derive from inanimate matter as physics and chemistry describe it? Norbert Wiener, the first theoretician of cybernetics had declared categorically: "Information is information, neither matter nor energy. Materialism which does not take this into account cannot survive today." But finally, one can build machines that are capable of choosingbetween various possibilities, which can learn, which can specify their programs. In addition, quantum physics theory maintains that subatomic and atomic processes have the capacity (and are in the necessity) to decide between

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complerhentary possibilities. Why should we not explain all structures and functions as a result of this kind of decision, just as biosemiotics maintains that organisms are built and their behavior determined? Contrasting cybernetics and biosemiotics presents these questions frorri a new angle and therefore presents new answers. Cybernetics can imitate real communication processes of live systems, because logical relationships of thinking can be presented in machine models. It might cause surprise that functions of the highest systems ever reached in evolution, can be imitated by an inanimate machine. This finding is of all things very important. In the noetic system, there is no communication taken directly from actual genesis. The choice of objects for knowledge and volition by Eros is established with Thanatos in the neural system. The spirit presents itself as an act with no temporary attributes, finished, closed. This act isolates one content out of the experience context, and by that, it manifests the character of Thanatos — death. Acts, therefore,-can be represented by inanimate machines. But the machine itself cannot construct nor program. The specific accomplishment by TS, the reflection of the information of a previous system, can only be imitated by the engineer who builds the machine and programs it. The machine can only perform the Thanatos ^aspect of the process of life. Scientific thought, because of its simplicity, is fartoo tied to the given, to the final products of actual genesis than that it can give in the dialogical context of communication and reflection. Neither can cybernetics go beyond that possibility, because it presupposes all meaning in the given. Nevertheless, cybernetics stimulates to regard processes of reflection as something objective. In any case, Gotthard Guenther tried to base this thesis and its repercussions, for metaphysics and logics: "The technical Gestalt of cybernetics is_ founded in the transcendental presupposition, that reality is a complex of phenomena which cannot be reduced simply to subjectcomponents and object-components. In addition to subject-components and object-components, there is a third component which I call 'process of reflection' or'process'. 'Process' is neither something objective nor subjective; it is not subjective because the ego is missing." Guenther approached biosemiotics from the point of view of ontology when he emphasized the independence of reflection processes. But he failed to see the whole picture because he does not know the transcendental mediation of all subjectivity and objectivity by means of intra-organismic sign processes and their development during evolution. He can, like Wiener, only project in organismic structures, thecybernetic mechanism of reflection. But organisms are not autornats, and automats are not organisms, Already, the title of Guenther's book, The Consciousness of Machines, is misleading. It identifies the consciousness of man with the mechanism of the computer, after he abstracted from both the reflection relation. If one is aware of the gigantic creative accomplishment brought about by

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~~)

life when it superimposed all the intra-organismic sign systems up till the noetic system, and that life only, on the basis of this evolution of organisms, could reveal TS as consciousness of man, then one would not be easily inclined to equate human consciousness with the mechanism of an automat. This would be a denial of the metaphysical dignity and the metaphysical taste of human consciousness. Cybernetics can grasp only the Thanatos aspect of intra-organismic sign systems; that is, the quantitative structure and function but not the inner aspects and quality of experience and consciousness. I do not want to make light of my criticism of the title of Guenther's book. Actually, Guenther assigned to automats only an analogy of human consciousness. If one stretches the definition and includes every form of reflection relation, then we could assign this also to the computer. Butas we already described, inner feelingin experience or consciousness is primarily an Eros accomplishment. A transcendental intention is riecessary in order to establish a contact with something alieri. In addition, the fusions of Eros are undetermined and unfinished. Only Thanatos creates the definite end product. For the computer, only Thanatos-inforfnation (in which the Eros principle is not operative anymore) can be used. It, therefore, cannot produce life, experience nor consciousness. These considerations might seem redundant because common sense differentiates between living organisms and machines. But, because of cybernetics, the boundaries between life and death, subject and object, body and soul, spirit and matter, became unclear. It is as if some transitions or connections exist betweeri those pairs of antinomial concepts. Not only Guenther, but also Steinbuch and other well-known scholars of cybernetics consider the possibility of consciousness for machines. Not consciousness but certainly life and death can be discovered in all process of inorganic and organic nature. It was conceded- that death is more dominant" in inorganic and life in organic structures. According to biosemiotics, all processes in nature are messages, which can be scientifically interpreted as information. These messages are meaningful processes, manifesting life as long as they process supplementing information and which appear to be dead, when this processing came to an end. Eros' task is the completion of information; Thanatos' the finishing. Eros and Thanatos are the Urprogram for all processes in nature... that is, sign processes. Structures and programs of our computer are only a variation of this Ur-program. The differentiation between inner and outer systems in CNS appeared to be characteristic for all systems conveying meaning. As to cybernetics, inner and outer systems of a communicating sign system correspond with a governor. The inner system represents the regulator, and the outer system, the regulation track. The regulation track includes those parts of the system that control quality and intensity; the regulator includes the program and performs the control according to set values (nominal value). A similar relationship exists between the inner and

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outer systems. In this case, the machine presents an elementary structure of life systems with their inner and outer systems. If the machine is capable of realizing the Thanatos aspect of inner adaptation, then it can be guided by man to perform actions emulating life itself.

Chapter

Eighteen

A Biosemiotic

View

of French

Structuralism

T

HERE IS AN affinity between cybernetics and biosemiotics as to the object of study, the methodology, even to such an extent as to deduct cybernetic qualities of systems from those of biosemiotics. In many respects, even more interesting are the joint features between cybernetics and biosemiotics. In this context, I think in particular about research carried out in France. Structuralism studies systems, as does biosemiotics, such as religion, science and other societal structures. The major example, just as in biosemiotics, is language. Linguists said that language has the structure of a system. Structural means: systematic arrangement according to the example of language, which can be described, studied or constructed. The methodology derived from language research especially influenced French social anthropologist Claude Levi-Strauss when he applied this methodology to the study of cultural anthropology and sociology. We also find many applications not only in Levi-Strauss' research but also in the works of Jean Piaget and Guenther Schiwy. The field "of research of Levi-Strauss is the study of myth and society in elementary society. The information derived from his research not only provided information about these peoples, but it added to the understanding of man in general. According to Levi-Strauss, primitive man and modern man share the same basic structure. What makes the owner of this structure — a derivative of the primates, not an animal but a h u m a n — a producer of culture? Levi-Strauss' answer, like that of many modern anthropologists, was

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that man's brain is three times larger than that of the primates. Brain makes man into a homo sapiens that carries intellect.and developed language. But, I asked, man has had this brain for tens of thousands, of years; why was it put to use only in the last 300 years? We are facing here a problem. Levi-Strauss called this "the Neolithical paradox." "In the Neolithic period, man conquered basic, essential skills of civilization: pottery, agriculture and husbandry. Nobody nowadays would regard these accomplishments which were discovered accidentally as an imitation of natural events." No doubt, a scientific attitude was necessary, an alert inquisitiveness, a hunger for knowledge, because only a fraction of their observations and experiments lead to practical applications. Neolithic man, therefore, inherited a long scientific tradition, but assuming that the spirit of his forefathers was the same as his, "how to explain the stagnation of thousands of years, how to explain the distance to modern science? The only solution for this paradox is to assume that there are two kinds of scientific thinking, two strategic levels, one in the sphere of observation and power of irhagination; the other liberated from both. "The main value of myths and rites is not the production of legend?/ far from reality, but the presentation of observation and styles ,of thinking; these observations and,thinking style were commensurate with certain discoveries: Discoveries appropriate to organization and speculative utilization of the visible world in concepts of the visible world. This science of the concrete was, of course, limited to certain results different from modern science, but it was science and the results were.real. Although gained 10,000 years ago, they nevertheless are the foundation of our present civilization." We q u o t e d Levi-Strauss' a n s w e r to t h e "Neolithical p a r a d o x " extensively, because the different speed in the phases of evolution is also an important theme for biosemiotics. But, it should be remarked that LeviStrauss does not see an evolution in the development between Neolithic and modern man. Size and structure of modern man's brain was the same with its Neolithic confreres as well as in the primitive races of our time,— people, who until a short while ago, lived as Neoliths. According to Levi-Strauss, the qualities of the brain determine the degree of evolution. Brain was an instrument of ratio, just like modern scientists believe, using sensory observation for scientific purposes. This view, that Neolithic h o m o sapiens was e n d o w e d with a brain that functioned as a logical system, is not so far removed from biosemiotics. The human brain developed under the guidance of the noetic system. On the basis of its neural structure, it served in Neolithic times as the physiological potential of modern man. But the communication partners for Neoliths were the p h e n o m e n a of the environment, which were perceived through the neural system. Neolithic thought did not realize the distance and the freedom of the noetic system, which enabled the creation of modern science. Levi-Strauss is not aware that the same brain structure can develop different functions, such as the differential accomplishments of the dominant hemisphere

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(versus the non-dominant). And so we h a v e n o difficulty expecting the assumption that in the dominant hemisphere, evolution took place in the period between the Neolithicum and the present time, ah evolution that increased the dominance of spiritual acts over experiences and emotions. This is not in contrast to the thesis that there was ratio in the thought of the primitive races, but only that nothing definite changed, only that Neolithic man's attention was focused on different things. Today, thought is'more independent and mobile compared to the experiences rhediated to the noetic system and coming from previous systems. Modern thought has more freedom, and that is a major step in the evolution of the human spirit. Levi-Strauss over-emphasized structure on account of dynamic functions. The differences between the various brain elements are used in order to understand and sort the "different kinds of information in a system. This arrangement of plants and animals serves also the purpose of finding a similar arrangement in groups of people of primitive races and also to systematize their marriages, religion, rites, social rights and responsibilities. In this way, not only structures in the environment but also social systems are projections of brain structure. Levi-Strauss believed that the elements and relationships of the social structure are of a mathematical nature and correspond with transformations of algebraic groups. So, he assumed that this mathematical ability belongs to the basic structure of the brain. This kind of approach corresponds with the idea of the scientific brain researcher. But Levi-Strauss really Wanted to transform social science into the mathematical structure of natural science. If one reduces social structure to the corresponding brain structure and regards all organismic structures to be the result of physical and chemical influences of the inorganic world, then, one ends up with a unified materialistic picture of the world. Social order, spiritual values and dynamics are then the result of material structures mathematically defined. This is exactly the reverse of what biosemiotics teaches. Biosemiotics tries to overcome the split between natural sciences and the arts by applying methods of the latter to the former. According to Levi-Strauss, subject material of the social sciences should be reduced to the physiology of brain structure and become ah object of science. But, as we know, brain structures are the result of psychophysical evolution and not of a physical-material evolution. Sign systems are structures requiring semantic analysis before syntactic and pragmatic analysis. One has to know what the elementary units of the sign system are, just like the words of a language, before one is interested in the syntax or the use. If one transforms or better, reduces those units to mathematical items, they become products of the rioetic system exclusively without the contribution of the intentionality of the previous systems. It is impossible to analyze language, social, religious and other scientific products of man without taking into account the meaning-giving instance, theTS, which operates through the complex structure of thebrain. Excitations of brain structure require an instance that interprets and gives meaning in

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order toenable man to communicate with its natural and social environment. There is affinity between biosemiotics and structuralist thought. What is interpreted according to stimulation of CNS are qualities and structures with temporal and spatial dimensions. Every cell is a structure, and the whole of the organism and the environment are structures. The structure of CNS stimulations (stimulated areas of CNS) with their temporal and spatial dimensions are a symbolic medium that enables us to interpret the structures of reality with their temporal and spatial dimensions.. The origin of the mental is in the interpretation of the structures. The transfprmation of structures of primary reality into structures of experienced reality takes place by actual and virtual movements of man and animals. It is obvious from the foregoing that the spiritual depends on brain structure as well as the interpretation of brain structure.' Interpretation adds the depth of time. It is impossible to explain our soul with all its functions only by means of structure. Structures are material entities; they cannot interpret the inner aspects of the soul. Levi-Strauss overlooked the inner aspect of reality. He discovered meaningful connections in myths, symbols, and rites of primitive races. But his own capacity for interpretation of his findings does not fit in with his materialistic picture of the world: "Meaning, in my perspective, is never a primary phenomenon; it always can be reduced. Behind every meaning is a non-meaning." .Meaning—in my opinion— is when a stimulus (taste) experienced by a consciousness judges a combination of elements which a single stimulus cannot produce. In a conversation with Paul Ricoeur, Levi-Strauss declared that he would not be surprised that his structuralism in the end would degenerate into a vulgar materialism. Paul Ricoeur presented an appropriate formulation. He regarded structuralism as an extreme form of modern agnosticism. He told Levy-Strauss, "To you there is no 'message' in the sense of cybernetics but rather in 'kerygmatic sense' you doubt any meaning, but you are saving yourself by the thought that, if people do not have anything to say, they say it at least in such a fashion that one can apply the rules of structuralism. You are rescuing meaning, but it is the meaning of no-meaning, (non-sense), an admirable syntactic arrangement of a rule which does not mean anything. In your vision, agnosticism associates itself with syntactic hyper-intellect. Therefore, you are fascinating but at the same time upsetting." Ricoeur's discussion is identical with the criticism of biosemiotics. But Levi-Strauss' interpretation of structures is not only the intention to reduce language to meaningless syntax. Even the origin of this syntax is not explained sufficiently, because it is regarded as the result of a cybernetic brain mechanism, operating with contradictory decisions. This approach cannot take into account the previous mechanical systems, whose contributions are incorporated in the dominant noetic system (by means of analogous transformation). As we saw in the chapter on language, the syntax of language fulfills intentions of the cellular, the gastrular and the neural systems. Levi-Strauss does not recognize a specific noetic system opposed to

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other systems on different levels of communication. Nevertheless, the difference between nature and culture o'f man is-"clear to him. The development of language is especially regarded as ah example (prototype) for other forms of cultural life, somewhat comparable to the kinfolk relations in primitive races. Language, however, is the specific expression of the noetic system. Just like in Freud's writings, Levi-Strauss regards the incest prohibition an essential foundation forsociety, becauseitforces man to exchange women from other clans, and this exchange is subject to logical rules. Nature is dominated by the laws of culture, which originate in the spirit of man. Levi-Strauss regards exchanging women like exchanging goods, as communication. The words used during the exchange process are experienced as values just like women and goods. I am riot in favor of this comparison. Exchange of words is not equal to exchange of goods or women, although it mustbeconceded that thenoeticsystemplaysapart in both. To me, it seems that the specific relation noetic system-language is blurred. There is another one-sidedness when one tries to explain social structures with the help of mathematical laws according to scientific methods. In this approach, rhan as a subject with intentionality — creatively struggling in order to reach understanding and expression—does not play a part at all. Sartre once remarked, when he criticized a structural psychoanalyst, "Man does not think; he has -been thought just as in the eyes of certain linguists; man has been talked. The subject is not any more central. He is one element among rriany, but the most important is the structure which imprisons him."' The disappearance of the subject in the functions of the structure is obvious. In bioseihiotics, we differentiate two intentional relatioriships betweeri subjectivity and language. First, language is super-individual, a system uniting people; it changes the brain function of the children of the group in such a way that all of them will be able and well-disposed to speak the same language. Such a language, a creation of the group spirit, has a similar relation to TS as the structures of all the previous inner sign systems. . . the neural, the gastrular and the cellular systems. Language is a creation of evolution, corresponding with the morphogenetic picture-phase of communication, and it has to be regarded transcendental because of the meaning-giving subjectivity. But, like the subjective experience emerged from the animal system through a process of polarization of actual genesis, so does a concrete subject and object arise in the noetic system that speaks and understands language. The difference between the transcendentality of the subjectivity of a system on the picture-Ievelon one hand and the reification of subjectivity in actual speech on the other, corresponds with the difference of language (langue) and speech (parole). The difference was highlighted by Ferdinand de Saussure, who became the model for system analysis of structuralism. Speech as "langue," as a system, is a characteristic of man, an unconscious

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disposition, an unconscious knowledge and capacity, just like any other inner sign system on the pictorial level of communication. Such an inner system is, without experience, unconscious. During actual speaking, the immersion of words and grammatical forms is an unconscious process. Only during speaking and understanding does consciousness appear and also a feeling of active participation and initiative. This process is comparable to that of fusion towards individuation in actual geriesis. Since outside the framework of biosemiotics, the transitions from-unconscious to conscious, and the change of the,psyche due to the actualization of the subject do not reach the stage of imagination, and since unconscious and conscious functions seem to depend on the brain, people do not pay so much attention to those problems. We tend tobe satisfied with analyzing the structure of language or analogous products of human society, that is, finding the elements of language and projecting them on the brain as if it were the cause of language. The complicated dynamics of the actual genesis of experience on the basis of the various inner sign processes, the regulation of its dynamics that originates from the self-pole equals the representative of concrete subjectivity. Levi-Strauss' attempt to elucidate the structure of the soul and the spirit of man — by means of his analysis — is not justified. His concept of the "holy" and its influence on the shaping of life of primitive races is not appreciated correctly. Holiness is experienced at the beginning of actual genesis; structures appear at the end as its results. One, therefore, does not find the "holy" if one looks for structures. The one-sidedness of structuralism is determined by the limitations of the scientific-mathematical methodology. Our objections towards this methodology are the same as mentioned in the discussion on cybernetics.

p

Chapter

Transcendenpil Symbolic

A

Structure

Function of the Nervous

Nineteen

and

the System

CCORDING TO OUR metaphysical assumptions, TS — an immaterial, spiritual principle, capable of expressing itself in signs — started right at the beginning of evolution. Its intention is to present its own origin, namely, God's creative communication. The beginning and the end of this evolution is beyond the boundaries of world and time, a dialogue between God and cosmos. In the course of this dialogue, not only stars emerge but also organisms . . . organisms with communicating inner and outer systems, reflecting the life hidden in the actual genesis of the cosmic system. Out of bacteria and algae develop diploid cells (as a result of symbiosis); both partners engage in a dialogue respectively as self-pole and as oppositepole in the cell. A cell is a microcosm. In their multi-cell stage, they reflect and reveal the creative potential of the original, cosmic dialogue. They reflect this in the various qualitative and structural diversities, in the width of space and the depth of time. This process takes place by means of superimposition of sign systems. At the time, inner and outer systems alternate as does the polarization of the partners in communication. The ganglia or nerve cells play a leading role in the higher development of the cell systems. The ganglion cell specialized in communicating intentions, a property that exceeds by far the capacity of the ordinary cell. The ganglion cell does this by diminishing or eliminating its own cellular communication style and puts its services at the disposal of the higher gastrular or neural system. The opposite-pole of a cell may represent the environment as a partner but only to the extent that the environment enters the cytoplasm. The world

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fuses in its own body and is not demarcated any more, even when the environment is the sun. For example, rays of sun in the plastides of leaves of plants are a representation of the sun. The ganglion cell exceeds the limitations of cellular communication, because it is part of a bigger system — the CNS. Excitations of ganglion cells enable intentions to be realized by other cells, such as sensory organs, muscles, glands. Even invertebrates can — through the ganglion cells — reach remote bodies intentionally, and they can reach their goals by means of movements. The structure of a system determines a priori the sensory horizon and the mode of intentionality,- and these are the limits of communication to its subject. We call this communication dependent on the structure of the system its transcendental function. The transcendental function corresponds with the structure of the system representing the intention symbolically. These intentions transcend in time and place the body of the ganglion cells, which build the system. One could speak of a transcendental function even of inorganic matter, if one interprets its signs as TS expression. But that usage is not recommended because of confusion with Kant's philosophy. To Kant, transcendental function is limited to sign processes, which mediate experience. So, transcendental function should, not be used for communication on the icon-level. Only when communications lead to polarization would I call these processes transcendental function of the system. Examples: The diploid cell; a subject that experiences; an ego facing an object; that is, in animal and human systems. The assignment of biosemiotics is to determine the symbolic properties of the anatomy and physiology of nervous systems in such a way that the transcendental functions can be understood from the symbolic expression.. These investigations make clear the limitations of the scientific analysis of structures and functions and point to biosemiotics as a metascience and philosophy. Now, we will discuss several structures and functions of the nervous system of invertebrates, vertebrates and man in order to understand better the transcendental function. The contrast between the cellular communication style and the transcendental communication style in the service of higher systems presents a danger — a disturbance of the higher system. For exarriple, the gastrular and the neural systems may re-occur. The invertebrates have a tendency to detach the transcendental function from the body of the ganglion cells, because they combine the receiving dendrites and the conducting axon in one unipolar structure. By so communicating, they circumvent the, cell body. In contrast, the neural system of vertebrates is characterized by a wealth of stimulation and inhibition possibilities and full utilization of the body of the ganglion cell. The blood-brain barrier, however, separates the neural system from the rest of the body. Besides, the neuroglia protect the ganglion cell from cellular disturbance. In the case of invertebrates, the bees are again an outstanding example

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of the transcendental function of their nervous system. Von Frisch investigated the bee-dance as a'means of communication with'the other bees of the hive and with the optical centers. One knew the dance of the bees as a kind of behavior, but it was riot known that it had language function. Von Frisch postulated an intentional relationship between the movements of the bees outside the hive (circular and figure-eight motions) and the previous successful flight for food. It is impossible to determinethe meaning of the dance movements as long as one only regards them as units of movement exclusively. One has to assume that the dancing bees had an intention beyond the movement of the dance itself. One has to assume that the dance movements, in addition to being real movements, also indicated the direction of the flight towards food. The configuration of the flight is a kind of pantomime. This does not mean that bees do this consciously. They express intentions, stimulated by the successful flight, and the intentions are picked up by their successors when they fly out to the fields. Von Frisch was also of the opinion that these dances are intentional movements, which developed in the course of evolution. He c a m e t o this conclusion after studying various dances in various bees. On the basis of this example, we can clarify the meaning of intentionality. Intentionality is a transcendental function, mediated through signs, to grasp the meaning of the signs or act according to this meaning. Through this kind of relationship, signs can be interpreted and understood, and this understandingcanbe"translated" in appropriate movements or in symbolic messages. The successful flight for food generates intentions by means of engrammatic signs, which result in a dance. The dance generates — by the same signs — intentions that lead to a successful flight for food. Not only are the dances signs, expressions of intention, but they generate — through the sensory organs in the nervous system—other signs, whose interpretation leads to other intentions that find their fulfillment in the dance and the flight. Corresponding to these dances and flights as expression intentions is an intra-organismic sign-system for the transmission of these signs. This inner sign process is the essential component of communication. Without its function, no understanding of the intentions of the sign would be possible. Here is a great specificity. A dance where direction is perpendicular to the honey comb indicates the direction of the food through the relation to the position of the sun-axis and the gravity. This seems to be an extraordinary accomplishment. But only when one takes into account-the concept of intentionality, is the accomplishment not that extraordinary. The "soul" of the bee, just like all other invertebrates with dominant gastrular system (Plessner^ positionality), is expressed by the total body including sensory organs and muscles. This body-soul is guided during the flight downwards by means of gravity and up wards by means of the sun. It is the polarized light of the sun.

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Orientation through gravity is opposed to orientation through the sun. If the latter is eliminated (at night) then the bees are guided only by gravity, and automatically by the opposite of the direction of the sun. The body of the bee, organized in such a way, expresses its intentions towards the goal, by means of a pantomimic repetition of that which was performed previously in reality. This expression of intention is understood by the successor bees; they receive the same intentions, which guide them to their goals — food. According to von Frisch, the bees in the hive repeat the movements of the bees outside and thus receive the message. Does bodily contact play a role here? This is unlikely because of the dark. Wenner and Esch proved that together with the communicating movements, the outside bees produce a tone, whose length corresponds with the distance to the food. The movement and the tone are analogous in their meaning-of-the-sign; they transmit the same transcendental accomplishment. In my example of the bees, I included also their nervous system. Let's take a lookat another invertebrate—the cephalopod octopus. J.Z. Young found in 1962 that theoctopus can optically discern rectangles where the longitudinal axis is positioned either perpendicular or horizontal. This capacity is dependent on the orientation of the optic system towards space. If, the animal cannot keep its split-formed pupil in a horizontal' position (after removal of its statocyst) or if it stands on a slope or incline, then it loses this capacity. Young explairis this finding in terms of cybernetics and communication theory. The genes of the nervous system contain representation of the environment in a coded form. "What is here called a code would by some be called a set of signs ("symbols"), an "alphabet" or a language system." Young assumes that animals can discern perpendicular and horizontal dimensions, because there is a symbolic representation in the horizontal and perpendicular dendrites of the ganglion cells of the lobus opticus. In case of loss of the statocyst, their optical system cannot be properly used. In The Symbolic Aspects of Brain Structure, I came to the same conclusions as Young in 1962. "There is a symbolic representation in the position-anddirection-situation of the ganglion cells of the phenomenological order of experiences in space and time." At the time, I carried out a comparative semiotic analysis of the optical system of arthropods, cephalopods and vertebrates, the results of which were published in 1950, many years before Young's publications on the symbolic representations in the lobus opticus of octopus. In this analysis of the analogy of decussation of fibers in the various optic systems, I discussed also the functional meaning of position and form of the cephalopod pupil and its relationship to the spatial organization of its optic system and the symbolic representation of the environment in the lobus opticus. What interested me most — from the point of view of psychophysical relationships—in the optic system of the octopus was the special decussation between eye and lobus opticus, which was already discovered by Ramon Y Cajal, the famous Spanish histologist of the CNS. The decussation of vertebrates and man have no doubt a great influence

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on the function of the organs. They are responsible for the coordination of the body halves; that is, the right hemisphere for the left side and the left hemisphere for the right side. If one realizes the situation of decussation between body and brain and the reversal of decussation to the cerebellum (pontocerebellar and olivocerebellar fibers; brachia conjunctiva), then one would ask the questiori: what is the elementary meaning of this very complex fiber structure? There are many explanations: 1. 2.

Decussation undoes the reversal of the image of the retina. Cajal and Ariens Kappers' hypotheses do not satisfy, because they do not explain the function of decussation,in animals without inversed retinal image.

Good (upright) vision was seven times observed in evolution — four times in complex eyes (crabs, limulus, scutigera, insects) and three times in lenticular eyes (spiders, cephalopods, vertebrates). In all cases there was decussation behind the eyes. Biology and neurology with theirjcausal methodology could not explain this observation — the decussation — which occurred in so many cases and so many eyes, because it is an expression of a transcendental function in the process of seeing. Seeing is an experience and cannot be thoroughly analyzed by objective research only. Light, color, contour are phenomena belonging to the meaning of communication. Meaningand phenomena belong to the sphere of subjectivity. Even a cyberneticist cannot deal with it. Only pragmatic, and syntactic aspects of vision can be studied by physiological and behavioral experiments that can be completed by anatomical investigations. Pragmatics and syntax of sign systems always point out at intentionality, which determines meaning and thus the semantics of the sign processes. The results of pragmatic and syntactic analyses are very important "raw material" for biosemiotic theory. From the point of view of a scientist, it is justified to regard the eye as a photographic camera and the brain as a digital/analog computer. But the retina, the receptor organ of the optical image, is in the eye, and the brain, which "translates" the units of this image in the code of the various centers and then again decodes this spatial picture, is in the skull. We cannot study the nerve process related to vision beyond the brain. If we meet an embodied experience in space, based on this brain process, only a transcendental function of the optical centers as sign systems can explain it. Kenneth J.W. Craik regarded the brain as a machine working with symbols. According to his ideas, Young constructed his model of structure and function of the CNS of the octopus and of man. A machine model has to overemphasize the accomplishments of Thanatos and the needs for completion by a brain model as transmitter of dialogical communication by means of syntactic sign processes. Craik, Young and other scholars of cybernetics accepted without hesitation, that the brain functions with symbols — in order to stress the

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similarity between brain structure and structure of environment. They believe to stand on the base of objectivity, and the dependence of this base on a principle of subjectivity does not bother them. Since Young and his school contributed so much to our understanding of the CNS (of man and of the octopus), it is important to stress that they cannot go beyond their methodology. Beyond their methodology is the interpretation of the decussation as symbolic expression of a transcendental function. The interpretation of decussation is the key to the understanding and decipherment of the nervous system. Before I learned about the decussation of the invertebrates, I was already convinced of the possibility of their interpretation in vertebrates and man. Research on invertebrates just corroborated my position. Decussation symbolizes the intentional relation between subject and the body-object of an experience process, the confrontation of experiencing inwardness and experienced appearance. The real relationship of an organism as body to a bodily environment becomes intensified through the intra-organismic sign processes. This sign process is an intentional relationship between the organism as self or ego and the experienced environment as phenomenon. The expression of the movement intentions of this self is in principle opposition to the eventual movements of foreign, bodies. The foreign body resists the own hand or foot. During fixation, movements of the eyes are opposed to moving objects in the field of vision. This contrast is symbolized in the CNS in a formal analogy. Thatpartofthe system representing foreign bodies ispositioned inversely to the centers transmitting the movement. The signs of the foreign bodies have to be absorbed by the own body; they are represented as foreign. We, therefore, find two centers. One represents the foreign body as foreign; and another serves the reception of , signs of the own body. When the two collaborate, I call that fusion.1 The differentiation between foreign and own I call alienation.- The fibers that conduct the excitations from the center of fusion cross (decussation) with the fibers to the center of alienation. This relationship can be easily observed in the invertebrates. In general, bilateral symmetric animals move parallel to the surface of the earth, i.e. horizontally. The contrast between the movement of foreign bodies and their own movements manifests itself in this level. The centers are positioned in this level, and the respective fibers cross also in this level. Cephalopods, such as the octopus, have a horizontal split-formed pupil that enables them to see sharply during vertical movements. In order to see sharply, the octopus moves his head u p and down (Young). So we find a vertical crossing between fibers of the retina and the lobus opticus. In vertebrates and man, optical signs are interpreted in the CNS as if they came only from one eye. Right and left eye correspond in this respect with two halves of an invertebrate eye. The crossing of the fibers of both eyes takes place in the chiasma opticum. In the case of fish and even up to the birds, the crossing is total as long

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as the representation of the objects is positioned in the roof of the midbrain (tectum opticum). In the case of mammals and also of man, the representation of the objects seen is moved to the occipital lobe, and in that case, there is only half a decussation. All the optical stimuli of the left half of the visual field are recorded in the right occipital lobe and vice versa. The signs of the right occipital lobe are processed as if they were received by the left body half and crossed duririg their alienation. For example, fibers of other sensory organs cross in the medial and lateral loop of the medulla oblongata. In order to see, the following has to take place: 1.

Excitation of the retina, the corpus geniculatum laterale, the tectum opticum and the occipital lobe. 2. Activation of the ascending reticular system, the substantia reticularis, tegmentum pontis and medulla oblongata. 3. On the side of the receiving eye in the descending reticular system, a representative of the self or the ego has to project the received pictures as things in space. The real relationship organisms^objects-in-the-world is symbolized in a crossed representation of the seeing subject and the seen object. All this permits the intentionality of the act of seeing. Let's illustrate this with an example: You see a tree. The essential components of "you see" as an experience are in the syntax of CNS on the homolateral side of the brain, essential components of the tree on the heterolateral side. As to the part "I see", the following are involved. The retina, which collects the optical signals of the tree, and the reticular centers of the substantia reticularis from the mesencephalon in the caudal direction of the same homolateral side with corresponding tbnic-rriotof function. In case of partial decussation, the nasal side of the left eye and the temporal side of the right eye and the left side of the (Haube) nucleus ruber of the pons and medulla oblongata are involved. As to the part "tree", the crossed centers of the geniculatum, the tectum opticum, the area striata and other cortical centers are involved. Seeing, just like any other c o m m u n i c a t i o n process, r e q u i r e s a relationship and intentional contact like the transcendental function. The signs "I see" and "one tree" are incomplete unless they are united in the sentence "I see one tree." This is the case with all the symbols of other experience processes. This dependency on the self-pole (reaction to movement or position that leads to orientation and focusing) holds for all sensory organs, not only vision. This view penetrated neurophysiology only after the discovery by Magoun and Moruzzi of the dependency of the sensory experiences on the substantia reticulata. And this, of course, in addition to the sensory pathways and centers. But with the methods and concepts of the symbolism of brain structure, this conception was founded already in the thirties. Here are some quotations: "Only a being capable of performing direct movements

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by itself can experience. Direct own movements are dependent on drives; therefore experience is dependent on drives. No tension of drives: no impression of experience... It is a well known observation confirmed'also during World War I that during combat, the attention was so focused on the combat situation that soldiers did not fee^even the pain of serious injuries." It is not necessary that the motor excitation belongs to the same segment as the external stimulus; it is only necessary that in the center of own movement occurs a counter-directed reaction. Here the nucleus motorius of the substantia reticulata plays an important part. It is sufficient that a directed motor attitude occurs after the stimulus. This is accomplished by a slight reaction of the reticular system. I emphasize the relationship of the substantia reticularis and consciousness. Volition and consciousness are based on a particular inner process of tension and focus located in the static and kinetic centers of the substantia reticulata of the medulla oblongata, pons and midbrain. With such a localization of the action potential, the cortex does not lose its contribution in the substantia reticulata; it may be the ego; the central subject. But this function is not conceivable without the mediation of the polarized experience process and without those centers of the actions of the spirit that bear goal and object. In this respect, the cerebral center stimulation and performance organ of spiritual acts plays the most important role. From the point of view of present knowledge and also from my personal view, quotations could be improved. First, there was an overemphasis of motor function as representative of the self-pole, because at that time, the substantia reticularis was only known in its motor and vegetative aspects. It can,.however, not be denied that the logic of symbol theory of the CNS predicted functions and centers that were later experimentally corroborated. And today, the view is accepted that sense-perception in vertebrates develops only in collaboration with movements, or, in other words, as behavior. A simple stimulation of sense-organs, conduction fibers and centers is not enough. There is even more that neurologists, physiologists of the sense-organs and neuropsychologists did not recognize, namely, the necessity of a transcendental function as a connecting link between sensory organ and nervous system on one hand and the directness of experienced reality on the other hand. Young put it this way: "The octopus develops in-its lobus opticus a kind of map, a representation of his optical environment. For a correct function of this map, the influence of gravitation is necessary." We pointed out that the orientation of bees in a., dark hive is also determined by their sense of gravitation. We also experimented with weights and inertness and their influence on status tonus, position and place of our body. But rnaps and models are only transmitting signs for the immediateness of seeing. In order to connect what we-see with the seeing person, we have to believe that this connection pre-existed even before it came into action. This possibility can only be derived from a TS. The formation of the "map," as

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well as the execution of the act of seeing are expressions of a transcendental relationship between the organism that can see and the object to be seen. The most convincing evidence of this symbolic manifestation is the type of decussation. There are invertebrates with optical systems analogs to higher developed species but without decussation. Nautilus, a cephalopod and a relative of octopus, has a goblet eye and a retina and fibers to an optical center but no decussation. Lower crustaceae, such as brachiopods, have an optical system similar to that of the crabs. Crabs,however,haveafiber-crossingcenter between the lamina ganglionaris and the second optical center. Brachiopods do not have fiber-crossing. Among the myriapods, scutigera has an efficient complex eye and a crossing between two optical areas. Animals with lateral'lenticular cells have two optical areas but no crossing. So, the conclusion at which we now arrive is as follows: There are two different visual intentions: 1. For the perception of light intensity, direction and movement of shadows, the optical system has to discern non-alien bodies and their relationship to place and movement of the own body. In this case, the adaptation of the gastrular to the cellular communication is sufficient, and there is no need for decussation. 2. If, however, there is a need to discern alien bodies, then a transcendental function is necessary, and we see a decussation. Now, let us compare the decussation in the case of invertebrates with that of the vertebrates. Let us start with the developments of the transcendental function in the neural system on the basis of inner adaptation to the gastrular and cellular type style of communication. We get much valuable information from research on fish and amphibious embryos or from the neural system (original from the point of view of phylogeny) of amphioxus. Rightfromthestageofthe diploid cells inintraorganismic organizations, the world is represented as opposite-pole. Among unicellular protozoa, we do not know any structure that symbolically can operate as transcendental function and that can transcend the body and its boundaries. We may assume that in amphioxus the neural system communicates in cellular style because its primary sensory neurons (which in vertebrates are located in the spinal ganglia outside the CNS) are located within the systern. The amphioxus registers something alien in a cellular communication, but it does not experience it. Experiencing requires a gastrular system with the option to interpret external resistances as foreign bodies by comparing them with its own movements. In the amphioxus; there is no analogon of such a gastrular system. In order to sense experience, the system needs spontaneity and the capacity to constitute a self-pole different from the opposite-pole, which serves as the thing experienced. Such a polarization seems to take place in the amphioxus as follows: opposite the entrance of the afferent sensory reticular fibers in the dorsal part of the central canal, are located the so-called colossal cells. These cells receive the excitation of the roots, and they extend loop-wise to the next ventral motor root opposite.

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Frontal and caudal collaterals depart from here and cross; again on the earlier part. This meandering situation is a symbol of the actual behavior of these animals. Not only the symbolic situation is of interest to us, but also that the colossal cells prepare the motor cells of both sides for action, enabling them to react to sensory stimuli on one side. As a result of this, the motor neurons of the ventral half of the canalis centralis become the representatives of the self-pole, and the sensory neurons of the dorsal half become the oppositepole. The excitations coming from the body into the spinal cord, as a result of this polarization, can be experienced as feeling. In embryos of the larvae of tailed amphibians one can find a structure similar to that of amphioxus. Primary sensory neurons (the so-called cells of Rohon-Beard) are located dorsolateral in the spinal cord and extend their dendritesiritothebody,branchingoutto skin and muscles. Thisarrangement where all nerves and axons are located in the spinal cord and are connected with the periphery by means of collaterals presents the analog type of cellular communication within the neural system. In this stage, there are no symbols for intentions in the system that pass beyond the border of the body of the animal. In principle, we find the same type of cellular communication in the reticular system. Here also the system is limited to communication not extending beyond the border of the body. All incoming communications, from wherever they come, are expressed in mood changes or in the organism's attitude towards itself. Another characteristic feature is the centrifugal influence on motor function. Descending fibers of the substantia reticulata stimulate gamma fibers that result in muscle contractions. This muscle contraction does not lead to movement but to an increased tonus and readiness for movement. The substantia reticularis is very old phylogenetically and retained its character from the fishes until man. All attempts to classify this system have failed until now. One cell of the reticular system can have synaptic contacts with many sensory and motor systems as if they did not have any meaning. Biosemiotics, however, views this system as an analogon to communication on a cellular level. Even though the substantia reticularis consists of many cells, the "organ" behaves like a cell—an elementary unit in relation with the entire organism. The cells of Rohan-Beard, the loop-fiber cells, and the cordcells are precursors of the substantia reticularis. They serve as an analog to cellular communication in the neural system, because they are the earliest and most original syntactic organization in the CNS of vertebrates and man. This kind of polarization is typical for the adaptation of the neural style of communication to the cellular phase of communication. One deals here with a differentiation between the ventral motor neural plate on the lower half ancl the dorsal sensory side plate on top of the sulcus limitans of the embryonal medullary tube. The self-pole is located ventral and under; the opposite-pole, dorsal and on top. Often, an additional differentiation between front and back is observed. We mentioned already the reversal of the ventral position of the sensory ganglia and the dorsal

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motor ganglia at-the transition from the gastrular to the neural system. This transition is a reversal of the direction of intentionality.' f Instead of ventral and dorsal, bottom of top, earth or heaven, proximity or remoteness, any reversal in the direction of intentionality — the transcendental functiortof the microcosmos—hasfar-reachingimplications for the worldly aspects of communication. The above description of the neural system completes the alreadymentioned organization of this system as an inner system. The cellular and'; gastrular systems are dominated by metabolism and the perceptible bodily environment, earth, proxifnity ancf present. Animals with dominant gastrular systems meet their partners on the side of their movement and claw organs, and this side becomes the representative of the foreigner, the other. In worms and arthropods, the sensory nerves and ganglia are on the ventral side, and the motor nerves and ganglia are on the back.In chordates and vertebrates it is the opposite: motor neurons are located in the anterior horn of the spinal cord; their nerves leave at the ventral side. The sensory nerves are in the posterior horn of the spinal cord, and they enter the spinal cord from the dorsal side. The neural system's intention is to communication beyond the borders of the body into remoteness, communication with partners who are not present bodily but figuratively in the past or in the future. That is the reason that the neural system is taken out of the body; its intentions are not related to the rnembers and organs of the body but to space. Naturally, it adapts itself to the previous gastrular and cellular systems. It takes over the bilaterality and the segmentation of the gastrular system and keeps an analogon of the cells' unity by means of commissures that connect the two sides, especially when communications transcend the body (such as through the midbrain and the forebrain). The symbolism to the body in space becomes clear when the assimilation of the gastrular systern determines the organization of the neural'system, such as in centers up to the midbrain. An illuminating exafhple is the exit direction of the motor fibers out of the nuclei. The aims of the movement intentions of a vertebrate are in the space of the ventral and front side. As a result, motor fibers leave the spinal cord on the ventral side. In contrast to this, the aims of the branchial nerves (facialis, glossopharyngeus and vagus) are within the body. Thus, the fibers, when leaving the spinal cord, first move to the inside and afterwards make a loop to the outside. The movement of the head to the left and the right and up and down are in opposition to the movement of the body. So, the nefvus accessorius responsible for the latter fnovement leaves the spinal cord to the dorsal direction to the rear. There are many examples which show the influence of the gastrular system and at the same time express a space experience which the invertebrates do not yet possess. There are many symbolic representations of intentional correlations in the CNS. Their specific structure can only be explained, in my opinion, as a syntactic expression of transcendental function.

Chapter

Symbolic Arrangement and

M

Remarks

Aspects

of Form

of Ganglion on

Twenty

the

and Cells

Cerebellum

ORE THAN ANY other cell, the ganglion presents the fundamental tendency of organisrris to communicate. We saw already the inner and'outer systems of the cell and especially of the diploid cell with its materialization of the communicative intentions of the TS. This holds all the more for the ganglion. The ganglion cell easily produces signs by means of electrical potential differences caused by the movements of ions. No other cell proves so clearly that life is based on a communication process that transmits meaning. No-other cell illustrates* so clearly the intentional principles of Eros and Thanatos and how they operate in structure and function. If the meaning, the sense of creation, is in communication, then no other cell exemplifies the actual genesis of communication better than the ganglion cell and the CNS. Already, the enormous spread of dendrites all over the body indicates Eros' intention for openness and fusion. Thanatos' intention manifests itself in the singularity of the axons and the discontinued nature of stimulus production. It is obvious that muscle, connective tissue and glandular tissue are built according to their function, and in general, every physiologist is aware of the relationship between form and function of the ganglion. But it should be mentioned that there are various ganglion cells: unipolar, bipolar, multipolar, pyramidal cells, granular cells, Purkinje cells. Biosemiotically, every cell form has its meaning, although we do not know, at least at present, exactly what that meaning is. Anatomists and physiologists do not know exactly what to do with those differences, but

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they are meaningful from the point of view of transcendental mediation. Let us make clear once more the difference between ganglion cells and other cells of metazoa. From the point of view of biosemiotics, all the other cells have a sign function but within the framework of the icon-stage of communication. Their structure and function within the bodily appearance of the organism reveal the meaning that arises through them. Ganglion cells and the nervous system are also building blocks of the body, but their sign function can remain in the icon-stage. They1 do not form spinal syntactic structures necessary for the transmission of experience. And in that way, the so-called primitive ganglion cells operate without polarization into dendrites and axons but with appendices (processes) to the cell, which enable a two-way traffic of impulses. The nerve-nets of the coelenterata consist of such cells. The signfunction of these cells does not transcend thebody boundaries and the fibernet that exists between these cells. If the cell is polarized, however — multipolar with many dendrites, bipolar or unipolar with several axons and dendrites like invertebrate ganglion cells or when the cell is part of a system with self-pole or opposite-pole — the sign function transcends the body boundaries. Such cells have a transcending function manifest in their structure, not actually but symbolically. It is not easy to explain to a person versed in scientific objectivity — generally a naive realism — the meaning of the polarization of ganglion cells. But this differentiation of the appendices (processes) of the ganglion cell into dendrites and axons presents the possibility similar to what we saw in the sense-organs and muscles of multi-cellular organisms. The polarized ganglion cell is capable of loosing its tie to the icon-phase of the communication and, therefore, its ties to the body. It can also transcend the boundaries of the body by means of its signs. The inorganic rriolecular system is a pure outer system. The development of the nucleus of the cell as an inner system and the cytoplasm as an outer system was the first such development of inner adaptation in evolution. The hidden life of the cosmos gained an individualized form. With the polarization of the ganglion cell, this life becomes experience. The unity of the organism is now reflected as subjective inner unity. This is the second big achievement of inner adaptation in evolution. This achievement, this step, enlarges the contrast between Eros and Thanatos. In the primitive ganglion cell, Thanatos can translate every excitation perceived by Eros immediately into an expression. The meaning of the function of the ganglion cells does not exceed its practical effector accomplishment. At the moment when the dendrites differentiate from axons, there appears a discontinuous activity in the dendrites that no longer reflect the continuous excitation state of the soma and the dendrites. This excitation does not have to reach a discharge, because inhibiting synapses cause a repolarization or, in other words, increase the discharge threshold. Naturally, cells have to reach a discharge in order to remain part of the general excitation level of the total system. But in the framework of the total excitation state of the organism, the excitation of the dendrites and

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the ganglion soma are the signs that transmit all intents of feeling experience, observed or imagined. We mentioned in a previous chapter how important it is (for the nervous system-of invertebrates and vertebrates) that ganglion cells performing transcendental functions are relieved from the'task of cellular self-support. In the case of invertebrates, the peripheral body, sensory organs, and muscles belong to the syntactical structure of communication. In order to appear as a unitary animal which moves spontaneously and encounters alien moving bodies, the communication has to transcend the single cells. The exclusion of the body of the cell is accomplished by dendrites and axons that leave the cell at one single outlet. The influence of the cell on the specific accomplishment of the neuropilem is diminished because of the complexity and the entanglement of pre-synaptic efferent and post synaptic afferent fibers. The specific local character, especially, does not play a role. The peculiar location of the ganglion cells in invertebrates outside the communication" system of the nerve fibers has caused much discussion. One of the assumptions is that the nutrition or the oxygenation would be improved. Maybe there is a grain of truth in it biosemiotically, because feeling and oxygenation belong to the horizon of cellular comihunication. More essential is the conflict between a cellular and gastrular style of communication. The gastrular style enables the confrontation between a self-pole (mediated by nerves, muscles, chitineshell or skin) and an opposite-pole (mediated by sensory and nerve cells). Here, the gastrular system has to adapt itself first to single cells (sensory organ cells), because they transmit essential information about the environment. They are capable of doing so because of the special quality of stimulation and because of their special 'location in the body. As to the interpretation of a foreign body, the location and self-stimulation of a ganglion cell is not that important. In the neural system, the corporeality of the ganglion cell does not interfere, because in this case, the interpretation intends images and not bodies. A confirmation of this tendency of the gastrular communication style (namely, to alienate thebody of the ganglion cell and to make use of its appendices—processes) can be found in the fact that a similar tendency appears in the neural system of vertebrates when this adapts itself to the gastrular aspect of the body periphery and incorporates gastrular structure in its own. For example, the primary unipolar sensory neuron in the spinal ganglia of vertebrates and man turns into a pseudo-unipolar cell with one extension. This extension splits in the form of a T—one fiber to the periphery, the other to the dorsal roots. Or/ for example, we find in the roof of the midbrain of fish, amphibian and birds crosier cells, granular cells, whose main dendrite raises perpendicularly on the incoming visual nerve fibers (Aliens Kappers 1920-1921) and whose axon comes out of the dendrites. The axons of cerebellar granular cells (which move in parallels in the molecular layer of the cerebellum) arise sometimes from cell bodies—more

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often though from dendrites. .Another example is the axons of the mesencephalic sensory roots of trigeminal nerve that arise from the sensory fibers on their way to the cells and move to the motor trigeminus nucleus. Other sensory ganglion cells (which are gastrularanalogon of the neural system, just like cells in the ganglia of the stato-acoustical nerves) remain bipolar because they do not mediate communication with bodies whose localization can be distributed by the local character of the sensory ganglion cells. Only when the ganglion cells have to transmit the corporeality, of reality can its own corporeality be a hindrance. That is the reason that bipolar cells in the retina or that area of the olfactory.nerve do not become unipolar, because they mediate communication with qualities and images and not primarily with bodies. The nervous system of the invertebrates without sensory organ cells is a pure inner system; that is, it mediates only the intention of potential meaning" and potential .behavior, that becomes real by means of actual behavior and the corresponding excitation of the sensory organs. The neuropilems of the nervous system, just like the goblet cells of the fungus bodies in insect brains, consist of an entanglement of fibers~with synaptic contacts on whom one actually cannot rely that they can transmit sequences of actions. But the body with its organized articulation and sensory organ cells produces additional information as outer system, and it is capable of performing complicated acts. Only instincts as intentions and goals are mediated by the neuropilem as accomplishment of inner adaptation, but the realization of the instincts and the outer adaptation are a function of the organization of the body. This attachment to the body as outer system provides the instincts of the vertebrates, their security and accuracy in details, but provides also their rigidity. The limited potential for learning in invertebrates and the elimination of the ganglion cells by means of their unipolarity are mutually dependent indeed. The relative limited plasticity in the behavior of even highly developed invertebrates, (compared with comparable vertebrates) is always emphasized. Naturally, one looks for an explanation in the differential structure of their nervous systems. In my opinion, the cause for this difference is the lack of understanding of the connection between the unipolarity of ganglion cells and the direct attachment of the peripheral sense-organ cells and also the attachment to the corporeality of the communication partner. This is the difference between the life-style of the invertebrates compared with that of the vertebrates. Another proof is the remarkable independency of body.parts of the invertebrates. Heads of ants after decapitation behave like complete animals for a considerable time; they fight with the heads of other ants. A male praying mantis, whose head was eaten by a female, is capable of copulation, an act that for this species requires a good many hours. A thorax of an ant without the head or abdomen is able to walk slowly and stands up after falling. This kind of behavior proves that one inner ganglion and the

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corresponding periphery is enough for those animals to preserve communication. The actual genesis takes place between the sensory organ, the inner ganglia and the muscles, not within the central nervous system (CNS) as in the vertebrates. Naturally, invertebrates also have intentions, not directed at objects that are present, whose goals have to be searched or which have been determined by previous experiences. Correspondingly, they have centers not-directly connected with'the periphery, but they are dependent on such centers such as the-corpora pedunculate or fungus bodies in the protocerebrum of insects or the lobus verticalis in the brain of the octopus. Already, the position before the other centers in the case of the insects or on top, in the.case of the octopus, is symbolic for a leading or controlling activity. In principle, the guidelines for arrangement prevail here as with the vertebrates. The only differences that the reflection of the event in the peripheral body and the attitude to the past and the future is the center and basis of the mediation function of the neural system, while this reflection in the case of invertebrates comes into the fore only in superordinate centers. The whole medullary tube is on top, on the dorsal side of the body, just like the lobus verticalis' position in relation to the other centers of the octopus brain or the protocerebrum of the insects... like the prosencephalon of the vertebrates, which is the precursor of the cerebrum. I mentioned earlier another analogy in the optical centers in.which the biosemiotic interpretation of its position was not proved experimentally, such as in the case of the lobus verticalis (Young et al 1964) or the case of the protocerebrum of insects. In higher crabs and insects, one finds in,the medulla externa a second crossing of a neuropilem whose front is turned backwards to the medulla interna. The medulla interna is interpreted as the mediator of the opposition to objects observed.. The basis for the interpretation is the inverse position and the crossing and outgoing fibers in relation to the complex eyes. In the way the medulla externa is analog to the midbrain roof of the vertebrates (because of its position and the crossing of the fibers of the tectum opticum), in the same way is the medulla interna analog to the visual occipital cortex of the mammals —r because its position is inverse compared to the external medulla. The tectum opticum and the visual occipital cortex are also in inverse order to each other. The two centers act in opposite ways in regard to above and below of the visual field. If the fiber connections were as clear as in the insects, one could have found a crossing. We can prove that the position and function of the optical centers of the visual cortex are characteristic for the formation of a deep relationship of optical events of the past. Likewise, we assume that the medulla interna of the higher arthropods has to deal with the connection of events in the past with present visual impressions. No doubt bees are capable of good visual orientation. We assume that the processing of their optical memory has somethingto do with their medulla interna: In cellular and gastrular communication no doubt, influences of memory and attitudes towards the future play a role in spite of their molecular and

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bodily present. But this is only one component of these sign processes that will receive additional centers at its disposition, as we saw in the examples of the higher invertebrates. This component willf develop into the total neural system in the case of the vertebrates. The system is based on a reflection of bodily everits, and these events always took place in the past or in the process of passing. Every ganglion of the neural system may therefore represent the total body with its movement's dispositions. Naturally, this possibility will be adapted to the gastrular system that will manifest itself in the segmental organization of the cells and the course of motor neuron fibers. One cannot overemphasize the fact that the neural system is located out of the body and on top of the body and not inside, as in the case of the ganglions of the invertebrates. The ganglion cells do not represent members and organs as part of the body but Of the total organism. Even in the most caudal parts of the organism from the midbrain on and below, where the greatest adaptation to the gastrular system is required — the ganglion cells can be very versatile. In larvae of amphibia, one can implant an additional limb and this limb will behave like a copy of the original, in spite of the completely different innervation. Nerve fibers before the implantation connected with extensor muscles might now become flexor innervated. Nevertheless, they carry out meaningful movements. Paul Weiss says cells are "modulated" and "remodulated" by the periphery. After completing the embryological development and post-embryological maturation ganglion cells point out (through their structure and the type of synaptic connection) to functions of previous systems. For example, outer systems of the neural system, such as the cerebral cortex, the midbrain roof or the cerebellar cortex, are the analogs of the gastrular system. The transcendental function of this outer system is formed by the sensory organ cells Whose stimulus receiving part is turned to the outside world. The pyrarhid cells of the cortex, the Purkinje cells of the cerebellum and the granular cells of the midbrain roof all tum theirdendrites outwardly to the surface of the cortex, in analogy to the sensory organ cells. They, therefore, receive their information from "the outside". It is not important whether the efferent stimulating nerves come from the outside (opticus fibers in midbrain roof) or from the inside (afferent fibers in the cerebral and cerebellar cortex). It is all a symbolization of the communication with the outside world of images, which enter the organism from the outside. Even in the case where movement Gestalts are transmitted by the cerebral cortex, they come into appearance in the crossed centers of the opposite-pole as pictures of virtual movement. These virtual movements are received by the motor centers of the self-pole at the other side and then expressed. Already, sensory organ-cells point to their erotic function (which transcend their own body), because they extend hairs or rods in the direction of the informing stimulus. Examples are the sensory cells in the olfactory epithelia of mammals and man or the processes of the sensory cells of the retina.

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In all invertebrates, they are directed towards thelight. Only in vertebrates are they arranged as a primary inner system, which is due to the origin of the neural system. The processes, hairs and rods, which act as receptors are related to the flagella and cilia, which promote the movement of protozoa. They have a similar structure, basal body and diplosoma. The intention of the flagella and cilia, geared at the outside world and passing beyond the body boundaries, appears in the gastrular system as intention to communicate with the outside world using the hairs and rods of the sensory organ cells. The basal granules of the flagella and cilia can also be compared with organelles or derivatives of centrioles of the pyramid and Purkinje cells. They are located at the feet of the main dendrites and are directed outwardly, just as in the case of the hairs of the sensory organ cells. The analogy is clear, and Aliens Kappers also mentioned it. If one observes a centrosom in a well-developed multipolar neuron, its location is opposite the main dendrite. The diplosomes of sensory organ cells and sensory nerve cells are to be regarded as derivatives of centrosomes. In both cases, the centrosom is part of the stimulus-receptor apparatus of the cell. (C U Aliens Kappers: Die vergleichende Anatomic des Nerven-systems tder Wirbeltiere und des Menschen. Vol. 1,1920, p. 17-18). Well known is the role of the centrioles in the process of mitosis. .Their split announces the formation of the division spindle that pulls the divided nuclei in two directions and enables the formation of two separate cells. Lynn Margulis focused our attention on the-similarity between the function of the centriole in cell division and their role in movement. If one adds to this similarity the role of the centrioles in sensory organ cells and ganglions, then one obtains a deeper biosemiotic meaning. All processes initiated by a centriole fulfill Eros' intentions and are opposed to the principle of Thanatos. The division of cells.dissolves the unity (the Thanatos accomplishment of the cell) and is an expression of the dedication of Eros: the creation of new cells in the framework of the iconphase of communication. Flagella, eyelashes, the processes of sensory organ cells are organelles serving Eros, because they enable new contacts. If neural system ganglion cells do not reflect the gastrular outer system but the gastrular inner system; then we see the development of multipolar or bipolar cells. These cells often have branches or nerve entanglements, such as glomeruli of mitral cells or glomeruli of granular cells, moss cells in the cerebellum or fiber entanglements of the substantia reticularis. I will not go into details because many things are as yet unclear. An appropriate theme for the application of the biosemiotic method.may be found in the arrangement of the cerebellar Purkinje cells. The contrast between the direction of growth and of folding between two areas of the cortex is not influenced by them but only by the remarkable geometric structure of the cortex. An interpretation of the place of this structure in relation to the rest of the CNS, and to the various sectioris of the vertebrate body, cannot be considered, and it is not meaningful even in a-

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machine. From the point of view of biosefniotics, the direction of growth of a center belongs to the characteristics of their syntax; they assisted right from the beginning to understand thestructu re of tnecerebellum, particularly because a similar problem exists in the central cortex. Not only-are there animals, such as the whale, characterized by an unusual growth of the central cortex (even small animals like thedolphinexceed man in abundance of central folds), but we have to assume also growtrf tendencies directed perpendicularly—compared with the transversal fold of thegyrus centralis anterior and posterior of the human cortex in relation to the sections in front and behind. Also mammals without a well-developed frontal brain, namely: parietal, occipital and temporal lobes, have a tendency to develop longitudinal folds. These folds are most obvious in the semicircular canal folds of predacious animals. In the folds frontal to them, which correspond with,the central folds of humans, sagittal folds exceed transversal ones. The cortex, therefore, is thinnenand has a tendency to develop transverse and semi-transverse folds, such as the sulcus cruciatus and the ansatus. These peculiarities of growth and fold formation are founded on the role of the cortex in the communication process of the neural system. The cortex is an internalized outer system. All incoming information can only be interpreted by~ means of inner movements, virtual or imaginary. This information becomes riieaningful and gairis Gestalt only in the form of image-like phenomena or in movement designs. Receptive functions, such, as perception, cannot .develop without motor functions. This is a fact acknowledged also by sensory organ physiologists and neurophysiologists, as I quoted above. And, in Viktor von Weizsaecker's Gestaltkreis, these connections are mentioned and emphasized. (Gestaltkreis is a circular connection between organism and environment. JPH) From the point of view of biosemiotics, the most productive phenomenological analysis of the role of inner or imaginary,movements in the experience process stems from M. Palagyi. Klages emphasized this approach in his metaphysics. This fundamental role of inner movements in the process of transmission of communication:from the neural system manifests itself in the direction of growth and development of the cortex, according to principles, which we have so far discussed. The early embryonal forms of ganglion cells of the neural system are undetermined in relation to their sign function, except their function to communicate the contents of the previous gastrular system. This includes the differentiation between inner and outer systems arid self-pole and^ opposite-pole in analogy to the gastrular system. In the gastrular system, we saw the segmentation, the reversal of polarization in dorso-ventral direction and the utilization of bilaterality for the purpose of decussation of fiber systems. But in the fbrebraln, relieved from the adjustment'to the gastrular system, the primary intention of the neural system to connect past with future will determine the arrangement of the system. The movements of something belonging to the future is located frontally in the sagittal plane

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of the body; movements related to the past are located iri the rear part of the sagittal plane, because the future is ahead of us and the past behind. When these basic intentions are determined by special goals, memories, fantasies or perceptions, inner fnovements occur -that diverge from the sagittal direction. Inner movements related to our own body remain closer to the sagittal direction than external bodies. Cortical centers, therefore, related to the inner movement of the own body, prefer their expansion in sagittal direction and will develop transverse folds. An example is the gyrus centralis anterior arid posterior that represents our own body. In the centers behind the central gyri, which reflect inner movements of external foreign perceptions, we observe the development irito transverse direction and the occurrence of longitudinal folds. 'Visual, auditory and tactile forms require for their experience not only inner movements but also a differentiation of places and borders. These places or, in other words, discontinuities in the continuity of space representation can be transmitted only by single cells orcell'columns inthe cortical centers. Dolphins and other whales move according to their lifestyle in wide spaces. They move with great speed and versatility, utilizing their radar-equippedhearingapparatus.Thiskind of behavior corresponds with a particularly extended and folded cortex. Here, I will not expand on the meaning of^cortical folds; one can find an extensive discussion in my 1935 and 1958 books (see bibliography). It is, however, justified to use here the central cortex as an example, because the basic function of the cerebellar cortex is the control of the inner movements—their speed, place of origin and terminals. We now understand better the sagittal extension of the Purkinje dendrites a n d t h e transversal folds development of the cerebellar body. In the cerebellum, as in the cerebral cortex, there is transmission of inner movements operating on our own body. Each and every Purkinje cell is a symbol of the body with its disposition of moving in sagittal direction. The main thing is to adjust the inner movements of the neural system to the actual position and movement of the body. The introversion of the outer system of the neural system onto the roof of the midbrain and the cerebral cortex friakes it necessary to replace the external control of the movement impulses (as carried out by the bodily reality of the invertebrates) by an inner control and, as a result of that action, to friaintain the unity of-the pluriform intentions of the organism. But why do we observe areas in the cerebellum organized perperidicularly towards the sagittal direction, which grow in a transverse way and fall into sagittal folds, just like the.lobus floccularis of mammals, the auriculi cerebelli of sharks and the lobuli laterales of the valvula of certain bone fishes like the mormyridae? According to our experience iri brain research, this is a sign that the communication of the Purkinje cells is related to foreign bodies and not to the own body. According to the location of these centers in the cerebellum and to the riervus vestibularis and lateralis, we conclude that we deal here with the measurement, estimation of movement-forces of foreign bodies,

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related to the own body—just as the body of the cerebellum deals with the movement forces of the .own body. Every moving animal organism has a counteripart that carries it like the earth or surrounds it like the,sea and the air and in relation to whom it stands or moves. vAn inner control of the own position and movement would be imperfect without a simultaneous correlation with the movements of the counterpart. That is exactly the function of the transverse areas of the cerebellar cortex, as we explained earlier. I am speaking of an indirect perception when the organism generates an opposing force towards its own movements, just as with foreign bodies. The concept perception is used here, as Klages sees it, as perception of resistance that foreign bodies generate towards the movements of the own body. This perception is related to an inhibition of movement and this movement-inhibition becomes a model.of control of the cerebellum that strives to unify body-image with body in all positions and movements and balances all impairments of this unity. Every intention of movement is perceived by the cerebellum as if coming from a disturbing foreign body, an action symbolized by the stimulating incoming parallel fiber, standing perpendicularly on.:the dendrites of the Purkinje cells'. This course in a transverse direction (the longitudinal direction of the cerebellar folds) emphasizes the contrast between the stimulation and the unity of body image-body of the own-pole, which is represented by the sagittal Purkinje cells. The creeping (climbing) fibers, the second kind of fibers stimulating the cerebellum, have the same way of unfolding as the dendrites; they ascend, thus conforming to their own movement intentions. I hypothesized that these climbing fibers express the trend reflecting the influence of the foreign action on the own-movement intentions. This interpretation is compatible with the temporal relationship between the excitation of the Purkinje cells and the moss cells and parallel cells towards the creeping fibers. Compare, for example, what Eccles wrote in his book on, the cerebellum: "Thus, for any given, input, for example a muscle receptor discharge, the climbing fiber component arrives at the cerebellar cortex to sample the excitatory-inhibitory pattern evoked by .the mossy fiber component some 10 msec, earlier, which gives time for the full development of the response of the Purkinje cells to this mossy fiber input." I suppose that moss and parallel fibers are representatives of the outer system and express beginning, direction and end of movements of the cerebellar cortex, while, on the other hand, the creeping fibers represent the inner system and express the impact of this action on its own movements. This inner trial of the action of the movement impulses enables the organism to act as a unit and to maintain this unit in spite of the various movement intentions. The certainty about our own position and movement obtained in this way enables us to fix the space-image of the environment in our body: Now, we can understand how this aspect of the cerebellum, namely the relatedness to the environment, can be prominent. Just as we assume that

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it is the case with the Mormoryda cerebeljum. As a result of the function of the cerebellum to control the unit of the gastrular information and' the neural body-image, it becomes itself a,symbol of the body and its inner movements. One can show correspondence between form, position and movement of thebody and the form of. the cerebellum. For example: the cerebellum has a tendency to raise (the auricles, the formatio floccularis) corresponding with the body's tendency to raise towards the upright position. This tendency towards the upright position is observed also in the amphibies and reptiles' early steps in their life on land. In these animals, the cerebellum consists of one erect plate. Take snakes in contrast: they do not stand upright on legs, so their cerebellum plate is inversed and embedded in the dorsal wall of the fourth ventricle. In my Symbolik des Hirnbaus, I discussed several details from anatomy and comparative anatomy and their interpretation seems justified. But the relationship between the cerebellar cortex and cerebellar nuclei has to be corrected — the relationship between the medial roof nucleus, the lateral nucleus dentalis (in higher animals and man) and also the nuclei emboliformis and globosus, the nucleus Deiters in the medulla oblongata, which also contains direct fibers of Purkinje cells. In the thirties, one could not differentiate between excitatory and inhibitory s y n a p s e s , b u t n o w , d u e to electrophysiology u s i n g microelectrodes and the electron microscope, we can. In those days, I thought the Purkinje neurons and the cerebellar nuclei to be identical; I regarded them as inner centers stimulated by Purkinje cells. But Eccles and his collaborators proved that Purkinje axons inhibit cerebellar nuclei. The resistance against disunity and lack-of-control initiates, therefore, from the cerebellar nuclei and the nucleus of Deiters. This inner inhibition of movements will be regulated by the information derived from the Purkinje cells. This system as position innervation precedes movement intentions and is regulated by the Purkinje cells and in this way enables free expression of movement. Details obtained by modern neurophysiology and microscopy do not basically change my conceptions of the structure and function of the cerebellum; they only add details. I thus disagree with Eccles and coworkers who call the cerebellum "a neuronal machine." The cerebellum is necessary, because the neural system evolved as a new communication system out of the gastrular system. It is, like the gastrular system, an expression of a higher phase of intensification of communication. The control of uniformity of movements in animals requires in vertebrates a special reflecting, controlling function in order to adjust the imagined reality to the real reality. In invertebrates, this regulation of movement takes place through the encounter of thebody with the environment. In vertebrates, it is complicated by the image-like perception. It is better not to compare the cerebellum with a machine but with the requirements of truth and conscience, which control the higher noetic functions, thus establishing a real unity with previous communications.

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Unrestrained thinking and acting appear as a result of the exclusion of truth and conscience, just as unrestrained movements appear when the cerebellum is excluded. In both cases, intentional contrasts exist, therefore, controlling functions are necessary in order to guarantee integration of the systems in their fulfillment of a unified intention. This effort to reach the inner unity of higher organisms in their communications and behavior is evidence of the unity as expression of the basic intention of inner adaptation in evolution. Kant described this unit of consciousness as transcendental apperception and regarded this as an a priori,condition of man's total potential of contemplation (perception) and presentation. This unit consciousness is called man's ego. This ego discovers truth, laws, values... the basic pillars of nature and society. Before we can grasp truth, laws and values as products of inner adaptation, we have to discuss other human struggles for inner unity . . . struggles where the cerebellum doe's not add to our understanding.

Chapter

Inner Sleep, Inner

T

Unity

Adaptation Dreaming, in the

and

Wakefulness,

Hypnosis, State

Twenty-One

of

Trance Wakefulness

o scientists, the unity of the organism and the inner unity of man as ego is not of the same importance as to biosemiotics. To biologists, neurophysiologists and psychiatrists, this unit is a given data; they study analytically various structures and mechanisms which differentiate within this unit. However, we have as task to elucidate the creation of this unit, and the dynamics of its organization in spite of the contrasts between the various systems. There is a relationship between our ego's capacity to think, speak and act as a unity, and the transcendental functions of the brain such as our capacity to perceive objects remote in space, realize events of the past and to expect and predict future events. Neither our body nor our.brain with its billions of cells, is a unit and every ganglion cell of our brain can be engaged in many different communications. Nevertheless, one perception, one thought, one act is prominent at one time, just like we are one person who perceives, thinks, acts. It is possible to disturb the development of this inner unity. It is possible to cut the commissurae of the brain, to cut the corpus callosum and then study, how in these subjects two egos appear, one determined by the dominant hemisphere and one dependent on the accomplishments of the neural system of the non-dominant hemisphere. One can cut the chiasma opticum in apes or higher mammals and in addition to the corpus callosum, disconnect other forebrain commissurae and in that way, eliminate aspects of inner unity guaranteed by those structures. If one trains those animals and teaches both hemispheres different tasks, then one generates a conflict threatening the inner unity, but

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that kind of conflict will be solved by one or the other hemisphere without too many difficulties. The requirements of the non-dorninant hemisphere are "repressed". I use here on purpose the psychoanalytic concept of repression. Also the contrast between impulses and wishes and the demands of reality generate conflicts, e.g. conflicts between Freud's id, ego and super-ego. Common sense language deals with conflicts between heart and head, between emotions and reason. Aristotle differentiated between body, soul and spirit as various substances, which combine to form the layers of the personality; the nourishing and procreative "anima vegetativa" which forms the body the "anima animalis" responsible for perception and movement of animals and finally the "nous" responsible for the reason and volition of man. According to this old Greek conception, man is often regarded as a creature consisting of layers, without making it clear how the contrasting layers form a unity. Because the theory of evolution by means of superimposition of layers of sign systems is so important for our presentation, it seems desirable to describe some other theories of layers. Freud differentiates between conscious and unconscious andal so betweenid-ego-super ego. Edinger,on the basis of comparative anatomy of the CNS differentiates between two layers: the paleo-encephalon containing structures already present in fishes and reptiles and the neo-encephalon, which especially in man, in the form of the cerebral cortex is superimposed on the paleo-encephalon. According to this division, F. Kraus differentiates a cortical personality from a brainstem personality. Drives, instincts and affects are localized in the brainstem which is phylogenetically older whereas the cortex adds the controlling of the will and the intellect. In clinical neurology; J.H. Jackson presumed the existence of layers corresponding with those of phylogenesis. A "lower" representation or the various body parts is formed in the spinal chord, the medulla oblongata and the pons. A middle layer, more differentiated, is formed in'the sensorimotor cortical areas, whereas Jackson regarded the frontal brain as the highest integrated layer, the center of consciousness. There have been those who objected to the theory of layers. This theory leads to a spatial model of the personality and has a tendency to locate in space consciousness and unconsciousness, cortical and brainstem personality, ego and id. This spatial model does not reflect adequately the immateriality of psychological phenomena. In the phenomenological analysis of Klages or Nicolai Hartmann spiritual activity is so different from mental processes, that these authors do not understand how they can lead to a unified person. Hartmann uses the concept of superimposing layers and supporting (aufruhend) layers, but these are just words which do not teach us anything about functional relationships. Nevertheless, the theory of layers remains popular especially in Germany, see e.g. Rothacker: The layers of Personality 5th ed. 1952 and Lersch: Structure of Personality 7th ed. 1956. Biosemiotic research enriches the theory of layers and offers a new foundation. The layers are better differentiated; there is a conformity with the phylbgenetic laws of nature: the connection and collaboration between

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the various contrasting layers becomes more understandable, the dynamics of the personality are better adjusted to reality than irTprevious theories. Butfirstandforemostthemental phenomena and the psychological processes are presented in relation to the various transmitting communication systems and neither is the body-soul relationship ever neglected. Biosemiotic theory recognizes the justification of the theory of layers of the psychology of understanding, the psychology of expression. Likewise biosemiotics accepts the data of neurology and comparative anatomy. But biosemiotics points out to one root: the hierarchical layers of analogous intra-organismic communication systems in personality as well as in the structure of the organism. We attributed this division in layers to the activity of an'inner adaptation in evolution. The inner adaptation between these various systems will be the main theme in the second part of this essay. Also, the highest developed organism, man, has to be a whole and a unity in spite of the various and different systems. The appearance of analogies of previous systems in higher hierarchical ones, is a method of inner adaptation in the service of Eros demands. In that way all systems participate in the communication process. We discussed that the cerebellum is an organ controlling (in the service of Thanatos) the neurular systems in spite of the (rebelling) subsystems. But this is a complicated theme that we will discuss schematically and in part only: Quite a number of phenomena such as sleep, hypnosis and suggestion, will be interpreted as variations of the inner adaptation between the systems. Also belongs to this discussion, the development of human values as a function of the noetic systern. From the discussion so far, it is evident that the inner adaptation requires a certain effort, a certain tension, which will be stronger when more systems will have to be unified. The world of man has no doubt more contents and challenges and invites more changing attitudes and attention to the environment than the world of a fish. Correspondingly'man's condition of wakefulness needs more instruments for interpretation and answers to pieces of information than the wakefulness of a lower vertebrate. And every piece of information needs more supplements, inhibitions and control for its realization, than say the neurular system of a fish. One has only to realize that every new sign system in the evolution presents a new aspect, a wider area of the inner environment of the organism. If in the neurular system of vertebrates, the periphery of the body as an outer system is transferred to the cortical centers as an inner system, the animal can be connected with the environment through memories of certain phenomena even when only part of these phenomena are present. The realization of interpretation of the past and expectation of the future are the intentional basis of the neurular system in such a way that in the opposite pole (at least of the higher vertebrates) the potential partner of a communication and in the own pole the possible attitudes towards this partner, are represented in the background of the experience. They remain active as dispositions even if they do not reach the stage of experiential attention.

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In man's noetic system, an. additional and variegated dimension is added to his possibilities, even when in a certain moment, he uses only a very small segment. One can illustrate this wealth of communication possibilities with a telephone exchange, where a caller, is simultaneously connected with all possible partners of the system.'^This comparison corresponds with the phase of fusion (determined by Eros), when all connections are possible. The subsequent phase of polarization is of a decisive nature. Only one partner is invited for a full conversation, and this requires naturally a different attitude and a depression of other connections. We mentioned already that this second stage of the experience process expresses the unity of the self in the innervation of posture and attitude. The resulting different tonus is connected with inner tension and requires the total input of the inner assertion. All this is mediated by the cerebellum. However, even the connections inhibited by the polarization, remain in principle available and one of them can be selected in a split second for the subsequent fusion phase. Inner tension arises as a result of the collision between the width of the horizon of possible experiences on one hand and the necessity to maintain a communication which supplements in complete information on the other hand. In addition, the contrasts between the various intentional modes in the various systems require the intervention of the cerebellum. Likewise, the contrasts between the neurular and the noetic systems, which require truth and values, add to this tension. A measure of this tension of the inner adaptation, can be found in the attitude and posture of an organism towards his environment, especially on account of the wealth of possible actions and engagements which are at his disposition. I often mentioned that man's upright position and gait reflect the inner tension resulting from his noetic system which elevated him above all animals, (see Posture and Psyche 1963). One can easily miss the importance of man's upright position as to his inner adaptation, when one regards it exclusively as answering the purpose of outer adaptation. In that way one can also easily overlook the amount of inner tension necessary to maintain this attitude and posture and even more so the necessity to relax from this inner effort by means of sleep. One calls this condition of capacity for communication dominated by the self or the ego, .wakefulness. This name indicates the presence of vigilance to ward off disturbances of inner adaptation and to secure the unity of the self and the ego. Wakefulness is "stress" in the language of physiologists, and this stress is stronger in proportion to the number of systems in need of integration by the own pole of the dominant system.

Chapter

Twenty-Two

On

Sleep

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A

S MENTIONED BEFORE, the nature of the stress of wakefulness is not understood by biologists, neurologists, psychologists and psychiatrists. Neither is the riddle of the resolution of stress during sleep sufficiently understood. Science does not recognize the transcendental functions of the CNS, which are the basis of experience, nor does.it recognize the contrast between the intentional principles of Eros and Thanatos, which becomes more manifest the higher one rises on the communication ladder, from the morphogenetic icon-stage to the cellular style of communication. Ganglion cells cannot live just like cells, because they serve as signs in a greater communication system. They have to express a meaning that is not their own. I mentioned already the relief and assistance the ganglion cells of the invertebrates receive from their unipolar form and from the neuroglia in the case of the vertebrates. But this release, and also the simple recovery every cell receives during the various rhythms of its functions, are insufficient in cases where the higher systems during wakefulness repress the life of one's own of the lower system. One always believed that the purpose of sleep was rest and recovery. But this belief was challenged by neurophysiologists when it appeared that ganglion cells during sleep were even more active than during wakefulness, though in different rhythms and excitations. In addition, the heart and other organs function continuously also during sleep. Why should the brain of man and higher animals behave differently? Walter Baust, a neurophysiologist and editor of a modem work on sleep research, wrote: "The cardinal question, why we sleep, cannot be

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S./ answered today and seems more problematic than ever before.' "We cannot explain why man spends a third of his life sleeping, there are animals like the bull frog or the crocodile, which do not sleep at all." Michel Jouvet, a sleep physiologist, describes sleep as "a complex phenomenon of almost totally unknown function." From the point of view of biosemiotics, there is an answer to this question, taking into account the results of sleep research over the last two decades. Sleep is a result of inner adaptation in evolution arid cannot be explained by scientific methods. The same holds for experience and consciousness. Sleep belongs to life as an elementary phenomenon just like wakefulness and consciousness. It is an inner abandon of the development of the communication processes beyond the phase of fusion. It is a renunciation of the polarization and individuation of communication as an experierice of the self. As a result, these communication processes reach only the icon-phase; they circulate between inner and outer systems, just like the morphogenetic processes of an embryo. This icon-phase extends to all sign processes of all systems except the noetic; it generates the disposition for individual experiences when supplemented by additional information. During sleep the actual genetic process is inhibited. All sign processes of the CNS remain at the icon-phase; that is, the cellular communication style and the fusion phase of the higher systems. All scientific theories of sleep presume that life is an existential struggle and that the existential warrior needs a rest. But life is essentially, and in all its elementary processes, a creative enterprise according to the instructions of inner adaptation and only a struggle for existence with a view to outer adaptation. Sleep liberates the individual from the effort of creative activity, because it enables him or her to leave that to the transcendental subjectivity, the original creative force. Freud was right when he stated that sleep is a return to the mother's womb, a period where life is totally dedicated to the creative formation of the body. The submersion in sleep is a kind of disappearance, a surrender of the self, and awakening is a kind of being reborn. The vegetative style of life remains in the icon-phase and does so without the animal individuation. Many philosophers thus assigned to plants a sleeping kind of life. This comparison of plants to sleeping animals is not completely unjustified. The characteristic switchof the sign processesduringthe transition of awakeness to sleep goes according to this model of the communication style of plants. There is a change in the phases of the sign processes, a kind of regression of the level of complication and development, to a lower, more basic and less tense, phase. In addition, also the content of the communications change. Actually, the actual genesis of a communication transmitted through the CNS is an elementary process in which the own pole and the opposite pole are mutually dependent. Every change of the own pole affects the opposite pole and vice versa. The origin of such an actual genesis is fnore influenced by information collected at outer system centers. As aresult of polarization,

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inner system centers take over and affect the opposite pole. Origin and nucleus of the own pole constitute the center of the CNS's inner system. From there originate the decisive transpositions. From the evolution of systems, we know that animal awakeness is rooted in the own-pole of the gastrular system. This system mediates between the invertebrate animal and its environment. The first step in the transition to sleep weakens the own pole in analogy to the gastrular system and enforces the antagonistic intentions of the previous cellular and the actually higher neural system. The cellular system does not know abodily environment, and the neural1 system knows a bodily environment by memory and from expectations of the future, a bodiless world of images without location. Both are turned inward in contrast to the gastrular system, which is oriented to the outside. The cellular system, which is oriented to the inner parts of its own body and the neural system, which is oriented to an inner world of images. It should be mentioned, however, that the neural system preserves in its outer system, the cortical centers, its original nature as an inner system. These are abstract deductions of the biosemiotic theory of evolution presented so far. How do they appear in the concrete reality of the CNS of vertebrates and man? The area of cellular and gastrular analogy reaches from the caudal end of the medulla oblongata until the crest of the midbrain. The analogy with the cellular system manifests itself by the location of the centers: inner or outer, medial and lateral. Inner symbolically represents the center as inner system and the ownpole of the cell; outer or lateral symbolically represents the cytoplasm, the transitions to the opposite-pole and the outer system of the cell. I mentioned already that in the bronchial nerves, the nervus vagus, the glossopharyngeus and the facialis,, the motor fibers turn inwardly in order to express the prevailing intention toward the inside of the body. A thorough presentation of the intentional expression of the branchial nerves I wrote in my 1958 monograph of the CNS. Correspondingly, the flexion movements directed to the body are reinforced medially in the substantia reticulata and the extension movements laterally. And the way circulation and respiration are directed by the substantia reticulata corresponds with the analogy of the body to a cell. It belongs to the intentions of the reticular formation that the withdrawal from external interests, characteristic for sleep, is transmitted by the medial nuclei of the raphe. The tonus of muscles during sleep is weakened by the caudal centers of the reticular formation, belonging to the branchial nerves. This tonus is abolished during paradoxical sleep. As a result, the maintenance of the body towards the external world (corresponding with the gastrular system) becomes impossible. In front of this area, rostral to the entrance of the nervus trigerriirius into the crest of the pons and the transition to the midbrain, we find the nuclei of the reticular formation responsible for the polarization of awakeness in the communication with the external world, that is, an attitude contrary to sleep.

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A switch to sleep can originate also from the forebrain because n o information about fusion can be provided. But it is not interesting, it looks farhiliar without the challenge for the tendency to maintain one's existence, which generally accompanies the change of function in the forebrain, and which manifests itself in slow high voltage waves of the EEG. May I remind you here that the forebrain intentions are geared to the past and the future in contrast to the midbrain intentions, which are geared to the present. This corresponds with a change in the relationship own-pole - opposite-pole, which in the embryonal period manifests itself by the angle of the neck bending, the angle between the midbrain and the hindbrain. The relationships between inner and outer are reversed. In the midbrain roof, the opposite-pole is rostral and the own-pole behind it in the crest of the medulla oblongata and the pons. In the forebrain, it is in reverse order. The centers that are inserted in the organization of the own pole are located in both central gyri before the incoming auditory and visual pathways of the occipital and temporal lobes of the brain. Correspondingly, the centers for the own-pole in the thalamus and hypothalamus are located rostral; those for the opposite-pole, caudal. As a result, we see that the switch, to sleep is fired more by the anterior hypothalamus and the switch for awakening more by the^ posterior hypothalamus. In other words, it is a reverse situation when compared with the relationship of the crest of the medulla oblongata, pons and midbrain, where sleep is enhanced by the caudal part and awakened by the rostral part. Naturally, various complications can aggravate the actual genesis of the communication processes from awakening to sleep. All kinds of effort and fatigue of organs during awakeness (just like muscles as a result of work), but also the requirements of activity, frustrating and stressful situations can lead to fatigue as a subjective symptom of inhibited and slowed down actual genesis. Schaefer defines fatigue as a condition of inability or dislike of action. In this inability or dislike for action, the individual becomes aware of the heaviness of experience and behavior reflected by the brain processes. Sleep liberates from this heaviness. Fatigue in the first place is dislike for inner activity, dislike to mobilize the inner tension required by the inner adaptation. Experimental animals, especially cats, reacted to stimulations of various locations of the brain by falling asleep. Researchers regarded those areas as sleep centers. Other researchers disagreed.. Stimulation of the brain may diminish the normal vigilance of the brain, may generate conditions that humans experience as fatigue. This fatigue may lead to change of function into the direction of sleep. But we do not have to regard all those areas as sleep centers. Only those areas of the inner system, constituting and regulating the own-pole, can accomplish this switch of function. Only in regard to the center of the medulla oblongata; the pons and the anterior hypothalamus is it justified to talk about physiological sleep centers from the point of view of biosemiotics.

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If the neural system does not adjust only to the communication style of the gastrular and cellular systems but acquires the ability to dominate them with its own style (that is, in the case of mammals and humans), then the. transcendental functions of the life of one's own ganglion cells transcend their boundaries to such an extent that an inner adaptation of the cells during awakeness is not accomplished. In spite of the support the gliacells provide the ganglion cells, and in spite of the fact that all cells of the vertebrate organism adapt to the communication style of higher systems by means of hormones, all these auxiliary, mechanisms are insufficient for the inner adaptation to balance the ganglion cells during awakeness. The pure inner aspects of the neural system with its virtual movements drew away too much from the communication horizon of neurons as cells. One could compare the situation of ganglion cells as carriers of a transcendental function.with the situation of man and his environment as carrier of the noetic system. Nature abused, to acertain extent, the unlimited realization of possibilities that man has through his spirit even .to such an extent that it becomes dangerous for his existence to proceed living in this fashion. Man becomes more and more aware of the fact that he has to take into consideration the special character of each of-his systems on whose foundation he exists. He has to spare nature and to support it if he wants it.to carry and tolerate the burden of culture and civilization, functions originally unfamiliar to nature. As a result of the special nature of the noetic system, we see the appearance of a new problem of outer adaptation, which is really a problem of inner adaptation. Each higher system in evolution has to adjust to previous systems. The more a system succeeds in developing its own style and dominating other systems, the more it has to limit itself and to be careful not to damage the systems supporting it. If in the neural system of birds and mammals—becauseof its evolutionary progress—the specific activity ceases during sleep in order to recover and to enable previous systems to adjust to each other, then nature presents us with a principle that may teach man essential things about himself and his situation. It is likely that at some point we will be able to determine exactly the burden and stress of ganglion function during a period of uninterrupted awakeness. I suppose that Thanatos' intention to fix itself to secluded forms will derobe the synapses of their plasticity and versatility, which they need for their creative activities. In any case, they transmit during REM sleep dreams, a completely different development of experience when compared with that of wakefulness. G. Moruzzi, the well-known brain physiologist, presumed that learning and memory formation during awakeness require changes and new growths of synapses, which ganglion cells, without sleep intermission, cannot produce. "Sleep appears, therefore, to play a major role in the recovering from plastic activities." However one understands this stress, being awake endangers higher

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vertebrates and man, namely that the transcendental functions overload the ganglion cells in their function of producing the mediating signs. The dependency of the neural system on-the gastrular and cellular does not consist only of the differentiation "of analoga of these systems within the neural system and the necessity to integrate these undersystems in the process of individualization of communication. This integrating organization is essential for the relation of the neural system to the rest of the body, out of which it originated as medullary tube. The neural style moves the communication into a reality of pictures in an ideal sphere of existence in which the outer system is incorporated by the inner system. Movements are now virtual moverrients in an inner world full of images. If they are expressed by the gastrular system of the peripheral body, they are apparently movements of places; typical for. the gastrular system, but actually, they are representing movements of these primary imaginations. Providing the cell matter for this communication (in this picture-like reality, interpreted on the basis of experiences of the past and expectations of the future) has to be regarded-as a highly complicated'task. If slight changes in the electrical potential serve as signs for the volatile world of pictures, which at the same time contains abundant qualities and Gestalts, then every storage of a communication in the memory requires a structural change of the cell — an engram. Neurophysiologists argue whether this engram formation is based on a structural and functional change of the synapse or whether their basis is a biochemical change in RNA or protein molecules in ganglion cells. Eccles^ represents the former explanation, one of the synaptic changes. Hyden identifies with the latter. For biosemiotics, this discussion is not substantial. Every systern has its own specific memory, just like every system has its own way of expressing and communicating^ The memory of the neurular system is dependent on specific connections between cells by means of synapses — an inner system connection. Each and every communication needs more or less of the whole system. It is a process affecting the inner and outer systems, and that means a process that exceeds the organization of single cells in the gastrular style.. It is, however, likely that there are memory traces in the single ganglion cell, although it should be mentioned that development and structure of the synapse is more important for the immediate act of memory. Molecular engrams are not as specific as Hyden maintains. It is my opinion, on the basis of the biosemiotic principle of inner adaptation between the systems through hormones that cellular, or molecular, engrams exist. A communication, affecting cells in inner and outer systems, could induce them to produce the specific RNA and protein molecules, needed for this specific communication. Not every single cell has to follow this command. But the degree of rootedness of the memory contents could depend on that. Synapses incapable, destroyed or abused could be rebuilt by means of

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this molecularly stored information and thus regain their original capabilities. Of course, these are speculations, but they should be mentioned nevertheless. As is well known, especially in the last 20 years, one differentiates between two types of sleep. One type is characterized by slow, high voltage EEG activity as a result of synchronized ganglion cell activity. The second type, is characterized by fast, low voltage EEG activity, accompanied : by REM (rapid eye movements). This REM. sleep is connected with dream activity in humans and most likely also in animals. Jouvet .called this REM sleep paradoxical sleep because of the high brain activity accompanying it. From the point of view of biosemiotics, there are paradoxes in sleep, because life itself, right from its origin, is characterized by the paradoxical principles of Eros and Thanatos. During awakeness, Thanatos' demands for unity and separation prevail while on the contrary, Eros' striving for connections and wholeness is dominant during sleep. The paradoxical picture of REM sleep appears as a result of Eros' demands, which were repressed during awakeness, coming to the surface. On the other hand, Thanatos' aims at individuation are inhibited. This is the framework into which we will introduce our findings. When humans and animals fall asleep, they start with the synchronized form. This synchronization becomes apparent in the synchronic activities of the brain waves, indicating a relief of the CNS, a liberation of tasks whose mastery is characterized by fast, variegated brain-wave rhythms, the desynchronized picture of awakeness. It is a release, as a result of the resolution of the second and third phase of communication, dominated by the own-pole and by Thanatos. These second and third phases of communication are responsible for the integration of systems and for the individuation, and they are dominated by the highest system. Instead comes a state of relief, dominated by the opposite-pole and the fusion phase of communication (Eros) —- the initial phase of communication. Thus, one finds the changed signs of excitation and release of the ganglion cells that amazed the neurophysiologists and shattered their opinion that sleep is a state of rest and recovery of the organism and especially of the brain. This paradox is solved if one understands that sleep does not dissolve the communications of the organism but only their individuation. One regards REM sleep as a third elementary state of the organism, different from awakeness and different from sleep. This differentiation is not justified. It has many things in common with sleep: a renunciation of actual genetic polarization and individuation of awakeness; and passivity in relation to the guidance of TS as to the morphogenetic processes of the icon stage. The communication partners, however, are different in these two forms •of sleep. In synchronized sleep, with the slow EEG waves, the organism is looking for rest and absence of stimuli in contrast to the requirements of awakeness. It is likely that an abstract memory trace of previous states of rest reminds the sleeper of the rest of the womb, and this memory trace exerts even a hypnotic influence on the person. I use the word hypnosis on

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purpose, because in hypnosis. We deal with another passive stage of the own-pole, related to that of sleep, although it should be mentioned that there are differences in passivity and the nature of the hypnotist. In hypnosis, the self surrenders to another person; the hypnotist in the position of opposite-pole determines all contents of communication. The memory trace of sleep is one of a perfectly quiet world, a shelter that takes the place of the hypnotist. This was the communication partner of the opposite-pole during the fetal period. It was there though not experienced. Its essence is revived each and every time during sleep when a human or an animal wants to recover from the tension of the world of awakeness. But this picture (mediated by the opposite-pole) could not work unless the own-pole was prepared to switch to passivity, the source of hypnotic power. Stimuli do not disturb this quiet and sheltering reality of sleep unless they are extraordinary. The miller is not aroused by the rattle of his mill but only when the rattle ceases; a mother is aroused by a slight whimper of her child, but not by irrelevant, even loud noises. Volunteers in a psychological experiment remain asleep when the experimenter calls the names of strangers but wake up immediately when hearing their own name. In experiments with cats, one finds that the evoked responses to auditory stimuli are higher in synchronized and REM sleep than in awake cats. Those evoked responses were also observed in the optical cortex, the hippocampus and the thalamus. These data explain that the CNS during sleep allows entrance of stimuli and is even exposed to them. But it does not react to them, since they do not require communication with the outside world. The sign process in the brain takes its course as an intensive initial stage, a fusion without polarization, which would make it an experience. When animals or humans tire, this initial fusion stage is extended, and perceptions, the result of thought activities and motor actions, slow down. The exclusive function of REM sleep is to balance the one-sidedness and squeezing of communication duringawakeness (result of the individuation requirements) and to relieve the system. These data are known and add to our understanding. Normally, REM sleep appears after a period of synchronized sleep. Initially, these phases are long and the REM phases are short. Towards the morning, things change. Synchronized sleep periods are shorter and less deep, and the REM sleep increases. After a long period of awakeness, synchronized sleep is more important than REM sleep, although also a lack of REM sleep has to be compensated. No doubt that the most important aspect of recovery during sleep is the communication with the essence of rest and shelter. That is the reason that in the ontogenesis sleep occurs when the newborns reach the stage of awakening — individuation of experiences — and then they need the corresponding balance. It is, however, remarkable that at the beginning of life, REM sleep is more extensive than synchronized sleep. In neWly-born kittens, 80-90% of the

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total sleeping time is taken up by REM sleep; in human neonates, 50%. In other words, of the 16 hours total sleeping time, they spend eight hours in REM sleep. In humans between the ages of four to five, REM sleep occupies 18-22%. At a high age, it is reduced to 13.8%. In the first three months, a newborn kitten starts sleeping immediately with REM (without a preceding period of synchronized sleep). So, REM sleep is not only a recovery from awakeness but also seems to prepare awakeness. This is the opinion of most authors dealing with this question. But no explanation elucidates this special preparation of awakening and its relation to sleep, as clearly as the biosemiotic theory of phases of communication and the inner adaptation between the systems. The higher vertebrate with its developed forebrain, and the mammals, are able to communicate as embryos with an intended world, because they haveintheircortexaninteriorizedoutersystem. Itbelongs to the maturation of their CNS as a neurular.system, into the direction of assimilation of the previous systems as analoga and towards the development of possibilities of communication on such a basis that the initial phase will be repeated in many variations. Just like the gastrular system creates all organs during the embryonal period, which will later be used by the mature organism, in a similar way, the brain develops its communication facilities. The creative nature of life never becomes more manifest than in the beginning of the life of an organism. We see it in the unfolding and growth of forms and functions of its body. TheCNSisinasimilarcreativestateduringREM sleep. Only Eros, in its searching for possibilities of communication, plays a role here—only allusions and suggestions of things to come. Instead of the rest and the regularity of the sleep picture, stimulating and threatening pictures of the world of awakeness become the partners of communication. In the case of the inexperienced newborn, this takes place as an a priori foreknowledge, fixed in the CNS structures. A vivid activity starts in the centers of the opposite-pole, especially in the optical centers. In the lateral nuclei of the reticular system of the pons, in the corpus geniculatum laterale and in the optical cortex, one observes, together with the eye movements, shark spikes. But sleeping animals and humans do not behave as if theysaw something; rather,muscle twitching and movements reminding the wakeful state are observed in the extremities and the face. In the EEG, we see signs of beginning sleep, but external stimuli arouse the sleeper with difficulty. For that reason, we come to the name "paradoxical sleep". The same stimuli arouse the sleeper more easily from a quiet sleep with slow EEG. G. Vogel, D. Foulkes and H. Trosman studied ego function and dreaming at the beginning of sleep and related them to the corresponding forms of EEG. Two ego functions, contact with the outside world and refraining from regression, were maintained completely or almost completely during the alpha-stage. When entering sleep stage "I", both ego-functions were impaired though a certain contact with reality was maintained.

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In stage "II" however, hypnagogic phenomena with regressive content became more reality oriented, though contact with the outside world was completely lost. The above-mentioned authors interpreted these phenomena along psychoanalytic ways that do not mean much to us, because the psychoanalytic concept of the ego is not sufficiently related to the CNS. Biosemiotically speaking, the reported differences in experience point out to different forms of polarization of the systems that collaborate in the CNS. Their polarization decreases duringsleep as aresult of the dissolution of the own-pole. Let us summarize systematically the various stages: 1) Awakeness is characterized by freedom to perform acts belonging to the ego nucleus as well as to the ego appearance. This stage corresponds with desynchronized beta-rhythm of the EEG, because the unity of the ego is based on a complete polarization of the neurular system including the activation center of the substantia reticularis located at the pontine tegment. The maximal form of inner adaptation can be surpassed in exceptional states: ecstatic visions and'rriystic absorption (immersion) when one is in open contactwithTS;butitshouldbementioned that this type of experience is not individual and not controlled by the ego. Man can enter in this way the sphere of holiness. It is likely that in all these conditions alpha-rhythm will be more outspoken because of the diminishing of gastrular emphasis of the bodily aspects of reality. 2) -In contrast to this lowering of consciousness, there appears a narrowness, a shallowness, when the ego abandons its activities through the action of the sleep image. After this short alpha-stage, one enters the flat desynchronized sleep waves of stage "I" when the unity of the ego falls apart. In the past, I reported my own sleep-experience. I was aware that I was lying on the couch, and at the same time, I performed a dream activity in a different room. For my ego, which was aware of the real environment; there was no relationship whatsoever between the two experiences. I suppose that this experience corresponded with the EEG of sleep stage "\". This turning inward accompanied by the loss of ego-unity is connected with the role of the median centers of the substantia reticularis as reported by Jouvet. This is a new mode of intentionality and polarization mediated by the cellular analogon of the rieurular system — that is, the substantia reticularis of the crest and the diencephalon — instead of the polarization mediated by the crossing over of own-pole and opposite-pole. The original polarization of the neurular system in ventral and dorsal centers, reflecting ontogenetically the difference between ventral basal plate and the dorsal wing plate, gives the polarization of the cellular communication style a special character. On one hand, the cell uses the contrast between inside and outside in order to define what is one's own and what is strange. But on the other hand, this strangeness is actually a new aspect of the own-body and not a foreign body on the outside. Since the neurular system represents only the differentiation of an inner system,

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only inner pictures and not the bodily outside pictures are t r a n s m i t t e d . . . at least when the neurular system is free from the gastrular. The cellular polarization, where the strange is actually a new quality of the own-body and the neurular polarization, where the strange is a new picture within its own "soul," are easily connected, because both intend an inner reality and not an external reality. This elevation of the cellular and the decrease of the gastrular polarization within the neurular system explains the subjective a n d objective phenoihenon of sleep stage "I". 3) In order to understand EEG stage "II"—of falling asleep—we have to emphasize a special aspect, of cellular polarization. In the neurular system, several communications can take place simultaneously, as long as the inner unity does not request one single one and prevents the others from appearing. This sort of thing happens in an emergency when, for example, people fall from a high place. -Before they fall, they are filled with various experiences. A mountain climber will tell you, when falling in a snow field, he saw his life experiences as a movie before his eyes. In the case of pure cellular polarization, there is no possibility of synchronicity of various communications. When a cell has to communicate two different messages, it splits into two cells, each of them taking with it one communication. This is the way many cells develop and rum the body into one multicellular organism. We find evidence of this kind of realization of the intention of unity in. the cellular analogon of the neurular system. Here, the gastrular intentions of the maintenance of the unity of the body in relation to the outside world (as a result of weakening of the own-pole, like the act of falling asleep) disappears. In this way, we see the appearance of dissociation—representations of more than one unit, each with a different communication which produces various psychopathological phenomena, such as spiritistic media or multiple personalities. In general, however, if one experiences with one ego-pole dominating, it will dissociate other own-poles with their experiences. In contrast to the normal polarization in the neurular system where the non-dominant pole experiences are in a state of readiness and can be promoted at any time by the ego, the case of cellular polarization is different. Here the ego has no access to these content. It is as if they belong to a different person. This accomplishment of establishing inner unity by means of cellular polarization is a very frequent form of regulation in the CNS, in cases where the ego does not stand up to normal polarization. It occurs when everything which does not fit the unity is dissociated. As we indicated above, many of the psychoanalytic defense mechanisms, particularly repression, are based on such processes of the ego constitution. The significance of the simplest form of polarization for the psychopathology will also illustrate the relationship between sleep and hypnosis. When . Vogel, Foulkes and Trosman found a more organized form of hypnagogic phenomena in sleep stage "II", it was a result of the increasing influence of cellular polarization. This does not only exclude all gastrular contacts with

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the outside world, but diminishes also neural openness for many contents. In principle, the lack of content of the sleep-image becomes more intensive with deeper sleep. In the remaining sleep stage "III" and "IV" the cellular polarization remains the syntactic organization, which makes this kind of experience possible. In general, polarization stops completely and" leaves the communications of the CNS on the icon-type only. An exception is the behavior of'the somnambulist which takes into account requirements of the environment despite being in sleep stage "III" or "IV". In this case a cellular polarization is possible. But we cannot exclude the possibility that somnambulism takes place iri the icon phase; that is, the somnambulist does not experience at all, but acts because the own-pole wards off all excitations originating from theopposite pole. Somnambulists awaken without being able to recall their actions during their sleep. This amnesia is typical for communication processes with a syntax different from that of awakeness. The self or ego has no access to experiences originating from a different structure or a mode of intention differeiit from the own-pole, even in the case of permanent memory traces. When you remember an experience of a forrner hypnotic state in a subsequent one, but do not recall it after awakening from the first orie, the discrepancy between the syntax of being awake and of hypnosis is too big and prevents the integration of the hypnotic experience in the communication style of awakeness. As a matter of fact there is a -tendency of inner adaptation between the systems arid you can recall dreams' of the REM sleep 'but then tend to forget them after a few minutes. But there is another specific factor important for memory: The higher systems, such as the neurular and the noetic, are capable Of time-dimension intentions. As is known already, the hippocampus formation is of paramount importance for the engrammatic rooting and reactivation of experiences within the neurular system. (I discussed this in my Symbolism of Brain Structure even before the clinical observations proved this relationship.) If in a system, such as .sleep stage "HI" and "IV", a cellular style of communication takes place, then the hippocampus' function for memory will be decreased — no engrams will be developed, neither through synapses nor through molecular changes. These remarks ori memory are only hints indicating the biosemiotic • point of view, and are not a thorough elaboration. After having finished the survey of change of function during sleep and the various structures of experience resulting from the regression of the own-pole during sleep, we can finish the analysis of hypnosis quickly. In hypnosis, the hypnotist takes the function of the sleep-image represented in the opposite-pole. The ego abandons spontaneity and its dominance in the generation of communication and leaves it to the oppositepole. The hypnotist appears as a representative of the outside world and can be understood only with the help of communications that are noetic and neurular in style. The hypnotist respects the dominance of these systems even in the case of an increasingly passive own-pole. As a result the EEG

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of hypnosis is not much different from that of awakeness. Only when suggestions are given for an essential change in the structure of the ownpole, resulting in a complete drop of the gastrular analogon, then cellular communication will appear and the subject will fall asleep. From this point also the hypnotic rapport ends. This'change in the inner adaptation while simultaneously preserving the state of awakeness is not easy as is the natural falling asleep. Some people are more suited to this change of function either as a result of genetic endowment or through their motivation. Often people are passively motivated by their own will during hypnosis; they play a role without ariy change in the structure of the own-pole. In case the passivity affects not only the noeticbut also the neurular system, then we often see motor phenomena. An arm moves according to the hypnotist's command and not according to the will of the subject; the dominance and unity of the ego are dissolved. A real hypnosis only starts when the structure of the own pole regresses to such an extent that the neurular system surrenders to the gastrular and even to the cellular style of polarization, and then the typical narrowing of consciousness occurs—the potential of positiveand negative hallucinations, the realization of the hypnotist's commands and the dissociation of the communication with the outside world. Now there is amnesia after the hypnosis even without the hypnotist's explicit command. This amnesia occurs, because during hypnosis the syntactic structure of the experiences deviated too much from those of normal awakeness. As a result the experiences cannot be recalled. We mentioned already how easy suggestions are picked up in REM sleep and are realized in hypnosis. The syntactic structure of communication in both conditions, is quite similar because both the noetic as well as the neurular system, function in a passive way. In REM-sleep the contact with the outside world is impossible as a result of an inhibition of the gastrular component of the own-pole, in other words as a result of the static tonus of the muscles. The opposite pole mediates the strongest picture experiences and the sleeper remains disassociated from the bodily pictures of the outside world. In hypnosis, an attribute of the outside world, the hypnotist takes the place of the opposite-pole and only those possibilities of experience remain dissociated; they do not correspond with the hypnotist's commands. The common trend, characterizing sleep, hypnosis and meditation, is the restriction, narrowing respectively interruption of the active component of the inrier adaptation and the approaching to the original style of communication, namely, the icon phase, themorphogenetic style monitoring development, growth and maturating of the body. One should thus not be surprised to see, during hypnosis, changes in skin tissue, or therapeutic effect in inner organs or influence on vegetative functions, effective which are not obtained when the syntax of normal communications of awakeness prevail. The subordination of the cellular and gastrular system to the noetic dominance and the ego's requirements ties up -the functions of these

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systems so much that they are <no longer sensitive to influences of the opposite-pole of higher systems. The body serves the ego and obeys it in its regular functions, but it cannot realize any sudden wishes contradictory to its constitution and habits. Only when this constitution is disintegrated, as in sleep and hypnosis, will this be possible. The inner adaptation between the systems forms a solid structure, as a result of the analoga of lower and higher systems and as a result of the adaptation of the lower systems of the body to the higher systems (vegetative nerve system and hormones). To influence:the body by means of higher systems is only possible through sleep arid hypnosis.

Chapter

Manifestation

of Inner

Twenty-Three

Adaptation in

C

Play

HILDREN'S PLAY SEEMS to be a matter-of-fact expression of their childish nature. It is, however, not easy to explain this playing from thepointofviewofphysiologyandbiology. Itisthesameaswithsleep: The natural need for recuperation and the necessity of the satisfaction of this need are a puzzle from the point of view of physiology. From where do the play drives originate? And what differentiates them from behaving seriously? Why do only the young of higher mammals play, especially the human children and why not the young of other vertebrates? What is the connection between child's play and the adult's play? There are many books and papers dealing with all the phenomenological aspects of play written by psychologists and philosophers; but there is no play theory that encompasses phylogenetic and ontogenetic meaning or its connection to the CNS. Such a theory presupposes the knowledge of the role of the inner adaptation in evolution. Play—just like awakeness and sleep — is a product of inner and not of outer adaptation. Play, an expression of the highest phases of evolution, corresponds with.sleep, especially REM sleep. In common with REM sleep play is more extensive in t the springtime of life. REM sleep even precedes play, just as play precedes acting. But justifiably, one presumes that both forms of activity have preparatory properties—play prepares for the vicissitudes of life and work; REM sleep prepares for awakeness. These suppositions can be easily explained biosemiotically as the necessity for inner adaptation between the systems. In REM sleep the neurular system adapts to the requirements of the

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cellular and gastrular systems in accordance with their dispositions for awakeness. In play, the neurular system, and even more so the noetic system, learn to master the previous systems in accordance with the activities of awakeness. From the extent of these preparations one can learn that inner adaptation to an immaterial world of images or concepts, and a communication with a world of material processes and, resistance-producing bodies, is not an easy task. The organization of the cerebellum enables us, technically, to master this task. But it is also necessary to develop the creative aspect of this molding task, and that is the function of dream and play. In both cases the task is easy because one deals with inner adaptation only and not with outer adaptation. Inner adaptation is not pursued in such a rigid and complete way, that it does justice to the requirements of the outer adaptation. In both cases—sleep and play—this is obtained by elimination of the middle phase of actual genesis, namely polarization. The real organism is not confronted with the real world as a partner. In the dream, the organism as well as the world are disembodied by excluding the influence of the gastrular system and the inner maintenance of the unity of body-image and real body. The style of absorption of adding information is the first phase of actual genesis. It extends into the third phase without interruption by means of carefully performed polarization. This third phase is supplemented by secondary information from awakeness directed by the own-pole. As a result we see the condensations and displacements and the absence of time-and-space order, which characterizes dreams, as we already mentioned. As a result of this method of communications, the neurular system permits without restraint all the forms of communications attracted by Eros (which would be mutually exclusive during awakeness). This information is distorted as a result of fusion with related and contradictory contents. The neurular system not only permits expression but also completes its intentions within the framework of an immaterial world of images. That creative activity familiarizes the neurular systern with possible tasks and prepares their mastery in the outside world. The neurular system mediates a confrontation with the quality of the tasks, h u t it has not the duty to perform,them in reality. It is really a continuation and functional fulfillment of Eros' intention which (permitted the existence) generated the cellular and gastrular analogon in the neurular system.The weakening of polarization during playing takes a reverse course. The style of secondary completion of information (directed by the individualized subjectivity) of the third phase is brought forward to the first, before the second phase can produce a demarcation of subject and object of an experience corresponding with the real relationships. Before the material reality can determine the content of a communication andrequirethecorresponding response of a child, the child itself determines how, it understands this reality and how it will deal-with it. We know.that the own-pole of the neurular system-possesses the

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mobility of imagination and that the ego of the noetic system possesses the freedom for mental acts. But this mobility and freedom of non-play behavior are tied to reality through the intervention of the second phase. They can be manifest only within this framework. Such serious tasks and" such requirements for work are, however, too difficult for a child, and besides, they are not needed since parents and other care-givers care for the satisfaction of the child's needs. In that way, children can carry their inner freedom and mobility of fantasy into the interpretation and treatment of reality communicating with them. Play and dream originate as variations of the inner adaptation, which— as goal of the organism — can be fully realized only in creative communication processes. We have often emphasized the creative character of play as well as of dreams. We have even called mankind homo Iudens instead of homo sapiens, and reduced the peculiarities of human cultures to the play capacity of mankind. One even regarded the world as the play; the gameof God and evolution as a creative game. There is some justification for these interpretations because play and dream are specific accomplishments of the neurular system of higher animals and of the noetic system of mankind. These systems can be regarded as inner systems reflecting the creative nature of the .cosmos. But the frivolity and matter-of-fact character of the creativity in play should not lead to omission of the, fact, that inner adaptation is a function of all systems an also of the,collaboration of all the systems of the higher animal organism. The creative element is in all communication processes even when it has become inconspicuous as a result of constant repetition of the same Gestalts and regulations: The creative aspect of inner life has been disregarded by scientific thought, therefore we introduced this discussion of dream and play here. Their appearance is symptomatic for the creative nature of an inwardness related to the organization of animals and mankind. Several attributes of the play canbe deducted (or deduced) from the simplification and facilitation of the actual genesis we described above. ,.A. Diemer enumerated the subsequent criteria according to a monograph of Scheuer: 1) The freedom of playing. In contrast to work, play has "no goals, no aim, no purposes, no request, no compulsion." The freedom coming from Eros to the neurular and noetic systems characterizes the play, because the individual determines the meaning of his or her communication by means of this freedom, and this without adaptation to previous systems in their polarization phase. He interpreted a meaning already obtained in a new, play-like manner. The condition for the. sovereignty of the one who plays is the disregard of, or the absence of, demands of a Thanatos nature coming from the cellular and gastrular system. Then from there comes the neediness and endangering of the own-body and the severity of the facts of the outside world requiring work, aim and compulsion, in terms of outer adaptation.

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2) Flayingtakesplace"beyondalIfactsinitsownhbveringplane." Here one pretends to see the release from the reality characteristic for all play, its splendor-like quality, its lack of obligation, which finds expression in the concept of the child's play, playfulness." This plane hovering over all facts comes into origin through the style of corrimunicatidn of the neurular and noetic systems after they are detached from their original systems. 3) All plays are self-limited and closed, they have no meaning outside of the play. They also have their own "scope" in a figurative sense, and; move in circles and turns. This criterion encompasses origin and function' of play in the inner adaptation. The sphere of the inner adaptation is the creative nucleus of life, which is indifferent to all points of view of outer adaptation and its aims and goals. We find the foundation of all Diemer's criteria in its origin and this function. 4-5) Playing "has no limits". "It repeats itself and "starts all over agairi by inner force, it has a certain kind of infinity." It can only be terminated by outside forces. With these qualities play proves that inner adaptation is an infinite task, which strives for realization in new repetitions and innovations. 6) This is also the source of the presence-released-from-time that characterizes play. It does not know beginning nor end, but it is to a certain extent eternal. Also this characteristic comes from the neurular and noetic systems as pure inner systems. Their spiritual horizon is really releasedfrom-time and without any real integration in the material reality. They have validity for this reality only as ideal and possibility. Only as long as the player dominates the environment with this sphere of imagination and freedom and has not submitted to the outside world previously, can he play with this presence-released-from-time. 7) intellectual distance. One is always devoted to a game. It compels and keeps the player in its grip. Iri that way one "falls under the spell of a game". This lack of intellectual distance and devotion of the player results fronvan. insufficient polarization of his communication processes, the diminishing of the Ur-distance (Buber) of his ego iri spite'of his freedofn, which he presents in all relationships to objects and goals of the game. Out of this combination of decay and freedom can many traits of the play behavior be understood. Frivolity and passion of the player are rooted in these contrasts, but foremost the temptation of the faith of the garribler that he is able to master fate. Humans, in their play, present capacities to change the function of their brain in the inner adaptation that they can also use in completely different situations. In hypnosis, meditation, and also in other areas of psychopathology, the actual genesis of "communication is regulated similarly to that in sleep, without any similarity in content. The same holds true for play. Twice (in 1950 and 1953) I described the changes of the experience process into two types: sleep regulation (those changes based on inner passivity and relaxation) arid play regulation (those based on inner freedom and loosening). I presented many situations in which these regulations are applied but which have nothing to do with sleep nor with play.

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The explanations presented then complete this one, especially in relation to the meaning of these regulations for psychopathological phenomena. The regulation of actual genesis according to the method of the player, is essential for phenomena such as wit, joking and humor; and only departing from this point can we understand the details of expressions of laughter. Laughter's counterpart is crying. We should investigate this further here, since laughing and crying are expressions of inner adaptation. But before we can do that, we have to deal with the relationships of the various expression movements, respectively mime, in their relationship to inner adaptation.

Chapter

s and

O

Their

Twenty-Four

Expression

NE COULD HAVE stated that inner adaptation as an organizing principle and a function of the CNS had to be discovered on the basis of expressions of feeling, because these expressions originate from inner adaptation and not from outer adaptation. Most researchers of mime were convinced that there is a relationship between these movements and the soul, but evidence about the constitution of this inwardness was hardly hinted upon. General scientific thought even led to a position that explained the •movements, or phenomena as a product of outer adaptation. But to have looked for their goals or their cause in this way caused them to lose the link to inner adaptation. Of course it was not always easy with the (scientific) explanation. Johannes Mueller in his textbook of physiology said: "The extreme differences of mimics during the various moods prove that according to the mood completely different fibers of the nervus facialis are put into action or not put into action. The reasons for that, the relationship of facial muscles and emotions, is completely unknown." But Darwin succeeded in finding causes or explanations. He carefully observed the facial expressions of animals and humans, collected the reports of other researchers and presented the material clearly and thoroughly. And afterwards he applied his theory of evolution as a scheme to explain these facial expressions. Facial expressions are derivations of movements that served some purpose in the behavior of animals in their environment. Part of these movements became habits, which are activated by means of associations in situations that lost all

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connection with the original. Habitual movements became automatic; they may occur involuntarily or unconsciously just as we see in expressive gestures. When angry, the lips are withdrawn "and show the grinning and biting teeth. It is as if the teeth are shown in order to catch and tear up the enemy even if there are no intentions to do so at all." Mueller also reportedthat sometimes only the canine teeth are shown as expression of scorn and defiance. "This act is the same as that of a dog showing its teeth." We are permitted to believe that our predecessors, anthropomorphic apes and semi-human procreators, had large canine teeth.... We can presume too that our semi-human procreators showed their teeth when preparing for war, because that is what we do at present, when we lose our temper or want to deride someone." This explanation seems plausible but neglects something basic, namely the relationship to the subject. According to Darwin's explanation, these movements could be performed by a machine "taught" to do so, a machine that reacts with aggressive counter movements when attacked, and which will produce mild reactions when mildly attacked. Expressive movements, in contrast, indicate that an inner, process is in existence in a subject confronting its environment and reacting to it. They are symptoms of a subject in the process of being built, and not of a subject already formed, such as a regular movement. They belong much more to the inner than, to the outer, adaptation as reported by Darwin. We must, however, agree with Darwin's methods of drawing upon evolution when explaining expressive gestures. But only when evolutionis interpreted according to biosemiotic analysis does expression become productive. All specific forms of expression, movements as well as vegetative phenomena, can be understood in the light of the actual genesis of commuhicatiori processes during which they occur. And, as we know, all actual .geneses are analoga of phylogenesis. From there the relationship with evolution begins. One has to make a principal difference between expressive gestures and ordinary gestures and acts. I mentioned earlier that acts are the product of an ego (in animals of a self), that is they originate from the own-pole after polarization. The same holds for gestures. Expressive gestures, in contrast, originate in the first phase of the actual genesis, the fusion phase, before the polarization; in other words they : originate in a different phase of the rhythmical excitation structures of the CNS than the ordinary gestures. We have to be careful not to deviate too rriuch from the reality of the CNS rhythm. One has to realize that the excitations typical for certain phases are never resolved completely in spite of the changes during the course of actual" genesis, and this occurs because they are already rooted in the anatomical ^organization of the CNS. There are centers in the CNS that are in their fusion phase and that influence the rest of the systems — take the receptor and motor centers of the inner system as an example. On the other hand there are centers which in their polarization phase influence the rest, for example, static functions of inner and outer systems. Finally, there are centers that

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exert their influence when in the phase of secondary completion, such as centers of the outer system. •*") An experience, even the watching of a picture, consists of many actual geneses. Each genesis with its three phases takes place in a fifth of a second. In this experience one cannot differentiate subjectively the individual actual geneses as units that transmit meaning, nor its phases. It seems to be a difficult task, but not impossible, to analyze physiologically the various rythmical stimulations in the various areas of the CNS. Nevertheless, from the point of view of biosemiotics, we are justified in our assumption that the various actual geneses amplify, decrease or modify a p r e s e t basic syntactic structure grounded in ganglion cells and fiber connections. When a person reads an insulting letter and hits the table in anger and curses, showing teeth, then this kind of behavior is an explosion taking place during a process of inner adaptation to the content of the letter. In the regular course of inner adaptation, directed by the noetic system, movements are determined by voluntary acts of the ego. In the described case they explode before there is a chance to develop an act of will. Thus, such movements have no bearing on outer adaptation, but reveal information about hidden stages of inner adaptation. But, above all, it becomes clear how neurular and noetic intentions are represented as gastrular and cellular analoga when these subsystems of the CNS are not prevented from taking part in any change of movement (this as a result of the static unity of body and body image during polarization). How are communications with a bodiless world of pictures and concepts translated into a nearby system characterized by corporeal relations between the own body and other concrete bodies, such as the gastrular system, or by qualitative changes of the own-body, such as the cellular system? The theoreticians of the science of expression answered this question without biosemiotic analysis. Klages, for example, interpreted expressive gestures as parable, allegory of real actions, and pointed in that way to the analogy in the relationship between the various systems. And his vision of the expressive principle, a psychological principle and not ontologic like in biosefniotics, permits insight in the process of inner adaptation. "Every expressive body movement realizes the drive experience of the emotion expressed." The emotion, however, is the subjective indicator of the course of inner adaptation, just as the expressive movement is its external, objectively concrete appearance. Although emotions, as well as their expression, are symptoms of communication processes through which the organism and the world are related, they nevertheless are related to inner processes of the organism. No doubt every expressive movement of the body can be a sign for a communication partner and even, in general, be a sign; but in the first place, they are hints pointing at preparations (taking place inside the organism) for the contact with the world — also processes of inner adaptation. What meaning for the external adaptation would the explosion of rage

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(in the above-mentioned example) have if the object of the rage, the author of the letter, is not physically^present? Emotions can serve as subjective indications of inner adaptation, because the cellular analogon of CNS communications is experienced by them. The horizon of cellular intentionality is limited to an inner feeling of the body, not a body perception; and also after polarization. It receives information from higher systems, transcending the borders of the body; such as the gastrular, neurular, and noetic, in case of stimulations of the inner-system. In this complex emotion, the "volume," the strength of the stimulation, corresponds with the cellular contribution; the drive experience corresponds with the gastrular system and the emotional depth corresponds with the neurular and noetic system (neurular = neural). The quality of the emotion, such as anxiety, joy, love, hatred, is naturally determined by the content of the communication, within the boundaries of theCNS. Because every communication passes this phase of inner adaptation (the fusion between the systems) every experience is accompanied by a more or less outspoken emotion. When the analoga of~ the cellular and the gastrular system, as representatives of corporeality,'participate intensively in the transmitting of the emotion, then the drive aspect is more prominent. When-we talk about emotion as the transmission carried out by the neurular system,' then we talk about mood. All the details of expression of movements and vegetative phenomena manifest themselves in emotion after having gone through the process of mutual inner adaptation between the systems. The communications of the neurular system transcending the body, charactrized by immaterial pictures with a past, a future and a width of space, form a unit with the body and the cellular and gastrular systems as long as polarization does not separate between subject and object, and arranges a certain order of the body in space. Intentions, which after polarization require various stages of thought or a complex action or an exact observation, receive a fulfillment in the emotion and its expression. This fulfillment is of an immediate but partial nature. The angry man's drive to attack and destroy in the afore-mentioned example, does not reach the writer of the angry letter. The receiver of the letter imagined the writer in his thoughts and during the reading of the letter; but the excitations of the cellular and gastrular systems are swamped by their presence (that is, the stimulations) in the fusion phase to such an extent that even the centers corresponding with the own-pole represent aggression, and the centers corresponding with the opposite-pole represent the aggressor. In that way the discussion (the quarrel) is transferred to the own-body and the space near the body. The angry man now hits his enemy wherever he explodes with his movements. He can hit him with his fists in the face; he can also smash him with his feet on the floor; or bite him with his teeth; or curse him.

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He seizes him with the angry look of his eyes corresponding to the laws of inner adaptation between analogous systems, despite the dealing with only an allegory. Piderit (1886) gave a good analysis of mimics in which expressive movements around mouth and eyes are related to imaginary, spiritual objects or imaginary sensory perceptions. He describes the expression of contempt in the following way: "In the upper lip appears a trait of bitterness as if one experiences an unpleasant and disgusting taste; at the same time the lower lip is pushed in an upward direction, as if one wanted to r e m o v e t h r o u g h this m o v e m e n t an u n i m p o r t a n t object w h i c h approaches the lip. The lack of importance is stressed by the fact that one expires a small amount of air when the lower lip is pushed upwardly, as if to indicate that the weight of the unimportant object is not more than a feather." We agree With Piderit about the role played in expressive movements by the inner capacity for imagination. However, it is not clear whether the objects and sensory perceptions are imagined and relationship to them are fantasied, or that only the intention is necessary. A complete imagination would disturb the expressive movements more than enhance them, because the capacity for fusion of the imaginative neurular system with the body systems, is connected with the initial intentions; that is, before the fulfillment of the intentions. Because of this origin, the origin of an intention, it is clear that expressive movefnents are interpreted often as initial, or intentional, movements coming instead of the complete action.

Chapter

Twenty-Five

Laughing

T

HE PREVIOUS CHAPTER presented schematically a theory of play and expressive movements based on the general proposition of inner adaptation. It is, however, possible to explain many details of play and expression without utilizing the explanation of the inner adaptation. One can find this already implicitly in the theories of Piderit and Klages, who differentiated body, soul and spirit or the corresponding functions in man and recognized the relationship between him and the outside world. Only two phenomena, crying and laughing, are not completely explained by these theories, because their essence is only understandable in relation to inner adaptation. As far as I know, only Plessner took this aspect into account in his monography "Laughingand Crying." In this way he emphasized the specific human aspects of these emotions. Plessner understood them as crises in inner adaptation, a crisis between the ego of humans and their bodies. Crying and laughing are hurriari, because only man with his eccentric positioning can fall into such a crisis. Plessner describes this situation as not threatening but unanswerable: "Man capitulates as body-soul unit, that is, as a living creature he loses the relationship to his physical existence, but he does not surrender as a person. He "does not lose his head: In the unanswerable position he finds the only possible answer: To distantiate and disengage. He can do that because of his eccentric position and the fact that he does not identify with any position.' There are other situations, where man cannot fulfill the requirements of inner adaptation; namely in panic, vertigo, alarm; but in these situations

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^

man cannot distantiate and disengage and find relief in crying or laughing, because of the content of the communication. Laughingand crying point out at a completely different kind of difficulty or crisis in the course of actual genesis. Let us first discuss laughing with its release in funniness, joking and humor. One can easily prove that laughing is based on a certain ambiguity. For example, in a cartoon a very important person, a statesman, is depicted or engaged in a very serious life-and-death business, but the cartoonist exaggerates and distorts the picture; that is, he plays with it. The subject is a victim at the mercy of the artist. The simultaneity of seriousness and play generates the laugh. How can one introduce unity in the perception of a picture if the content is respectable and the form arouses derision and superciliousness? Inner adaptation to such contradictions in one communication would be impossible if the ego was not capable of passing from serious to playful regulation. In this act lightness and insignficancies cover the importance and seriousness of the person in the cartoon. Now you can approach the statesman with derision and contempt, whilst in reality one had to regard him with respect and at a distance. The laugh is the expression of the switch in the regulation of the experience processes. We laugh, when we can transform the seriousness of reality into a game at the moment of confrontation. This kind of experience could, not be resolved except by laughing. We explained before how much less the inner tension is in a play compared with the serious experiences during awakeness. We understand that this is a result of more limited requirements of the static functions during polarization. Laughing is an expression of liberation from inner tension, a tension that could be even increased in the specific situation. Every ambiguity in-a communication gives rise to an increased inner tension whereas understanding requires unity. In addition, that what gives rise to a laugh, originates very often from sexual or aggressive themes. If one would express them seriously, one would encounter resistance of a conventional audience. This,resistance, this tension is resolved by laughing. But why do fits of laughter and not other movements release the tension? Laughing is an expression of a switch in inner adaptation, and therefore does not fulfill any intention directed at the outside world. It is not an image of an act, neither an initial movement pointed at a fictive goal in the outside world as in the case of expressive movements in general. Jn the laugh, an inner liberation finds its expression. The exception here is respiration, the only movement not directed at foreign objects or space, and nevertheless taking place in communicating with the world on a cellular level. When laughing, the expiration is prolonged; the switch from serious to playful regulation finds its expression in theswitch from inhibited to free expiration, in which phase the sounds of laughter are produced. "Shaking from laughter," the expression of inner liberation, extends to the whole body, and corresponds with the cellular style in which the whole body is the analogon of the cell. In his essay on the expressive character of

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laughing and crying, Plessner differentiated them from the expressive movements, a difference that -clearly' points into the direction of inner adaptation regulation. I -would like to. quote from this essay with the following: "Laughing and crying belong together as typical human ways of expression." Man can only laugh and cry when he surrenders to them. He breaks into laughter, into crying. There is no transition; one uses expressions like explosion and bursting into laughter; while in the case of crying there is a reflexive mood, which has to be solved, to reach a solution. This "falling into" laughing or crying indicates a loss of control, a falling apart of the balance of man and environment." This loss of control is to be regarded as a peculiar independent process, which starts, and, often without regulation and direction, ends in a state of complete exhaustion. In contrast to mimic and expressive gestures, laughing and crying are a form of expression, where the loss, of total control has expressive value in itself. This loss of control, this "capitulation of the body-soul unit," this "loss of balance between man and his physical existence" corresponds with the biosemiotic concept of loss of inner assertion, which accompanies every switch in the inner adaptation. The goal of inner adaptation is the unity of the ego of mankind ^by integrating all the systems, until they are dominated by the noetic system. Not only integrating all the systems, but also the unity of all purely inner system, the neurular arid the noetic and the gastrular and cellular analogon of the body. The method to reach this goal is through tonic posture and attitude innervations. .In my book: The Ego and the Regulation of the Experience Process I discussed regulation through inner assertion and also factors diminishing these assertions such as sleep, play and their importance for humor, joke, and laughter. But the specific expressive character of laughter and crying was not sufficiently elaborated. Plessner's separation of laughing and crying from other expressive movements, throws new light on the complex problem of expression and invites new questions. One of these questions is the relationship of humans to their body. Plessner said: "The bodily existence forces man into an ambiguous role; he is at the same time body and within and with his body. The relationship between the person who carries responsibility, is the executor of will and all other mental and psychological attributes, and the body, swings from to have till to be." If people are angry, they are angry with all their gestures, they are expression, they are body. He or she who laughs is caught by the laugh of their body. Maybe they suppress the expression of laughter, or they wish to suppress it but do not succeed. They are not their body, they are in it, the body has them. Plessner presents the many problems of man to be a body and to have a body. This is actually also the central problem of this paragraph; it cannot be solved unless one adopts a radical change and accepts the biosemiotical point of view. Only if you look at the constitution of man as a hierarchy of sign systems.

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can you understand that man is his body, and only the directness and freedom of the noetic system makes it understandable that people have bodies. The relationship between having a body and being a body can be deducted from the analysis of the inner adaptation between the systems. To the extent that signs of communication are absorbed in the constitution of the own-pole, and that on that basis also in the ego's constitution, then to that extent the signs belong to the being of the person. On the other hand, to the extent that they are part of the constitution of the opposite pole, they become an object to the ego; the person experiences that he or she has them (the signs). The distribution of signs is never exclusively to the own-pole or exclusively to the opposite pole. That would put an end to communication; and the basis of life and experience. At the beginriing of every actual genesis, in the fusion phase, .the contrast between 1 having and being is dissolved; and in the course of actual genesis this contrast re-appears. The regulation of inner adaptation decides in which way the information is distributed to both poles. The regulating intentions of inner assertion prevail during awakeness. Those of inner passivity and freedom and loosening, which are manifest in children's play, are all responsible for a limitless variation in the relationship between opposite-pole and own-pole and as a result between having a body and being a body. These variations can be studied in psychopathology more than'in the normal affective life of the human. The volatile switch from inner assertion to inner freedom and relaxation in the regulation of inner adaptation, makes the laugh as expression understandable. Plessner, however, could only describe it as a physiological automatism. Now it is also ciear why the ego, through this regulation, distantiates from the body and has (possesses) the laughing body.

Chapter

Twenty-Six

The

O

Smile

NE CANNOT BE satisfied with an interpretation of laughing and crying only. One has also to consider their relationship to smiling. F.J. Buytendijk published a study on the child's first smile and regards it— like many other authors — as a weak form of laughing. Plessner did not agree. 'Smiling is not characterized by explosivity, the coarse release of affect. Smiling can initiate laughing or end it; it can replace laughing "but it has its own unalterable characteristics, its own specific propriety; it is a form of expression sui generis." When analyzed biosemiotically as expression of inner adaptation, both the closeness and the difference become clear. In the case of laughing, and smiling, but also of crying, the mouth enlarges in a lateral direction. It is difficult to connect this movement to an intention to establish a relationship to the outside world, but we can understand it as a phase of communication, dominated by the opposite pole. The own-pole has no irripulse to react to this domination. Movement occurs when a relaxed muscle contracts, but also when tense muscle becomes longer. Then, movement is not an expression of drive but more like gravity or the effect of contraction of an antagonistic muscle. The lateral movement of the mouth in smiling, laughing and crying is to be regarded as an inclination and not as a drive. It is a kind of imaginary filling-up as if the lips and the oral cavity are touched by something and are pulled asunder. Naturally, such a pull-action of the opposite-pole requires a motor innervation. One can compare it with the movements of a deeply hypnotized subject: They require the collaboration of the will of the subject,

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P

but they are also influenced by the will of the hypnotist. Whatever feelings correspond with smiling, laughing and crying, they act like the "mouth contents, * which generates this lateral movement. The cellular and gastrular system absorb a meaning from the opposite-pole of the neurular system as if it were a materially .touching being. Precondition for this passivity of the own-pole towards the opposite pole is the domination of the noetic system of man. Only man can really laugh, smile and cry.-.just as only man can speak. This is because the noetic system put man in an eccentric position, while it inhibits its animality. That is the reason peoplecan devote themselves to everything that comes to them through their sense-organs, even when only thinking about it. They can be captured by these impressions, people, ideas, without reacting physically; and they react statically, and not kinetically — in order to create a distance, a distance enabling the noetic system to act. But because of this inhibition of the direct animality, man can identify with whatever he encounters and this identification can be manifest in a smile before the real essence is expressed. The smile, this slight enlargement of the mouth, indicates that the communication partner occupies an inner place in the receiver and enables the beginning of the real communication. If the communication partner is ambiguous and prevents the ego from normal communication, then the mouth becomes larger and makes room for laughing after a switch in the experience regulation. Only in the initial phase, the enlargement of the mouth, are laughing and smiling related. Afterwards, laughing becomes an experience with a completely different actual genetic structure. Smiling has a wide variety of nuances: Friendly, bitter, bashful, and derisive; all according to the nature of the encounter or the content of the experiences. But smilingcan also become a habit and play an active role in the relationship to fellow humans; and it can lose its passivity completely as well.

Chapter

Twenty-Seven

Crying

I

N THE CASE of crying, the enlargement of the mouth is an expression of fullness, while the "object," absorbed in the feeling, has an unpleasant and painful character. The shape of the lips and the mouth reflect a tendency to drop this "object," especially the position of the lower lip and the withdrawal from the upper lip. In addition, crying and laughing are different poles of the same expression continuum. The relatedness, as well as the difference between laughing and crying, can be explained if we take into account the regulation of inner adaptation in crying. In the original crying of babies and small children, one does not yet observe the passive, reflexive attitude that characterizes the adult's specific human crying. It is still a primitive emotion, possibly related to a combination of anger/pain and anxiety, which is expressed in scream-crying. In this type of crying, it is impossible to differentiate gestures asking for help from the mother to satisfy needs from real expressive movements. But the resistance and the refusal of a quality represented by the opposite-pole is obvious in the expression. Not only the mouth presents the negative attitude to the partner in communication, but also the eyelids and the eyebrows are contracted as if the visual impressions have an unpleasant quality. Piderit was of the opinion that the wings of the. nose are drawn downwardly (in contrast to laughing) by facial muscles and aim at a narrowing of the nasal entry as if to ward off an unpleasant smell. A similar thing happens to respiration. The specific respiration in crying is characterized by a kind of sobbing inspiration and a prolonged expiration.

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Thus, inspiration is inhibited and expiration extended as if the air were unpleasant and had to be warded off. The shedding of tears also belongs to this series. Tears have to clean the cornea and mucosa of the eye to ward off disturbing stimuli. .These are all expressive movements and expressive phenomena (except the enlargement of the mouth) which are metaphors of actions or actions with a virtual object and do not possess anything specific for the peculiar human expression of feeling which Plessner emphasized when he wrote about crying. Crying also expresses, increasingly more in adults, a new meaning in complete contrast to the original. Adults may cry after receiving an unexpected happy message, for example, after hearing about a longexpected wedding of their children or other possible events. Crying is less loud; the warding-off movements of eyes, nose and mouth become less and less, but the derivation from baby crying is not canceled. It is obvious that this switch of expression presents a deepening of the personality. I tried to interpret this development and this interpretation which can be expanded with the help of Plessner's analysis. Crying and laughing are expressions of experiences in childhood; that is, before the ego and the actual geneses require strict straight-forwardness' and rigid regulation of the inner adaptation to inner assertion. Therefore, playing is the most appropriate action of this period. The playful freedom in the interpretation of reality and the frivolity of changing this interpretation is the precondition for laughter. A piece of wood is a piece of wood, but it can also be a horse on which a child rides. The child is a little boy, but he can also be a general seated on his horse and commanding his troops. A similar ambiguity belongs in the crying situation. The child'cries, rebels and wards off reality, which is experienced in pain and suffering, and he asks for help by crying... he wants his mother to free him from whatever hurts him. Nowhere in the body do we have a similar protective apparatus than in the eyelids and the lachrymal glands to ward off unpleasant stimuli.- The idiom "to guard something as the apple of one's eye" summarizes the above. The world is evil; it hurts; it causes suffering, but on the other hand, the world is good, comforts and relieves. Likewise, the child is evil, angry and wards off; and on the other hand, he or she may be weak, ready to receive protection and love. Warding-off-tears are also protective and comforting tears. It is because of the specific human freedom of the neurular system of the child that so many contrasting qualities can squeeze iri sihiultaneously in the communication. It is also because of the i mpossibility of the ego to complete its action that this communication finds expression as feeling in the inner adaptation. It is obvious from this complex origin'of crying that many various experiences can be expressed. One may cry as a result of bodily pain arid

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weakness, as a result of mental suffering and frustrations, and as a result of enthusiasm and devotion. Essentially, man may experience a temporary difficulty in its inner adaptation. He does not know how to reach an adequate outer adaptation, and therefore finds himself in the surrender of the ego to crying. Naturally, the experiences have to permit the weakness, powerlessness and submissiveness of the ego. Feelings like envy, hatred, disdain and contentment do not lead to crying, because the ego remains dominant. As we mentioned already, quoting Portmann, people pass a period in the first year of life in which the representation of the world through the opposite-pole is more developed than the capacity to move and act through the own-pole. It is perhaps not unreasonable to assume that memory traces of this period of childish incongruousness and impotence remain to a certain extent — especially when adults wish to demonstrate helplessness and dependence. In this situation of incongruousness of self and ego, man does not enter only in case of bodily suffering, tragedy of circumstances or hurting maliciousness, or when one feels impotent. The first component of cry ing, the warding off, may then prevail, and the world will seem cruel and inexorable... the comforting effect of tears will only slightly alleviate. But this same incongruousness can also appear when a special providence frees us from a long-standing sorrow and fear, and when unexpected happiness arrives. And also in the case of conversion, where a person experiences the new promises and relives the old inadequateness or when we experience heroism, benignity, magnanimity which overwhelm us with astonishment. In such cases, it is the unexpected wealth of life, the unexpected grace that moves to tears, because the ego in its limitations and finiteness does not know how to react and cannot do any other thing than cry and experience the comfort and relief of the experience of maternal or paternal care. After this analysis, it is redundant to state that laughing and crying are opposite but nevertheless related ways of expression. Plessner wrote: "Laughing is the answer to the behavioral freeze by providing an ambiguity of connections which cannot be neutralized; crying is the answer to behavioral freeze by stopping the existential relativity." If one replaces "behavioral freeze" by freeze of inner adaptation, then this sentence fits also in our presentation of the opposite and related aspects of laughing and crying. In the case of laughter, the unity of communication is saved, while the activity of the own-pole in a jocular way overrules the ambiguity. In the case of crying, the own-pole's impotence gives in to the content of the opposite-pole, surrenders its wish for assertion and abandons the leadership to the opposite-pole, and in that way, inner unity is accomplished. Then what Plessner calls the "canceling of the existential relativity" would be according to the point of view of inner adaptation, the sacrifice of inner self-assertion and the abandoning of the leading position of the ownpole to the opposite-pole. Expression of this abandon is the act of crying. Laughter and crying overcome crises in the body-soul-spirit unit of the

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person, that is, in the inner adaptation between the systems, if we formulate it in the language of biosemiotics. We talk about common everyday phenomena, but if we watch the origin of those crises and the methods of solving them, then we observe in the everyday phenomena the endless wrestle of creativity that preconditions every act of the body-soul-spirit unit of man. Laughing and crying contain the elements of creative freedom of man: laughing in its relation to the spontaneity of play and crying in'the surrender of the self, which prepares the acceptance of a new meaning or a new idea.

P

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I n n e r - A d a p t a t i o n i n a n d

R e l i g i o n H i s t o r y

e

Chapter

Values Adaptation

W

as

Objectives of the

Twenty-Eight

in the Noetic

Inner System

E PRESENTED a survey of the communication systems that evolved on the basis iof inner adaptation (IA) in the course of evolution. We also explained the tension and the conflicts around IA in the examples of awakeness, sleep, play, laughing and crying. Our presentation of IA as the inner axis of evolution can be regarded as proved. The justification of this biosemiotic theory of evolution can gain additional weight, if it can be proved in the elucidation of two controversial problems: the world of human values and the understanding of parapsychological phenomena. The range of these two groups of phenomena is quite different; however, they have in common that only a communication theory based on IA can explain their various peculiarities. And the most impressive and deepest forms of IA are to be found in those two phenomena. Let us start with the values. It is man's nature that he appraises, values, whatever he perceives, thinks and feels. Appraising, therefore, is a property inherent to human perception, sometimes very evident, sometimes less so. Man tries to mold his life according to his values; thus, values must have exerted a strong influence in the individual life of people as well as in the history of man. Appraisal requires comparison. There are higher and lesser values; there are negative values; and there are values that devaluate man. Values cannot beproduced like things objectively. A layperson cannot differentiate a copy of a painting of a famous painter from the original. The original is regarded as to be of more value than the copy, which becomes evident also in the price. And this original was of little value before the painter became famous.

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P The refusal of a demand may indicate in a certain situation a narrowminded character and in a different situation, a courageous and morally high personality. Literally, the refusal in both cases is the same. This lack of palpability of many values leads to many difficulties in the theory of values in philosophy and even to the origin of many controversies. Biosemiotic theory of evolution simplifies the theme: We can deal with the foundation of essential trends of the phenomenon of values according to a few examples and without expanding on the history of the philosophy of values. Values come into origin with the development of the noetic system, that is, they come into being after inhibition of animal perception and after the appearance of distantiating from the neurular system, both of which characterize mental acts and the actions of the ego. It is the freedom of acts of thoughts and volition that selects goals and objects out of the communications of the neurular system and assigns value to them. Values, therefore, originate in the course of evolution out of the assimilation of one system into a higher system and are appercepted in the assimilation of the neurular into the noetic system. Mental acts are characterized by an absolute inwardness; there is no corresponding sign-system that can contribute analoga. So, values are no additional qualities to sensory organ perception, and they can only vary the intensity and length of experience and behavior. The beauty of a landscape may lead to enthusiastic reactions in one observer, while another, seeing the same colors and forms, is not moved at all. Or, another example, when rereading a book, you are less impressed with its value because your value horizon may change between readings. Values are real, but they are experienced as aspects of the essence of things and persons and not through the perceptual phenomenon transmitted by the neurular outer system. The communication with the essential aspect of a thing by means of attributing value is experienced in feeling or emotion. All specific accomplishments in the encounter with values are transmitted by inner systems; the estimation of value by the spirituality of the noetic system, and the experience of value by the neurular inner system. Experience and consciousness of people is proof of the role of inner adaptation in evolution. The dynamics of values, its struggles and gratifications, may convince us even more of the methods and goals of inner adaptation. We will illustrate that later when dealing with ethical values. Although there are good psychological, phenomenological and ontological descriptions of the structure of the human personality, it is difficult to incorporate in them values without knowing the communication systems constituting man. Actually, the preconditions for the experience of value are rooted in the two communication partners: the object and the subject. Phenomena and things reveal their essence, which becomes apparent iri the communication as a meaning that completes the intentions of the perceiving person; all meaning is a gratification of the ur-intention and can be valued as such. Aristotelian and Christian medieval scholars proclaimed all to be good and true. Even evil and bad represented for them those values. Thecapacity

Values as Objectives in the InnerAdaptation of the Noetic System 179 of things to reveal values is not recognized in Kant's philosophy. According to Kant, the experience of meaning and'value is connected with a priori synthesizing capabilities in the perceiving subjectivity. In this case, the subject is overloaded with functions, while the contribution of the object in the communication encounter, remains in the dark of the thing-in-itself. The realism and pragmatism -of the empirical and positivistic philosophers tried to re-establish a balance against this one-sidedness when they again accepted objects as carriers of qualities, capable of gratifying drives and interests of man, and therefore of value to man. However in this way, the whole phenomenon of values is reduced to outer systems transmitting material aspects of reality. And the essential role of the neural inner system and the noetic systerii is disregarded. Philosophers of the south-German school, Neo-Kantians and also Nicolai Hartmann, emphasized more the specific human elements in connection with values and pointed at aspects related to the inner system of the neural and noetic systems. One ascribed to values an ideal "being-iri-itself" (according to 'Plato) or regarded them as a transcendental subjectivity. Values were.experienced by the empirical subject as an a priori thing (a datum). In recent times, Scheler overcame these various one-sided opinions and founded a phenomenological method that encompassed a theory of values. Actually, one can "translate" all of Sender's opinions in biosemiotic language. We will not go into the details of the history of the philosophy of values. For us, values and valuations indicate how man tries to overcome problems of inner adaptation,and existential problems that arose on the basis of the evolutionary process: The meaning of life is revealed to man in values and value conflicts. Nevertheless, we cannot equate values with meaning. All communications contain meaning. A communication becomes value only if it answered the requirements of inner adaptation. First and foremost, the communications' nerve stimuli have to maintain their stimulative capacity in spite of the inhibitions of the neural system and the competition of other cornmunications. This causes a polarization and gives rise to a mental act. This conscious meaning gives rise to a series of excitations, which reinforce, complete and maintain it, because this specific meaning represents a value. Values are the meaning of those communications that are preferred by and have priority with the ego. These communications leave behind incoming as well as outgoing dispositions of the sign systems. The meaning that reaches value originates always from the opposite pole, and it acts as stimulation, challenge, task and promise of the completion of the communication. It is grounded in the relationship between subject and object of experience and behavior. The names of the values represent the qualities of cornmunication estimated by the ego in the biosemiotic interpretation of this concept. They do riot represent the essence or an idea independent from their communicative realization. Communications that become value are not related to specific contents

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only. They can be related to communication styles, such as the cellular in sensual, the gastrular in the sportive, the neural in intuitive and the noetic system in the intellectual. A different kind of value comes from the inclination of the ego to special phases in the actual geneses of communications. If this interest is directed to the finish, the end of the actual genesis, which could be a conception or a judgment, then the communications reveal their value as truth. If the emphasis is on the completion of meaning in the phasic course of actual genesis, then the result is aesthetic values and one experiences beauty. If behavior is prominent, your own and another's, then ethical values appear. And when the ego opens up towards the origin, the beginning of all actual geneses, then the person might encounter religious values, in other words, the Holy. Values are really based on the function of. the two inner systems; namely, the noetic as absolute inner system and the neural as symbolic inner system. There are, however, theoreticians who assign to the empirical subjectivity of man the origin of values, and in this way, they diminish theirontological status. Certainly, valuesarenot tangible because of their only secondary relation to the transmissions of the outer systems. Nevertheless, they are not tangible but real, and since they are evolving out of the creative communication principle of the evolution, they cannot be put aside as subjective accidents. The basic intentions of evolution are.revealed in the values. If values force people to act ethically, aesthetically or religiously, if they lead him from actual existence into moral behavior, then only values continue the creative trend in evolution. It is the soft, but nevertheless always audible, inner voice of "Thou shalt" that accompanies the ego of man in all his tasks. All these tasks are the tasks of inner adaptation only.

Chapter

Twenty-Nine

Truth

T

HE CONCEPT OF TRUTH, its meaning for the cognitive capability and beyond, for the essence of man, is one of the fundamental questions of philosophy. The tendency to think truthfully and to speak truthfully is deeply rooted in the constitution of man. If experiencing and thinking, as forms of inwardness, pointed already to inner adaptation as their source, then the request for truth will confirm that. Truth is the new meaning, which man adds to the sensory organs perception communication of its animal systems. Just as in the TS communications reality comes into existence, so in a similar way does truth come into existence in the communication between people. As a reflection of reality, truth is created by man as an analogon of this reality. It qualifies the special position of man that it, through IA, became so near the elementary intention of creation that it can remodel therri in its linguistic communications as truth. A pure inner system is developed in man's ego and his mental acts. This inner system is not yet differentiated in inner and outer because of its primary freedom from transmitting signs. This is in contrast to the neural system that Originally was an inner system. The mental acts, being free from the somatic reality of experiencing, compensate that by means of an urge, a compulsion for truth. The unity of thinking and experiencing is only obtained when thinking is truthful. Already i n the neural system as inner system, we encountered the similar problem of unity between the virtuali ty of the images observed and the reality of the bodies encountered, and we saw how this problem is

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solved by the cerebellum. The cerebellum confirms the correspondence between the body-image transmitted neurally and the body transmitted in a gastrular way. In this way it reaches the inner unity through imagination; vertebrates and man move in space through mental acts. This central unity of the own-body determines also the spatial order of foreign bodies in the environment. The high phase of individuation, connected with the occurrence of the noetic system and the ego of man, requires in addition the inner unity of the organism in time. This unity can be obtained by IA between noetic and previous systems, controlled by value requirements in general, but in particular by truth. The history of philosophy presents us with different kinds of truth: Greek philosophy with a truth of being; medieval Christian, philosophy with a truth of things. In both cases truth is an ontological category. Kant proposed a cognitive truth as a gnoseological meaning. Modern logics connects truth with language only. There are many more variations in these fundamental positions, but all point in the direction that our everyday use of truth in our speech is a phenomenon full of problems which are not easily solved. With the help of the sign systems in evolution, which transmit meaning and facts, the differentiation between inner and outer systems, and the laws of IA between these systems, we can understand all the various interpretations of truth and also of their limitations. Truth is a task of IA that is solved in the inner secrecy of the actual genesis. Without knowledge of the method of analysis of sign systems and actual genesis of communication processes it is difficult to elucidate the above-mentioned problems. It must be pointed out, that the noetic system is a completely new system comparable (analogous to) the neural plate, the medullary tube, and the neural ledge in relation to the gastrular body. The design, however, for this higher system is nothing else but an inhibition of the previous neural .system, an inhibition of its actual geneses. The capacity of TS reflects these inhibited contents and utilizes them as material for acts of understanding, concluding and will, and creates a sign system for them in the form of language. In this design nothing is fixed, but nevertheless this noetic system develops to such an extent for the function of the human organism that it is not inferior compared to the neurular system of the vertebrates. If one realizes that the substitution of a primary outer system by a secondary outer system (derived from a primary inner system) made it necessary to create a special organ like the cerebellum, in order to guarantee ,the IA between neural and gastrular systems, then one can expect many more far reaching and extensive transmission functions between noetic and neurular systems. When compared with animal primates, the course of actual genesis in the sign processes of the human brain is fundamentally changed as a result of the mental activity. Nevertheless, we do not have a special organ that controls all this mental activity, because the noetic system is not material in itself. Man has no "super brain" above the primate brain and it has not

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183

intermediate system (such as the cerebellum) between the noetic and the neurular system; instead, value and truth requirements accompany the functionsofthenoeticsystem. Possibly, theabsence of such an intermediate system might induce opponents to this view of primary immateriality of mental acts, to change their metaphysical presuppositions of the identity of mental acts with brain processes. Because man does riot possess a natural transrhission for mental acts nor an intermediate system between IA and ! previous systems, it experiences the result of IA as evidence. The truth of a sentence requires evidence if it wants to be of any consequence. Evidence accompanies, as a peculiar experience of certainty, the truth of thinking and talking when the intentions of mental acts find'' their gratification. What encounters the subject as evidence, or appears to the subject as evidence, is a successful IA between noetic and neural system. Since we deal here with a subjective relationship between two inner systerns: the noetic and the neural, we cannot present evidence objectively. Gerhart Frey wrote: "We do not know any criterion that enables us to know whether a sentence contains evidence of an objective character. If we ask whether the evidence is of any consequence, if w e ask for a standard, this criterion has to be evident etc. ad infinitum. Therefore, it is not possible to determine an objective standard for proving evidence in sentences." As a result of its inwardness, evidence also testifies the nature of the noetic and neurular system as inner systems, and of the peculiar way of gratification IA gains in truth. Obviously all uncertainty in the question of truth is connected with man's free urge for knowledge; in other words, with the peculiar nature of the noetic system, which is riot a natural phenomenon. A similar uncertainty does not exist for animals, not even primates with a brain similar to ours. They communicate with a part, a section of reality, predetermined by the organization of their neural system. IA is so successfully built in, that every actual genesis transmits the adequate information. In man this immediate connection with the environment is disconnected through the fnental act and instead we see a search for truth. By finding truth and evidence man can regain some of the certainty of IA.to the organismic life, a certainty that animals possess primarily. We sufficiently described the mental act as phenomenon, and thus we can be content in saying that there are certain qualities essential for the loss of neurally transmitted connections with reality. It is decisive that mental acts constitute partners and communicate contents as units, as people, as things or concepts, as an ego, but they do not communicate between them. On the contrary, each of these constitutions or designations, dissolves the experience process that gave rise to this very act. The erotic tie is disconnected, because the acts fix units and these units are isolated the moment they are fixed. The syntactic structures characteristic for organismic life, the differentiation between inner and outer system, of own-pole and opposite-pole, are not any more contained in the acts, though the noetic system develops (like all systems) reflecting communications of previous systems. Mental acts comprehend only the identity of units of previous systems,

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the sameness of being of these singularities in the various superimposed communications. This is all a Thanatos accomplishment, not taking into account any of the qualities of life and experience, neither space nor time, which are Eros' realm. These acts appear as an accomplishment of the ego because with each noetic act the ego is also constituted in man's inwardness. This ego, however, is an individualized aspect of TS as the general principle. It comes into existence as pure IA because, in this case, a human being succeeds in individualizing the creative spontaneity of TS in its original freedom, even though man is tied to its somatic materiality. Because of this freedom the immediate goals of acts of thought and will are not located in the time-space reality of the body or pictures, but are to be formed in concepts, judgments, and decisions, abstracted from reality and constituted in an extratemporal existence. Klages puts quite some effort in trying to prove the extratemporality of mental acts and their consequences. But Klages did not put this quality of mental acts iri the evolution of communication systems. It is in these systems that we found biosemiotically, that all systems transmitting meaning (from the cosmic-inorganic to the noetic of man) originate in one and the same principle... TS. In the mental acts IA (which constitutes these systems) reached such a degree of inwardness that man, as an individual, represents the procedure of TS directly. Because of TS's supratemporal nature, man can produce extratemporal accomplishments. The supra temporality of TS corresponds with the extra temporality of the results of mental acts. There are the true sentences, independent of the time in which they were thought and pronounced by man. OtherindividualizingproductionsofTS, such as organisms and their experiences, develop during evolution. Even repetitions will not remain ithe same in the long run and will change rhythmically. Mental acts are not subject to the laws of organismic phenomena, because the corresponding intentions with their applications are already fulfilled. Here, there is no phasic actual genesis, no polarization of ownpole and opposite-pole and no struggle between Eros and Thanatos in the course of an actual genesis. The principle of Eros finds its fulfillment in the freedom-to choose a content for the reflecting mental comprehension out of the contents of communications of the neural system. Thanatos fulfills its intention in the determination of this content as a unit constantly remaining identical with itself as an object. The paradoxical intentions of Eros and Thanatos are also present in the noetic system, but they are separated in two functions. At first Eros is active. Because of its freedom from direct ties to the neural system, an ideal realm of possibilities is at its disposition. Afterwards Thanatos comes into action, and likewise uninhibited realizes Eros' choice. The search for truth and the inner freedom of this search originate from the IA to the erotic principle of TS. It is true that every act isolates the ego and every object as a singularity,

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but Eros immediately provides the conditions for a new act, because after each and every termination of an actual genesis it starts with a new intention. In case the neural inner system transmitted the beginning of the first act and if the unify of a concept, a thing or a person is fixed, then the communicative connection of this inner system with an outer system is required to reflect this connection in further acts. If the comprehended unity becomes the subject of a sentence, then, in a second act, a predicate has to be added to the outer system if the neurally transmitted meaning will be understood and expressed noetically. One act is not sufficient to adapt the noetic to a communication of the neural system. At least two or more acts interconnected are necessary in order to make a meaning acceptable as thought communication. Only sentences can build the fundamental units of truth and correspond with the neural actual geneses as signs of the noetic system. IA requires integration of all systems. The noetic system collaborates only with the neural and that is, like the noetic system itself, only an inner system though it developed, as wementioned already, its own outer system within the inner system. When the mental acts process the contents of the neural communications, they have no guarantee to go beyond the sphere of inwardness, beyond the imagination of the neural system. Whatever' one thinks, concludes, or decides; whatever one plans, or determines as a goal of a certain behavior, becomes Gestalt only in the realm of the noetic and neural systems as inner systems, because real original outer systems are to be found only in the gastrular and cellular systems. To think and to will remain incomplete, if they are satisfied with the intensified outer system of the neural system; and they have to perform the adaptation to systems with a real outer system. Only in that way can truth be guaranteed. If reality rests on communicating relationships, then to every communicated meaning belongs an appearance in which it expresses itself. If this meaning of reality is comprehended by the subject, then it requires a foundation in a pure inner system, through an original outer system. The search for truth reveals the laws of connection between the functions of inner and outer systems. Thinking requires truth because as a result of its freedom it is in danger of loosing its basis in reality. But truth that is comprehended in the communications of the neural system, may appear in many different faces. The mental act is free, it is a TS accomplishment not limited by any material sign system. You should not be surprised to discover that this creative capacity of TS gave rise to many varied thought systems, various philosophies, in various corresponding languages, all out of the communications of the neural system. Already W. von Humboldt pointed at the relationship between philosophy and the structure of language. In recent times, Benjamin Lee Whorf focused our attention to the observation that languages with a different grammar structure emphasized different aspects of reality. He used European languages as an example, and those of the original inhabitants

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of America. Descendants of such primitive tribes can express in their language statements that cannot be translated into English,, because in English this specific appearance of reality did not find a syntactic representation. The kind of language influences the communicative functions of the neural system and therefore the total world of experiences of a person who grew up using such a language. We stated already that a multiphasic maturation process is necessary for the development of the neural and noetic systems. The neural system can change its function, dependent upon the intentions of one of the analoga of previous systems or emphasizing its own character. The noetic system also has to adapt itself to previous systems during the maturation of the individual in its own language. Humans, therefore, as babies, have to absorb and assimilate all the different experience aspects of the world that established them during evolution. We discussed these relationships using the example of the phases of psycho-analysis. Every human, independent of race and language, has to absorb and integrate in its thinking and language, cellular, gastrular, and neural communication. On this basis, which is quite the same'in the many human races, noetic systems are endowed with a much larger degree of. freedom in the structure of thought and speech and with a creative wealth of various language systems. This wealth of possibilities is second to none when compared with the multitude of forms of vertebrates, from fishes to primates, a multitude that developed and that was dominated by the neural system. Man as carrier of the noetic system, does not appear in as many forms and species as the tree of the vertebrates. Having a body and being endowed with a neural system, man corresponds with only-one of the primates. As to the many differences in the noetic system and ways of functioning of its neural system, man reflects the manifold Gestalts of a complete animal tree. It is because of the immateriality of the noetic system that these variations are not visible in the various body forms, such' as in the case of the vertebrates, but it becomes visible in the many languages and life patterns of people. Truth is different for various groups of people because their languages are related to different aspects of reality, and this holds also for other values. If the origin of language and the corresponding pattern of life would not have been an expression of creation, transmitted through inner systems, then the analogies to the various species in evolution would have been more obvious. A group of people with its own life pattern and language, which separates itself and regards other people as "the others" or "the strangers," present at the spiritual level the equivalent of what at a somatic level would have been a new kind of organism. Only in the former case is the role of IA easier to prove than in the case of evolution of the various forms and species of animals. There we can only use biosemiotic reasoning. We can also look at the analogy between the

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development of a-group of people with a special noetic system and corresponding spiritual reality and language from another angle. Several times we have pointed out that in various mental acts the syntactic structure of a transmitting sign-system and the phasic course of actual genesis is lacking. TS operates directly on the picture-phase of organismic systems with their morphogenetic accomplishments. TS's intentions, as to the creation of sign systems, are realized on the picture phase. The various sign systems constitute the various kinds of organisms. In the case of the noetic system, TS creates mental acts with the same degree of immediacy. These mental acts stimulate the neural system of mankind to produce new actual geneses of experiences and their linguistic representation. The mental act, therefore, is not an accomplishment of an individual, though,in this act the ego is constituted. Only through the individual does the mental act find its secondary expression in the language. Though people can speak only as individuals, their language is not a creation of these individuals but a quality of the group. The creation of the group as accomplishment of individuals, remains in the dark though they can only have come into existence through communication between individuals. The structure of language seems to be meaningful but at the same time mysterious as to its origin just as is the case with somatic structures of organisms. Languages are created by people out of a TS context just like intra-organismic sign-systems are created by TS. The correspondence in origin of language of man and forms in nature is one of the fundamental theses of biosemiotics. From this thesis we derived the relationship between thought and being (existence). As to the theme of this chapter this thesis assists us in laying the foundation for the various -languages as reflections of the various aspects of original reality. As a result we also observe various kinds of truth. Naturally, language is only one way of expression of the development of the noetic system of various people. For obtaining a more complete picture of this development, one has to turn to history. History reports more impressive and concrete symptoms of the soul of a people than only the vicissitudes of its concept of truth. It reports the political situation, its social organization, its ecoriomy and technology, religion and art. The course of history is peculiar, because of the various rhythms of the various periods. We touched upon this subject when we dealt with LeviStrauss' structuralism. Karl Jaspers dealt with this subject in his book Vom Ursprung und Ziel der Geschichte: We can only speak about history in the strict sense of the word since the period of archeological records about 3000 BC. Highly developed cultures, such as the Sumerian-Babylonian or the Egyptian; originated according to data from excavations in about 4000 BC. But man existed even before, hundreds of thousands of years before, and the human brain existed at least tens of thousands of years earlier with a brain of the same constitution and size, as later records show. But these humans were not able to produce history.

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Between 800-200 BC a mental revolution took place in the highly developed cultures, a revolution that laid the foundation of present man. Jaspers calls this period "the period of the axis". Axis people are, according to Jaspers, Chinese, Indians, Iranians, Jews and Greeks. Specific accomplishments of the "axis period" are the monotheism of the Jewish prophets and Greek philosophy, both of which developed independently. They were dependent on developfnental factors of their own people. Christianity was born in the spiritual atmosphere of Judaism and Jewish prophetism. Christianity, together with the heritage of Greek culture became the foundation of the culture of the West. In the West during the last 400 years a new revolution took place: The origin of science and technology, which became more and more prominent and created new conditions of life and new philosophies. This development now affects the globe entirely. In our biosemiotic framework we immediately find the reason for the length and the duration of the various episodes. The preceding episode (prehistory) is very protracted, because the noetic system was still entangled in the adaptation to preceding systems. The necessaries of life and the :powers of nature curbed thinking and volition to tasks requiring immediate solutions. The climate of the glacial period, especially, caused difficult conditions of life that prevented the discovery of animal husbandry and agriculture. The capacity to act cannot freely utilize all its possibilities; it has to follow the interpretations and requirements of the animal systems. That is the reason for the long period of prehistory, which corresponds with the evolution of natural sign systems. After the discovery of the fire and later agriculture, we see the development of settlements in the river valleys. There, more and more tasks arose, which require the neural system to divorce itself from its cellular and gastrular analoga. Man physically turned away from the present and tried to foresee likely future events, utilizing memory pictures of past events. Man tried to prepare itself for those future events. Stocked with these inner images and fantasies, man produced myths and searched for new communication devices; and iri this way, he reached language in writing. The experience of time became more profound; man asked of its origin, to differentiate things that remain from things passing, and for the cause of change. While mental acts induce functions in the neural system not connected with gastrular and cellular communications, corporeality and the external world loose importance compared with inner spiritual and mental life, the image-like reality of essence and ideas. This turning inwardly corresponds with an uninhibited communication of the neural system as inner system; it leads to an accurnulation of mental acts and a greater mobility of thinking and volition. Thenoeticsystemleavesitspassivity and takes over dominance over the neural system. With this increasing independence of the noetic system, comes the spiritual revolution of the axis period. The human ego with its reflective activity becomes more and more responsible for the course and the tempo

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of the evolution of the noetic system. This is the reason for the speed of change in societal (historical) episodes compared with the slowly evolving animal systems. The evolution of the noetic system looses its tie with natural processes and with it its character, steadiness of its rhythm, the conservative force in its innovations. Evolution as human history is not natural any more; it is transferred to man's will and responsibility, it becomes artificial. Herein lies a peculiar danger for man, which we have already mentioned and warried against. Let us return to our theme, the vicissitudes of meaning in the concept of truth, which can be observed in the evolution of the noetic system. Let us study the examples of this evolution in European culture from the Greeks until the present. We will not analyze them in detail but just the fundamental features in order to demonstrate the changing relationship between noetic and neural system. Maybe man has always understood as truth the adaptation of its thoughts and behavior to the experienced reality. But, correspondingly, it seemed a problem to man that reports and convictions of one period were regarded as truthful, while in other periods the same reports and convictions were regarded as misleading. Is truth a product of'a certairi historical period and applicable to man in that period, or is there a truth independent from time? And if truth is adaptation to reality, what is the relationship between the two truths? I use a presentation of the problem and its history formulated by Gerhard Kirueger, and will compare them with the biosemiotic interpretation of the evolution of the noetic system. Krueger differentiates between antique receptivity and modern spontaneity of thought. The first reflects more the adaptation of the noetic system to the neural system, the latter reflects the opposite. That does not say that Krueger's description contains the total history of the developmental stages of the noetic system. His theme is really the vicissitudes of the concept of truth in philosophy. This starts with Greek philosophy, which in its turn was preceded by long periods of primitive phases of human thought. For our survey it is not necessary that we present here those early phases, that is, the adaptation to the cellular and gastrular analogon of the neural system. Most important is that at the time of the Greek philosophy the process of adaptation of thought to the neural communication was still vivid enough in order to characterize it as receptive. Truth was "aletheia," un-hidden, un-concealed, because the Greeks still thought in terrhs of fulfilled neural communications. In the sensory organ perceptions, beirigs appeared, revealed themselves, in whom existence emanated out of something abstract. In Heidegger's language, this phenomenological peculiarity of the communication process became well known. But there are also relevant descriptions in the works of philosophers of life: Klages especially succeeded in describing the development of intuition and its relation to the lookirig-at (Schauen) of the original sensory organ-perceptions.

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Biosemiotically, it was decisive for the Greek concept of truth that the neural sign processes in their course between.inner and outer, systems, between thalamus and basal ganglia on one hand and the cerebral cortex on the other hand, were not so often interrupted by.mental acts, and changed by them that they lost their original form of intentional fulfillment. In that way thought remained chained to the neurally transmitted reality. It found its truth in the reflection of the appearance of the beings, whicfnconfronted it as experienced reality. Krueger called this "ontic truth," because the characteristics of the being itself came into expression. "In the beginning with the hegemony of the sensuousness we see. the mythical approach. Art and religion coexist, not the thinker speaks truth, but the poet." The development of the noetic system takes place in all man in the time of adaptation to the neural system... when myths are created and when art and religion coexist. The Greeks developed : this religious and artistic expression of life into wonderful beauty. Influenced by mental acts, the neurular system can dissolve itself from the gastrular and emphasize its own character, namely the transmission, of intuition and its image-like appearances. These inner states, where sensory organ perception is interpreted by intuitive fantasies, can only be characterized as artistic or magic-ritual. This in tuitive experiencing contains, necessarily, areligious element because the creative nature of reality is reflected in the sign-processes of inner and outer systems of the brain. We explained already how organisms came into existence, lived and experienced through this relationsliip between inner and outer systems. Animals express this creative communication process not only by their bodily appearance but also in their behavior. They are concrete materializations of this creativity. Through mental acts, intuition can take place independently of animal drives; it is an intensification of communication, corresponding to the nature of the neural system with its intensified outer systems. The creative principle of nature can be perceived in all connections between a being and its appearance. These experiences can be very deep, to such an extent that •human creative power can only represent it symbolically. But very often the inner experience cannot be expressed at all. If this intuition of the superhuman actions is combined with man's dependency on these superhuman powers, then we see the development of the religious attitude. It is characteristic for the scientific style of thinking to try to explain man's religious attitude some way or other out of the, need for external adaptation. The overwhelming powers of nature and man's frailty as to its struggle for life generate in man its illusionary religious feelings, ideas and behavior. One does not understand that we deal with a genuine communication with the environment and that the depth of inner adaptation of man to the creative nature, is a principle of nature. It is because one did not understand

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that the evolution of creation consists of communications between inner and outer systems. Being affected, enthusiastically, about the physical reality according to Krueger, leads by way of mythological thinking to the insights of Greek philosophers. Thus, this kind of thinking, even when it becomes more abstract and general, keeps its religious trait originating from basic intuition. "The view of the world is an understanding of its connections with a divine origin; it always keeps some admiring respect, in contrast to modern thought, characterized by the superiority of man, called by the Greeks hubris and whose destruction was the main theme of their tragedies." It is not necessary for this framework to pursue the various phases of control, from the neural to the noetic system, which we can derive from Krueger's description. It is most essential that even at the peak of Greek philosophy, atthe timeof Socrates, Plato, and Aristotle, the basic orientation also of metaphysical speculations by way of communications of the neural system, was not given up. Even when assuming the perfect inwardness of mental acts, the transmission of the essence of the neural system became more and more reality. The appearances transmitted by way of the outer system are regarded as mere show and fraud, but nevertheless the concrete world remained connected with the formative principles or with the existence of the decisive ideas. The Greeks were so dedicated to being-in-the-world, that they were not aware of an ego, or perceiving, or thinkirig and feeling and its intentional relation to the perceptions, thoughts and feelings. Paganism, with its naive openness to the world of the senses and with its polytheistic cults, had to disappear and to clear a way for monotheism and the Christian faith in order to make room for the role of the ego. Again we quote Krueger: "The Christian faith exposed the admiring, religious surrender to the cosmos and declared it as sin. The essence of the new religion was to liberate man from his obsession with the world. The redemption, however, is connected with a new self-discovery: The discovery of the ego and the free will." How does biosemiotic theory explain this revolution from Greek paganism to : Christianity? The decisive new orientation lies in the ego turning to God and the transcendent creator. What makes this turning point possible? The immateriality of mental acts, the absence of signs in the constitution of the ego, which grants the ego the liberty to withdraw from the world's immanency and to turn to an absolute transcendental inwardness. We described already the ego as an iridi vidiiation of the super-individual, general TS, where all the intentions, directly without transmitting signs, are realized. Together with the absence of transmitting signs the dichotomy also disappears, a dichotomy of the non-individual phase of communication (the signs of the organismic systems) and the individual phase o f communication (using these signs for experiencing); in other words, the acts of volition and thinking, constituting the ego, enable simultaneously, the birth of the noetic system. The ego, in its freedom, takes over the creative

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functions of TS, though only in creative acts. TS is the transmitter of all creations in the world, but cannot turn to the Creator, who determined its fundamental intentions. TS is caught completely in the communication of world processes. TS had to develop during cosmic and organismic evolution until man emerged with its ego, and before that ego could gain the insight that none of the many immanent gods can be the creator of all the cosmos and of life, and that this creator cannot be depicted by way of the pictures of the world.1 Only then TS can turn again to the transcendental creator by way of acts of the human ego and be open for direct divine revelations. Without regarding details, this is really actually a biosemiotic analysis of the Jewish monotheistic religion, and inherently the possibility of the turning away from the cosmos by Christians. Only an increased reflection of man's communications directed to the world (in the framework of the noetic system) induced it to look beyond the horizon of this system and to make as its inner goal the surrendering of life to the intuitively perceived transcendental God. This does not mean that these religious intentions enabled the pious Jew to develop a higher system beyond the noetic. The preconditions for such a phase of evolution were not existent. The messianic idea appeared as an image of redemption, out of the conflicts of the dominating system, an image of a new world order, a different world order. The Christians believed that redemption would take place in the world to come. The biosemiotic analysis of truth in the form of revelation, and the faith contained in this truth, belongs to a subsequent chapter: Here we can only deal with the subject in the framework of the history of the concept truth. Revelations are not objectifiable. They appear as inner, system in the relationship of noetic a n d neural system, a n d continue as new communications in the series of creative processes of evolution. This chain started with the nuclear substance of the inner system of the cell and lead to the inner life of mental acts. If the world is a communicative presentation of the divine creator, then revelations could be the continuations of the creative intentions. -That at least was the original faith of Jew's and Christians. The religious revelation has been added to the ontic truth of the Greeks as truth originating from a supernatural source. Augustinus would say: "God is truth" and Rosenzweig in his Star of Redemption repeats this statement on the basis of the Jewish revelation faith. Itis the conviction of believers of monotheisticreligions, that beyond nature and its ontic truth, there is another source of truth. The decision to mold this revealed truth in relation to life, is the task of the ego. In the case of contrasting intentions of noetic and neural systems, the ego has to inhibit the neural system but not only that. It has to select out of the ego-acts in the communications of the neural system, those needed for its cognitive and volitional acts. The function of the ego in the noetic system to make those decisions, corresponds with the conflicts of the Christian

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faith, nafnely between turningrto-the-world and withdrawing-from-theworld. It is no accident that this discovery was made by a Christian philosopher... Augustine. As mentioned earlier, the Greeks failed to appreciate this role of the ego. On a more primitive stage of ego-development, this limited attention for the ego is understandable, because the ego as individualized TS function, recedes compared with the general TS trend, namely to build the noetic system. The Greeks understood best the Logos as building principle of the noetic system; and therefore their concept of truth was meaningful and close to life. The role of the ego has not been appreciated so much in their thinking and behavior; However, they were not able to develop the noetic system to such a degree of freedom of thought in relation to the neural system that they could openthe way to mental control of all the aspects of communication. The reason for. that was the strong bond to the neural system and the weakness of the corresponding ego. The contrast between noetic transmissions and those of previous systems became radicalized in Christianity. Whatever came from the body through' the animal systems was regarded as sin; redemption was only possible through the grace of God. The reality of the transcendental God was so deeply perceived through the noetic and neural inner system that communication with the external world, dependent on outer systems, seemed to be valueless. The monotheistic faith is an important step in the evolution of inner adaptation but caused also a problematic development. The fortified ego, reflecting on its own creative capabilities, could dilute, weaken,.-the dependency on the divine creator and consequently could assume the role of TS instead of God Himself. That is indeed the path chosen by Christian Europe. Maybe this turn to complete evolution was necessary. The communication with the transcending God as origin of .truth leads the Jews to the feeling of being the"chosen people"; the same truth generated in Christians, the concept of special grace. It was an egocentric love of God Of which one expected assistance to outer adaptation, in the fight with enemies, against foreigners, or also in the domination of pagans and people of different faith. But this feelirig of being "chosen" belonged also to the inner conditions necessary for the complete dominance of the noetic system. Satisfaction and happiness for most people are derived from goods of the material reality. It needs a strong faith and a strong and faithful ego to prefer the love of the transcendental God. The Christian religion with its emphasis on origin and goal in the hereafter has nevertheless its secular representatives in the Bible and the institution of the Church. These secular representatives urge the ego, capable of thinking and evaluating freely,, to criticize; and the clerics appeared to be human or often too human in their secular interests. Often there was a contradiction between the truth of authorities and dogmas, and the facts and the logical conclusions.

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According to its essence, faith is partial knowledge, because it rests only on inner systems, even when it is stimulated by outer systems. Its source is the initial phase of the experience process. Themeanirigof a communication is guessed or conjectured, but needs confirmation, secondary completion of the third phase with the help of the opposite pole and the outer systems. A faith originating in information of neural inner systems and the ego's spirituality, may look genuine and fourided but it will be exposed to criticism immediately when it looks for confirmation in the outer systems and the sensory organ world. Miracles and dogmas, resulting from faith, cannot be verified and examined. All knowledge provoked by experiments and logics had to come into conflict with this faith and weaken and conquer it. The devaluation of that kind of truth, which was transmitted as faith by the inner systems, entered a new phase at the beginning of the Renaissance period. During the whole medieval period the European spirit struggled to enable the noetic system to dominate the specifically neural aspects of reality. It was important to understand and put in order, the soul-reality of pictures and human forms of expression, t h e gastrular aspect, that is, the realities of bodies and its mechanics, was neglected. Ultimately, the neural system was originally an inner system. The neural system is an exposition, a controversy between two inner systems, the conquest of an inner world of experience and its imaginations by means of clear thinking, differentiation and decisions of the will: According to the evolutionary laws of systems, a new period, the fnodern times, started as a time characterized by the dominance of the noetic system over the gastrular system, dominance of a system originally endowed with an outer system and its transmission to the body. The isolating functions of mental acts influenced now more and more the view of life (Weltanschauung) because bodies were separated and also the body was opposed to the soul and the ego. The body as isolated thing became prominent; the final form of the result of the outer system communication, a Thanatos performance, appeared as the prifnary existence of reality. The influence of Eros, preceding the final product of communication was regarded as a quality of the body related to other bodies. Biosefniotically speaking, a tendency for emphasizing the transmission of theouter system and Thanatos' function compared to Eros' inner-system. One of the results of this development was the mental control of the bodymechanics through the discovery of the conformity with natural laws, it became the foundation for a new concept of truth and an example for the development of exact science. This also explains the superiority of external adaptation over IA, which is so characteristic for our times. Rene Descartes was one of the initiators of this period. He separated the inner soul, the ego, consciousness as "res cogitans" from the body and the world as "res extensa" and by that created for hirhself and his philosopher successors the insoluble problem of what is the relationship between them, that is, between two final products that are erroneously thought to be a primary datum.

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Of all truth, transmitted by the inner system as faith or insight, nothing remained for Descartes except the ego's capacity to doubt everything, because doubting even the doubt pointed out to doubt as the firm basis of truth. "Cogito ergo sum," thinking about one's thought, in other words, an accomplishment of the ego's spontaneity and freedom because it is a source of truth in the form of a certitude. It was the rest of the inner systems transmissions that remained after the process of dominating the gastrular analpgoji by the neural system. The ego and the own-pole became the guarantors of truth, while for the Greeks and medieval pious Christians, truth was obtained out of information from the opposite-pole. Even the world's corporeality was regarded as questionable because it was derived from the opposite-pole and not through the ownpole. Now the conditions for a new phase of the development of the noetic system were obtained; the spiritual conquest of the original modi of organismic intentionality, the cellular style and the icon-phase of communication. With the transformation and presentation of these systems, in mental acts, all the developmental potential of the noetic system was fulfilled. Firstly, it had succeeded in adapting itself to previous systems from the bottom and upwards, and then, from the highest down to the bottom, it learned how to control them.. I regard Kant's philosophical works as an essential indicator of this break-through to a new phase. It is characteristic for both these most original systems, not only that they can establish a polarized communicative tie (on the basis of an Eros connection) with a partner separate from the own body,. but also that they have means and impetus to create new structures. For example, new cells or cell replacements. Kant discovered in the accomplishments of the noetic system, in its relation to the neural system, analogies of the original matter creating creativity. He described functions of TS in the epistemological process and thought products, and identified them as units of experiential perception and a priori synthesis of judgments. The thought products reflect and analogize the original communication of meaning and creation of forms in the inorganic as well as in the organic world. The unsolved problems of European philosophy illustrated by Descartes' dichotomy in two substances, "res cogitans" and "res extensa," did not find a solution in Kant's analyses. The reason for that is that Kant included TS in the consciousness of man as an individual subject and because of that, displaced the origin of knowledge and truth onesidedly to the subject pole. If one regards reality only in the end-products of the communication .processes in conscious subjects and bodies, then it is obvious to base knowledge in bodies and subjects. Leibniz confined consciousness in isolated monads and Kant understood that knowledge of the world was a projection of a transcendental subject in the "things-in-itself" whose essence was not known. Certainly the reality of the world is accessible through the sensory

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appearances interpreted by stimulated nerves and the brain. But these nerve and brain stimulations are signs of communication processes that in the course of the evolution of the earth and its life, are repeated rhythmically. These rhythmical stimulations enable real communication between man and his environment. The mechanism that enables this is a syntactic organization of sign systems that developed during billions of years. An experience of the things around us now would not have been possible without the preliminary understanding that is rooted in the signsystem of human life. Thus it is not justified to talk about "a-thing-in-itself," which is inaccessible for any understanding. One does not judge correctly the origin of knowledge if one puts on one hand an unknown thing-in-itself and on the other hand intelligence and reason, which assigns meaning and order to the whole world. Kant and the thinkers of his time believed that in analogy to cellular communication the world was a material reality whose quality and structure isdeterminedbyaninneractionofmankindasifitwereaspiritual cell. This cell enlarges and intensifies to become reason and develops the capaci ty for principles in the form of transcendental ideas; that is, the creation of such generalities comprehending all concrete phenomena, which can also be derived from it. One ascribed to reason functions, which also in biosemiotics are counted as TS accomplishments of the noetic system, but on the basis of communications of all systems, which preceded the noetic in the course of evolution. When one includes perception and knowledge as accomplishments of sensuality, intellect, reason in the analogon of a cell, then, this cell's knowledge of qualities, structures and orders beyond its surface, remains a riddle. The cell itself has to produce the basis of real knowledge and genuine wisdom as phenomena. The creative facilities of TS are transferred in this way to the system that developed last in evolution; namely the noetic. To Kant the external world existed as the unknown "thing-in-itself" but Fichte, Hegel and Schelling, idealistic philosophers, abandoned the separation of "thing-in-itself" and phenomena, and defined the world as a product of an absolute consciousness, or as a spirit of the universe in the mode of intentionality of the noetic system. Also in biosemiotics the role of TS in the noetic system is perceived as an analog function of the picture phase of communication. Kant and his successors reduced the accomplishments of all the systems to those of the noetic system. As a result of that, the human spirit appears to be creative in some way, but in such a manner that it does not correspond with the spirit or the reality of the world. The function of systems preceding the noetic system with their differentiation of inner and outer systems and polarization of own-pole and opposite-pole is unknown and is not taken into account as precondition for noetic acts. So, accomplishments of intellect and reason'remain riddles, which could not be solved neither by Kant nor by his successors, because the

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questions were not put correctly as a result of ignorance of the real state of affairs. It is an undoubted truth that the ego and the body are one unit in its experiencing and behavior. Likewise, it is a truth that this body consists anatomically of organs and processes that are incompatibly different from this ego. Likewise, the foundation of the reality of the outside world is difficult if one does not know the history of communication systems in evolution. Also other philosophical problems remain riddles as long as one thinks iri noetical terms only. They become understandable as soon as one, as in biosemiotics, puts oneself beyond that system and regards its functions in relation to previous systems. Kant in particular developed the noetic system whose evolutionary laws were actually waiting for it. One can find the total evolution heritage in the analysis of this critical philosophy, but only as accomplishments of a sovereign human think-facility. This think-facility translates the creative TS in the cell and in the picture phase of inorganic and organic systems in acts and language of the noetic system. Biosemiotics would not have been possible without Kant's analysis of the "behavior" of the noetic system and the subsequent development of science and philosophy and their accomplishments in the analysis of all systems. It is maybe not redundant to summarize here Kant's analysis of the various achievements of evolution. Kant differentiated sensuousness, intelligence and reason. Sensuousness was to Kant the facility to absorb passively something, to be impressed by the thing-in-itself and as a result to produce perceptions. This corresponds with the cellular and gastrular analogon of the neural system. These impressions are gained by means of space and time, the a priori form of perception. Time is the inner aspect, space the outer aspect. In biosemiotics, time and space perceptions are dependent on the inner and outer structure of the neural system. The a priori aspect of these experiences is transmitted by the innate syntax of the neural system. Kant's sensuousness is passive. Intellect is the active spontaneous force that transforms perceptions into knowledge. Kant's description of intellect, his "understanding" is identical with the accomplishments of the noetic system as inner system especially in collaboration with the outer system of the neural system and related to the gastrular system. Reason represents all functions of the noetic systems related to the neural system as inner system. Reason is a reflection on the principle of unity, dominating the appearance of reality and the systematic incorporation, in consciousness, and a critical reflection on the borders between thought, and experience; that is, the transmission of outer systems. Kant combines the synthesis a priori with the transcendental capacities of sensuousness, intellect and reason and states that this is a task emanating from the nature of cognition. Raymund Schmidt in his pocketbookon Kant, says: "In the word task Kant points at a characteristic of cognition, it is the sensuousness' task to order perception data in the space-time scheme; it is

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the intellect's task to formulate them as judgments and the task of reason is to amalgamate these judgments into comprehensive knowledge. This system of tasks is endless." These systems as a priori perpetual tasks, are the foundation of our inner adaptation though with different methods and in a different framework. Kant could riot know that all these a priori accomplishments of intellect, reason and sensuousness, are based on evolutionary sign systems; they are based on a dialogue of strange things communicating their truth with man, extracting truth out of those communications. The concept "thing-in-itself" is an abstraction, not corresponding with the reality of a world, constituted by communications. Kant utilized only the end products of communication for his analysis of the cognitive process. Since these are included in the subject's consciousness under the aegis of the cellular communication style, the outside world had to remain a riddle as a "thing-in-itself." Kant determined thatexperienceand knowledge were accomplishments of the subject. But he added that only perceptions of the sensory organs could confirm scientific statements and make them into truth. This criticism, this limitation of thoughtnot controlled by the sensory organs and especially of metaphysical thought, has been very important for scientific research. Even more important than the statement that all knowledge is based on accomplishments of TS. Scientists, researching the energetic and structural properties of matter, did not need Kant's thesis about the importance of man's inner state for obtaining knowledge. Only sensory-organ perceptions could guarantee truth and in that way outer systems became more and more transmitters of reality. Kant respected the neural and noetic systems as primary inner systems, but scientists gave only attention to the connection, the dependency on the previous outer-systems as transmitters of the material and energetic aspects of reality. It is clear that philosophers with an interest in inner adaptation stresses —like Kant—believed in the functions of inner systems. In that way Fichte, Schelling arid Hegel developed their idealistic systems, while scientists stressed the accomplishments of outer systems. Thus physicists defined their atoms and molecules and biologists the cell and their functions. The scientific method is more important for the development of the endphase of the noetic system, the determination of truth on the basis of the picture-phase of communication, more important than religion or philosophy. It is through scientific methods that man learned how to control matter and energy and their application for human goals. On the picture phase, there is no polarization in the communication processes, that is there is no experiencing. Thus, this is the appropriate field for scientists, who look for objective confirmation of their facts as truth. Ail material structures, the end products of communication, are Thanatos' work. It is easy to overlook the meaning and expression of the material

Truth

199

appearances if one watches only the end products and one can easily regard them as objective reality, independent on any inner force or intention, meaning or expression. In this manner, however, the following items remain riddles: Inner life, experiencing, consciousness and freedom. The world is determined by statistical computations. It remains a riddle how to explain the free ego of man, to move and use its body. But these riddles carry little weight compared with the accomplishments of science and technology. In that way, all hints of IA's role of man in relation to the objects of its research, disappeared. Man, through selection and mutation, gained the capacity to formulate assumptions about its environment and ways to verify them. Truth became a quality of hypotheses, that is, of purely inner inventions, of thought creations, of human intellect, useful for the control and order of the environment. Truth did not come out of a message of the essence of things as with the Greeks, neither was it the revelation of creative intention as with pious monotheistic philosophers. Truth's origin was only man's capacity for thinking, which makes a representation of reality, that can be applied to this reality. Reality is a datum (gegeben), transmitted by outer systems and not a giving of a non-given origin, an analogon to our own mental / spiritual inner life. A hypothesis for a natural process that is technically useful, needs the •determination of its conditions from the beginning; while on the other hand, a world that constitutes itself by communications, contains always an element of uncertainty. Knowledge and truth became in that way values for outer adaptation. Their creative origin in the transmission of inner systems and IA remained hidden.

f.1 \.

Holiness: Description

and

Biosemiotic

Chapter

Thirty

Phenomenological Interpretation

T

RUTH IS THE value obtained by the spirit out of the finished communication processes of the neural system. Though essential for outer adaptation, it is easy to overlook truth's origin in-IA without becoming worried because of the gap in understanding this phenomenon. This narrow interpretation is more difficult, when the human spirit encounters values, which originate in theinitial phases of the communication process. In the first place, the religious value of holiness belongs here. In certain periods of man the sphere of holiness exerted a seminal influence on cultural life, comparable with the influence of science nowadays. This influence did not start at the end phase of actual geneses (as in the case of truth) but holiness appeared to man in events, deep and emotional, but unable to abandon the initial phase. Man encountered in this communication a fullness of meaning, though transmitted by the opposite pole, but different from, other encounters where man or things could be alienated. Even as the experience was understood as a communication with the essence of a sensory phenomenon, the phenomenon did not become a regular thing, just like other instances when the outer system completes the communications of the inner system. The halo of holiness adhered to it, though riot touchable. As a result of the adaptation to the empirical world Of the senses, holiness can be explained with difficulty in contrast, for example, with truth. As symptom of I A, however, holiness produces essential insights in the nature and goals of the fundamental intentions of evolution.

201 Holiness: Phenomenological Description and Bbsembtic Interpretation In his book The Holy, Rudolf Otto presented a comprehensive phenomenological description of this experience'. He derives the philosophical framework from Kant. Holiness is an experience of the operation of the divine, which inhabited the mood and the imagination a priori. In order to delineate the concept and to emphasize the specific, he calls it the "numinous." If one assigns an object with this category, then his heart is replenished with the corresponding numinous mood. We are not bound by the limits of Kant's epistemological criticism if we analyze the transmitting systems biosemiotically. The numinous quality is a moment in communication (transmitted by the neural inner system) which as a result of a peculiar mental attitude is experienced in its origin. It rests on real communication with reality transcending the experiencing subject, similar to perceptions of things iri the environment. The numinous quality, however, becomes only prominent as their meaning, if and when the transmitting stimulations are not alienated or become concrete by secondary completion. A close look at the phenomenon will throw light on this abstract formulation. Religious devotion and rapture (ecstasy) is accompanied by a feeling of dependency on the object that is experienced as numinous, a feeling that one is a creature. Otto added: "Only when experienced as present, such as in the case of Abraham, or when something numinous is experienced or when the heart turns spontaneously into that direction; whenever or wherever numinous is assigned to something real of imaginary, there a numinous reflex generates the feeling of being a creature." The feeling of being-a-creature will serve us as a key to the understanding of holiness. Mankind, just like all organisms, is a being whose existence is dependent on creative communication processes.- We are used to living in our everyday life out of this origin, but are not aware of it. As a result of overemphasis of the outer adaptation, we lost the access to experiences of inner adaptation. For that reason we encounter the holy so rarely. But once, it was a power determining man's culture and civilization. The numinous, which generates the feeling of being-a-creature, is, according to Otto, a mysterium tremendum, a dreadful mystery... not straight forward, not understood, not everyday and not familiar. "But by all means something positive is intended. Out of this primary feeling of something weird, eerie, strange and new in the beginning of man's history, all the development in the history of religion started." "Herein are rooted all "demons" and "gods" or other names produced by mythological apperceptions or fantasies. Without acknowledgment of this primary, underivable basic factor and drive in the history of religion, all animistic, magic, psychological explanations of the origin of religion, do not hold. They mislead and lead past the real problem:" The numinous is experienced as "power," "might," "supermight." Man confronted with it, feels impotent, a void creature. As an additional element Otto mentions, next to the "tremendum" and the "majestas," also "energy." This energy is the momentum that activates man's mood when experienced;

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Creation and Evolution

makes it zealous, fills it with a dynamic tension either in ascesis or in zealous action against the world and the flesh, either in heroic actions or in other activities, which enable the agitation to burst." How to understand biosemiotically this numinous, with which primitive man communicated in many forms, which they designated as God in the monotheistic religions, God who created world and man, and how come this numinous disappears from our experience as a result of science? In order to answer that question we have to summarize what we said until now. The development of religions reflects the development of the noetic system. It is of decisive influence that the noetic system, similar to every higher system, had to adjust to previous systems in order to dominate them in reverse order and that the noetic system could develop„as pure inner system only through IA. Following this scheme, we understand that man, in the tens of thousands of years of prehistory,- showed only beginnings of cultural creations. For example: Writing was invented only 6000yearsago; and it is only since this period that we know the history of man even though the size of our skulls, that is, the development of man's brain, reached the ape-stage already 50 thousand to 100 thousand years ago. As we saw before the appearance of mental acts is an indirect result of the special development of the neural'system of man. But it is not the specific experience aspect of the neural system that is processed mentally, but communications transmitted by analog structures of cellular and gastrular style. Mental acts "understand" these experiences only in the neural "translation," corresponding to the laws of system evolution according to which previous systems are assimilated by new ones. In the beginning, primitive people existed as hunters and gatherers. The intentions transmitted by the drive requirements were o f a cellular style. The intentions that transmitted the specific body reality of the environment were gastrular style and therefore primarily related to foreground objects, available objects. They were the primitive acts of will and thought; however, according to its nature, the neural system is an inner system and enables the inclusion of dimensions of time (past and future) — and. of a spatial experience of the essence, but these aspects remainin the background as far as the human spirit was concerned. Primitive people were so preoccupied by the immediate needs of their bodies and the threatening impressions of their environments that they could not develop these potentials. Although the evolution enabled the appearance of man as a result of a higher life-phase of intensification of the communication systems, these results of IA became prominent in the conquest of outer adaptation, guided by the.cellular and gastrular outer system. In that way the specifically human potential of combination of noetic and neural system remained unexplored when man was a hunter/gatherer for hundreds of thousands of years. The evolution got into high gear when the noetic system started to adapt itself to the specific functions of the neural system.

Holiness: Phenomenological Ekscription and Biosemiotic Interpretation 203 The picture-like nature of reality released from its somatic carriers, the representation of the past and the surrnise of the future, were comprehended by acts into more and more concrete presentations, and favored the attitude to what was remote in time and space in contrast to what was near the body. The increased capacity to move in the realm of fantasy and the spirit, diminished the compulsion to move around wandering and searching. Man learned to plan life at a certain spot in a limited framework; it began building huts and houses, to cultivate the earth for harvests and to raise cattle. When man, had at its free disposal the neural transmission of intuition and inner movement, and was less dependent on feeling and outer movement, it led to an intensification of the experience of the essence of phenomena and a more intensive search for the origin and beginning of things and events. At that time it was the beginning of religious development. Because this attitude to the communications forced man to expose himself to the initial phase of actual genesis, where in the fusion not only the principle of Eros, but also IA and the transmission of inner systems dominate. Communications did only to a limited extent appeal to the stimulation potential of the neural inner system of the forebrain. Only to a limited extent was it possible to alienate these stimulations from experiences (through the outer systems). And only to a limited extent could those stimulations reach the third phase of actual genesis and become sensory appearances. There remained a surplus of information not processed actual-genetically. This surplus of unprocessed information and stimulation, became in the fusion phase of experience process, the basis of religious experience. Now we can place all the characteristics of the holy according to Otto. We see them as neurally transmitted charging of the initial phase. In the beginning we deal with a communication, that is, with an encounter with a person or a principle that wants to communicate. This person cannot be alienated neither as body nor as image, even though it inhabits a body or is a spatial phenomenon. It is because of this action of imperfect alienation that a communication is experienced as a mystery. It is experienced as frighteningly similar to the stimulations that cannot be processed actualgenetically, or that cannot be completed by additional information. It is not only a mysterium tremendum, but also fascinans, because it is related to the origin as a secret source of the sum total of all communications. The presence of such a penetrating original power assigns the experience the quality of holiness, generates feelings of awe and powerlessness, but also surrender and hopeful confidence. Mircea Eliade presented an analysis of religion and metaphysics of primitive or archaic communities of Asia, Europe and the Americas. This analysis is helpful for our understanding of the noetic and neural system as inner systems and their role in the transmissions of these experiences. "A certain stone out of a heap becomes holy, saturated with being, because it represents a hierophany/ it possesses mana, its form represents a certain symbolism or reminds us of a mythical act etc. The object appears as a vessel, containing external power which differentiates it from its environment and endows it with meaning and value."

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The holiness of a stone is not based in its corporeality nor as a result of outer adaptation or through transmission of primary outer systems; such as the inorganic, cellular or gastrular. Also Eliade was of the opinion that the stone as body is only a vessel, it represents something. So, it is necessary that transcending intentions go beyond the pure corporeality of the stone, give meaning to it and determine the matter of the stone and its relation to the environment. It is necessary to interpret the reality as a world of phenomena, in which living things express themselves as images. This kind of communication can only come from the neural system, a primary inner system pursuing all intentions transcending the body by means of symbolic signs. Only such an inner system capable of handling transcending intentions, could discover the revelations of the inner aspects of phenomena and prepare the preconditions for the development of religious life. Eliade also described an other elementary trait in the religion of archaic man, which we can understand taking into account the nature of the neural system. Human acts are not only facts, they gain value and meaning "because they repeat a mythical example. The taking-in of food is not only ai physiological act but renews, restores a communion. Weddings and collective orgies refer to mythical prototypes. Man repeats them because in the beginning (ab origine) they were sanctified by gods, heroes or ancestors. "This repetition of some exemplary actions points to an original ontology. The raw product of nature or also an object shaped by man, gains reality and identity only to the measure of thi? capacity for transcendentality. An act is meaningful and real only to the extent it repeats an original act." Eliade presented many examples and based his theses on them. From the point of view of biosemiotics, these forms of behavior of primitive man are to be interpreted as natural steps in the adaptation of the noetic system to the previous^systerns. Man was not aware that his sensory organ systems, his nerves and his brain were built as communication systems and that their stimulation would produce images. The interpretation of these images reveal to him the creative principle of its own existence and that of its environment. But he acts intuitively as if he knew. He took his feelings, the allusions, the images, and the ideas of his inner life seriously. The experience of holiness was to man the real m e a n i n g of communication; and speaking of gods was reality and no empty fantasy. The festive act, the sacrifice and prayer were the answer to this reality. Eliade emphasized specially one aspect.-of holiness in archaic man: the representation of creativity, of the beginning, cosmogony: "Repetition is rebirth." "Every production of whatever nature, becomes weak and used, only as a result of its own existence in time. In order to revive it, it has to be returned to the shapeless, even for a short while. It has to be re-arranged in the primordial unit. It has to go back to chaos (on the cosmic level); to orgy (on the social level); to the darkness (for seeds); to water (on the level of man, baptism); and on the historical level it has to become 'Atlantis'."

Holiness: Phenomenological Description and Biosemiotic Interpretation Life is eternal creativity and rhythmical growth and decline. This is the philosophy of archaic man, influencing its thinking and behavior. It comprehends all natural experiences, but also reflects the creative rhythm of the actual genesis of the neural system, which constitutes all experience.

V

205

Chapter

The Holiness

Thirty-One

Experience in

of Ecstasy

I

N ECSTATIC CONDITIONS, one can experience holiness forcefully; thus they are the hours when religious convictions and lifestyles are bom. In addition, they produce the substantial revelations of IA results. In the past, I analyzed the changes in the course of the actual geneses (in 1950). An overpowering action similar to erotic fusion prevents the polarization and individuation (Thanatos' action). Every impulse to separate the own-pole from the opposite-pole, that is, between subject and object of experience, is immediately suppressed by the inspiring power of the images. In order to facilitate such a constellation, the cerebellum has to control communications by inner assertion and conceptual comprehension of images, in such a way that the stimulations of the opposite-pole will not complete the stimulations of the own-pole. Today, especially in industrial societies, the noetic system is used to such an amount of activity that real ecstasies do not appear without training in meditation. Once in my life at age 23, more than 60 years ago, I experienced an ecstatic condition. I would like to describe the circumstances and the special nature of the event. Actually, I always loved nature and wandering about. I enjoyed the various landscapes I encountered, and would always immerse myself in them. One day, I took an excursion on lake Boden (Bodensee) and returned by steamer. It was an hour before sunset. The mountains far away caught the last rays of sun. The lake was quiet, and the sound of water could only be heard at the bow of the ship. I stood for a while quietly at the railing and watched the darkening

The Experience of Holiness in Ecstasy

207

mountains. Then, all of a sudden, the perception of the environment changed in such a way that I had difficulty, even immediately after the event, to describe it correctly, though even after many years I can still recall the special nature of the experience. I recalled it but did not re-experience it. Over the years, it has happened that I write a song when impressed by special experiences. In this case, I wrote two stanzas. I will quote them, because they reflect the connection between ecstasy and the experience of holiness. The first stanza is related to the moment preceding the ecstasy, and the second stanza describes the specific experience. Distances founder in infinity, But near is very near indeed and faint... The waves murmur a farewell to the day, And everyone sings its own tune. Their sounds are standing like temples A humble servant I bent my knee to their God Like a hurricane they scatter my yesterday and. tomorrow. In minutes eternity flows on. The switch of the mood experiences of the first stanza to the ecstatic mood of the second can be found firstly in the change of the perception of time and movement. The waves express an all-penetrating tranquillity and steadiness although they break on the hull of the ship and rush: Hence the picture, to find myself in the quiet and motionlessness of a temple. At the same time, the picture of the lake and especially of the remote mountains changed in such a way that an extraordinary inner agitation was perceived, which was called a hurricane in contrast to the tranquillity. I had the feeling of living through millions of years of existence of this landscape. I was flooded with the power of creation in these waves and those rnountains and was extremely elated (exhilarated) by the wealth of extraordinary significance of these phenomena. Corresponding with this is the pious humility of .the second stanza. I hope to have made it clear that discussing this stanza and its explanation, that in this moment a functional change in my brain must have taken place. I am of the opinion, when comparing my experience with the description of others, that this functional change is typical for ecstasies. One can compare this sudden change in the nature of the environment with the change of shape of ambiguous pictures, for example, loaded dices or in textbooks of Gestalt psychology when one looks at the illustration of the head of an old woman in which one observes the figure of a young girl. This functional change in the case of ecstatic perceptions is not limited to a process in the optical centers,but the total way of experiencing is changing, while the shapes of the phenomena remain constant. If one would have taken my EEG at that moment, it is likely that it would have been a quiet alpha-rhythm in spite of the meaningful surrender to the

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perceptionof the environment. This alpha-rhythm would have been a reflection of a certain -inhibition of the stimulations of the substantia reticularis of the medulla oblongata, the pons, the midbrain, and also of the cerebellum and this as a result of the preponderance of the stimulation style of the midbrain respectively the forebrain in its totality. I reported already such an unusual permanency of the alpha-rhythm in Yogis. The difference between them and my unique and surprising change of experience was the depth of surrender to the appearance of the landscape, which brought about the unusual style of function. Enchanting beauty or majesty or other impressive characteristics of a landscape can be experienced also without ecstasy. What an ecstasy adds is the certainty that one encounters a kind of overwhelming life hidden in the phenomenon. It is this encounter that generates the feeling of holiness. The feeling of holiness does not affect the scientist in his or her search for truth. Because truth is attached to the end phase of actual geneses while holiness is related to its beginning the fusion phase. Only stimulations that are primarily meaningful, but that cannot be completed later on, generate this quality; holiness cannot be alienated in the second phase of actual genesis similar to a body nor in the thirds phase to a material form or appearance. But in ecstasy, where intentions find their fulfillment already in the fusion phase, the stimulations necessary for. experiencing holiness can penetrate the perceived picture so deeply, that holiness appears "materially" or that the ecstatic person and the holy appearance, become one. Outside the ecstatic condition, holiness may appear symbolically.or as a substitute because it cannot be re-accepted any more after the alienation in the secondary completion of the outer.system. A statue of Christ or Mary may generate in the pious observer a feeling of holiness, but it nevertheless remains a substitute. In case this feeling becomes ecstasy, the Christ or Mary .would appear directly in the picture, and then a halo, a radiating brightness/would surround the appearance. Polarization and individuation of an actual genesis are the fulfillment of IA under the guidance of Thanatos. The predominance of the ErOs stimulations may prevent the above-mentioned Thanatos accomplishment arid in this way, lead to the occurrence of an ecstatic condition. One may obtain ecstasies by means of meditation or auto-hypnosis, that is, a change of IA regulations leading to a weakening of the own-pole. If this happens, a not too strong stimulation of the opposite-pole may lead to a state where the intentions find their fulfillment already in the fusion phase. It is not easy to deterrriihe which of the two factors mentioned, or maybe both together, bring about the switch into ecstasy. The Greeks thought that during ecstasy the soul leaves the body/an event perspiring from the name ecstasy. With other words though, we mean the same if we talk about liberation of the neural system from the adaptation to the gastrular. In any case, ecstasy is an impressive result of IA under the preponderance of Eros over Thanatos., That is the reason why often a fusion with the communication partneris experienced. Mystics reported this phenomenon unambiguously.

The Experience of Holiness in Ecstasy

209

Principally, also today, a situation should be possible where man can experience ecstasy. This is not, however, as likely as in archaic and primitive man with their rituals that contained a disposition for ecstasy. Our civilization is characterized by an opposite attitude of the ego. But nowadays, there are impartial scientific descriptions of ecstatic conditions, which are close to our biosemiotic assumptions as to the origin of the ecstasy and its details. Our assumptions relate to the change of function of the neural system that I mentioned in my own example of ecstasy. ' GerdaWaltherpublishedaphenomenology of mysticism usingHusseri's methodology, where she described the nature of the experiential change and the inner dimensions of the ecstatic experience. Carl Albrecht, a physician, described precisely the various phases of ego-change and levels of consciousness, which he encountered in his therapeutic experience with patients on the way to trance. Special insight is obtained from Gopi Krishna's book on the biological basis of the religious experience. This book deals with the wealth of Indian traditions and experience in inducing ecstasy as well as the philosophical and psychological implications. It is obvious from these observations that man during ecstasy communicates with a mental-spiritual aspect of reality and gets to know aspects of reality that are unknown to the subject-object dichotomy of normal awakeness. if we take into account also parapsychological accomplishfrierits related to trance and ecstasies, then we have to conclude: 1)

There is an inner transcendentality as basis of all events, which can be experienced by the neural system as an independent inner system and by a corresponding functional change of the brain.

2)

One can explain such a kind of communication only as a result of modified IA, emphasizing the beginning of actual geneses and leaving the end in suspense.

In this way, a one-sided IA is produced, which, it is true, enriches the experience and the meaning, but conceals facts. The change of function in the case of ecstasy is somewhat similar to that of hysteria and psychoses, especially schizophrenia. Hence, the tendency of rational scientists to regard ecstasy as a psychopathological phenomenon and to identify revelation with hallucinations. This attitude is detrimental for the understanding of religion. An analysis of the course of actual geneses comparing ecstasy with psycho-pathological conditions, can emphasize the difference.

Chapter

The the

E

Search

Conflicts

for

Redemption

of Inner

Thirty-Two

and Adaptation

CSTASY SIGNIFIES for man a very meaningful and blissful condition. On the other hand, it is also an exceptional state. The bodily reality does not allow us to use the neural system as an exclusive inner system. The inner adaptation to Thanatos fixes the enthusiastic soul to "the body, lets it feel the unfulfilled needs and drives; the pain, anxiety, and misery of bodily existence, rriakes it conscious of danger, illness and death. This inner adaptation of the^neural to the gastrular and cellular system is necessary because otherwise bodily decline would ensue and prevent outer adaptation. Firstly, archaic man learned to develop the value-horizon of his neural system into intensification of experience and ecstasy, and later he put in efforts to elevate his everyday life beyond the anirnal level to a higher state and finally to secure and sanctify his life by means of communication with, gods and demons, superhuman beings. The bodily reality was regarded as an imitation of an original, a kind of worldly copy of a celestial"process. But practice remained quite remote from the prototype. It was far from perfect, contaminated instead of pure, arid sinful instead of holy. Knowledge about higher possibilities, and the suffering because of its absence; the frailty and decline of human existence induced the wish for redemption; the belief in an individual paradise; the explanation of suffering and pain of everyday life as a result of the fall of man; and the expectation of redemption they all are specific creations of the evolution of the noetic system in its relation to the neural system. As we will see, it was monotheism that developed so prominently the dialectics of paradise, fall and redemption and the role of man herein. In

211 The Search for Redemptbn and the Conflicts of Inner Adaptatbn original archaic man and in the pagan religions the responsibility and guilt were, not so substantial because the twin concepts of holy and profane, valuable and worthless, good and evil, were regarded as inherent to creation. Man simply participated in the fate of his surrounding and of the cosmos iri general. This cosmos was subject to laws of constant growth and decline, similar to the moon, which starts as a small sickle, becomes a full moon and disappears afterwards. Whatever has come into existence, has to perish; and birth and life are followed by death, the soul exiles in the Hades. The rhythm of cosmic events, night and day; the fading of flowers and their renewed flowering in the next spring, indicate that the cosmos can renew itself and this process of revival could be supported by the sacrifices and rituals of man. Eliade stressed that suffering and misfortune were meaningful for primitive and archaic man:" Primitive man cannot conceive of any suffering not provoked. It results from a mistake committed by himself (religious or ritual mistake) or as a result of evil neighbors (in case the witch doctor determines witchcraft as the source) but one can always discover some reason or a cause in the will of the supreme being. In any case suffering is understandable and therefore bearable." This understanding of suffering points at the influence of the neural system. The inner system can only conceive "causes" connected with the inner system of the world. To understand the world was not so much in order. Suffering and adversity belong to Thanatos. Conditions for explanations are transmitted more by primary outer systems than inner systems. Subsequent evolution of the noetic system pushed this kind of understanding, suffering and misfortune to the background and replaced it by scientific explanatiori. Eliade is of the opinion that archaic man denied history because it was so impressed by the rythmicity of the cosmic events. History for archaic man was a constant repetition of creation. Many of its rituals aimed at renewal of creation. Wars, revolutions, and catastrophes mark history; and the attitude that everything passes and will be renewed, effaces history. Archaic man was humanity without history. The engine that pushes the development in this situation is the fact that the requirements of IA are not gratified. In ecstasy, the encounter with holiness may lead to a fulfillment of Eros' intentions; however, all Thanatos' interventions do not counteract all fusions with non-familiar beings, even ties them to some phenomena or cosmic processes, in any case to limited phenomena, taken out of the context of the whole. The depth of gratification of ecstasy cannot be transferred to individual phases of experience and behavior. There are, however, two avenues of compromise: The completion of the perceived creature because of its beauty and its pictorial representation guided by the opposite pole, and the other avenue: to act in a mOrally right way by the own-pole. Both ways offer possibilities for unfolding and modeling of the inner

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Creation and Evolutbn

forces and their expression, even without ecstatic experiences. It is the intangible, mysterious power of holiness, a-power creating awe and enthusiasm and leading to acts of good and beauty, phenomena that represent symbolic expressions of holiness. The encounter with the divine essence can takepIaceoruyinecstasy,not in the regularworld of phenomena. The finality and limitations of everything, including the corporeality of man, prevent a perfect arid complete IA.. But beauty and good (morally virtuous) offer the two basic intentions Of IA, that is, not only Eros but also Thanatos, the possibility to approach the divine or at least to represent it. So holiness has always been a source for the values of virtue and beauty. People are not equal as to the perception through the neural system. For example, some are weaker, sbmeare stronger and it is natural and appropriate to the animal origin of this system, that the stronger one tries to take advantage of that. It was natural that the stronger persons increased their property at the expense of the weaker. They become carriers of superiority, such as shrewdness, smartness, unscrupulousness, and, hence, the leaders, kings and sovereigns, in short the privileged. As long as the noetic system adjusted passively to the neural, these society structures were accepted as a matter of fact. Injustice and suffering as aresult of this situation were processed according to thebehavior of archaic people we described above. After this stage of passive adjustment of the noetic to the neural, came the active stage the dominance of the noetic over the previous systems. The neural system is an animal system; and "neural" values created in the noetic system lead to restriction of freedom, equality and truth, in short they produced conflicts with the specific noetic values and lead to different expressions according to the tendencies and circumstances of the various people.

Different

G

Ways

Chapter

Thirty-Three

of Inner

Adaptation

REEKS AND JEWS play a decisive role in the evolution of the active phases of the noetic system. The Greeks were more interested in transactions of the opposite pole, the Jews in those of the own pole. The Indian philosophy was more interested in the contrast between innerand outer systems and proposed methods for redemption to overcome these contrasts. I will not discuss why certain people preferred to elaborate on certain tendencies and problems of human nature and not on others. Whatever appears in the various forms of human culture are continuations of the huge process of evolution in nature, guided by IA. In any case, Greeks and Jews succeeded in modeling the development of the noetic system in such a way, that it influenced the development of all spiritual life in Europe. Ecstatic experiences did not lead to a new form of I A, because they neglected the requirements of the gastrular and cellular systems. Body and soul cannot be integrated, if one emphasizes the liberation of the soul from the shackles of the body. Regardless of this problem, the passive nature of ecstasy was in contradiction with the requirements of daily life, the struggle for existence. The readiness for ecstasy became limited to special ritual occasions and holidays. In addition, ecstasy required special training in order to evoke the corresponding change of function in the brain. This was a devaluation of ecstasy as avenue of communication with the divine and with the gods because the existence of gods and demons became questionable. Gods and demons were representatives ofthesecretoftheorigin of everything including man,and carriers of holiness to whom archaic man turned to. But,themysteryoftheencounterwiththegods was not transferable to everyday life.

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These ecstatic experiences lead to many artistic productions and ritual and magic actions. In the course of the centuries they became religious institutions and habits. People became dedicated to it and this dedication, a secundary reaction,substituted for the primary reaction of fascination. The original ecstatic depth made room for a more shallow experience. The sure feeling of discrimination between sacred and profane was lost, criticism of the justification and meaning-of the religious experience started the conservation of holiness and finally even the devlopment of the noetic system, was affected. This lead to a de-secration of the cosmos and life and to a situation in modern life called by Buber: eclipse of God. Inner Adaptation and the Jews In the Bible Jews are called God's nation and a holy nation; they are elected by God for a special assignment. We take these statements seriously. As a Jew I naturally and in selfcriticism, would like to resist the idea of a religious predestination of the Jewish people, nevertheless history teaches us so many symptoms that I have to recognize this peculiarity. How do we understand (interpret) it biosemiotically ? No historian doubts the fact, that the history of the Jewish people is different from that of other nations, though the explanations differ. Max I.Dimont emphasizes three differences: 1) According to the definition of civilization, one distinguishes some 20-30 nations or groups of people producing a civilization. The life time of a civilization is estimated to be 500-1000 years. Then, stagnation or disintegration occurs, the Jews being the sole exception. 2) When a people leaves its homeland, then it disintegrates as a nation or it looses importance. Jews are a vital nation even 2000 years after the loss of their homeland. 3) No other people with the exception of the Jews created a culture in exile. And not only one, they developed some six different cultures depending on the direction in which fate had thrown them. I adopt these statements which Dimont substantiates. We do not have to discuss them here. We take these statements as suggestions indicating the peculiarity of the Jewish people and we will try to elucidate the role of the Jews in the evolution of man. The essential factor for this peculiarity is a specific openness for the stimulations of holiness which cannot be developed actualgenetically and its implication to the human psyche as is described by Otto. The elite of the Jewish people was more exposed than other peoples to the feeling of being created (Kreaturgefuehl), more overwhelmed by the mysterium tremendum et fascinans of the numinous i.e. exposed to experiences which, beyond the fusion phase, cannot be developed more actual genetically. If this emotion does not lead to idolizing of things or to religious acts in relation to the gods and the idols, then the only thing which remains is the strengthening of the self assertion towards the dramatical events and these fortify (reinforce) the own pole and the ego.

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Holiness as a quality of communication remains, the neural system (and other animal systems even less) does not reach polarization nor gratification, therefore TS is induced to withdraw from the reflection of the mediations of these systems and to tum to its own origin i.e. the creative power of the transcendental God. This is the second factor for our understanding the peculiarity of the Jewish people.. This turn of the reflecting noetic intentions in the encounter with the numinous, has the meaning of revelation of God. His TS has been liberated from the tie to the animal systems, because it is looking directly for the origin of these accomplishments. This is only possible through an immersion in one own's inner self, which is based on the transmission of the inner systems of the animal systems, but nevertheless goes beyond their communication horizon. Such experiences have an ecstatic nature because of the resolution of distance, individuation and objectification. They do not perspire from the world of the senses even when they are connected with a sensory perception, like God speaking to Moses in the bramble bush (burning bush). Suggestions for this kind of experiences we find in the descriptions of the calling of the biblical prophets. That what the prophets expressed, in words, may have been the property of the whole people as pious intention only. This God who could not be depicted in and worshipped in pictures, was regarded as the source of all events, connecting the people with its history. This God became the constant companion, patron and monitor of every single Jew on every step of his life. Every experience process starts with a fusion phase of alien and own excitations, which strive for actual, genetic modeling and to a terminal form (Gestalt). In these fusions God could always be present as the Holy; posing the task of inner adaptation, even.when the accomplishment remained far from perfect and finally remained a messianic expectation. This God who directed the intentions pointed at Him to an elusive future, could not be mediated by an animal system. Only a mode of intentionality, transcending these systems such as mental acts, can communicate with a transcendental God. Therefore, monotheism became the expression as well as the foundation of the noetic system. The history of the Jews exemplifies in an outstanding way the role of IA for the dominance of the noetic system and for the evolution of man. Only because Jews feel themselves creatures of God, who created them out of otherworldly mental motivations and who connected them by means of an alliance (covenant, brith) with their ancestors, and directed them at otherworldly values, only because of that, Jews could survive the conquests and dispersion by the Assyrians, Persians, and Romans and all the tortures and temptations in the countries of exile and preserve their ethnic unity. Everything happening in the real world was transmitted by animal systems, but they, the Jews, could put the historical events at a distance and interpret them, using the alliance as their source. Now the events were either a punishment, a warning or an assignment or a gracious dispensation of providence. It is the freedom of mental acts which enabled the Jews this distance and inner versatility to adjust to ever changing circumstances and nevertheless

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remain rooted in the old connection with God. The adjustment of the Jews to their fate, impregnated with catastrophes, is primarily an inner adaptation to a holy reality transmitted by inner systems only. For that reason they were able to maintain their ethnic unity and nevertheless adapt to various situations and variegated demands. This peculiarity of the Jews to be a bridge and the tension between the bond to God and the freedom of the spirit, did not only manifest itself in exile, already in the pre-exilian period it was of a decisive nature. In general, people become a unit not only through tribal connections but also through joining one piece of land. Israel was not shaped according to this natural procedure. The beginning was several tribesand clans living and tending their flocks in the area between Mesopotamia and Egypt and when a new, unfriendly ruler appeared they were coerced to forced labor. The calling of a man, Moses, and the acceptance of the God, proclaimed by Moses and of His laws, these were the factors which shaped Israel as a people. The exodus out of Egypt was a way out of bondage into freedom but this only in an external way. At the same time, however, it was a demand and an obligation to a higher phase of inner freedom. The question was the conflict between the inner bond to an invisible God and his moral lifestyle and on the other hand the temptation of the fleshpots of Egypt, the idolatry of visible and tangible idols such as the Golden Calf. It was a struggle between the dominance'and freedom of the noetic system and its independance from the neural and animal systems in general; The attraction of the natural and the habitual, of the bodily and materially tangible, had to be overcome. These are neurally determined functions in contrast to the decisions according to God's will and laws. It is obvious that Moses required a higher phase of inner and immediate adaptation of his people and a greater proximity to an imperceptible God. This was the foundation for significant progress of inner adaptation, the leading intention of evolution found a new expression. Hundreds of years later, after the institutionalization of temple service and ritual practices, the prophets urged the people to a more inner form of worship, since the old one became habitual. In this way the prophets continued the course of evolution. Compared with the original ecstatic prophetic experience of God's creative intentions, the reality of the people of Israel was a disappointment and a failure in inner adaptation. There was no holiness of the people corresponding with God's holiness. Especially the leading personalities did not act conforming the requirements of justice, truth, love of God and man, which the prophets required in adapting to God's revelation and formulated in noetic values. The ways of life of Israel and Juda was not durable in relation to the world of inner ideals required by the prophets. Therefore they preached death and destruction for the people. In spite of all this, one thing appeared in God's revelation, namely hope, an indication that God's covenant with the Jewish people would continue and reach its complete fulfillment with the coming of the Messiah. From the experience of God, it became clear that man's potential was not exhausted. An additional adaptation to God (in our words an additional

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evolution) was feasible. This intention was expressed in the vision of a messianic era. Messianic prophecies such as Isaiah 11:6-9, make an unreal impression on us: "The wolf shall dwell with the lamb, the lion shall eat straw like the ox" and other improbabilities. But what is absurd for the outer reality, makes sense for inner reality, which expresses itself in the noetic system beyond animal systems. Here TS is free and can -in God's revelations- expose itself to Eros, without paying attention'to Thanatos. Also man, possessor of the noetic system, is free. He has thought to integrate his free acts into the neural system and its requirements, but nevertheless he can aim at goals clashing with the animal intention. By means of the power of man's spirit on his body, he can realize also those goals: messianic ideals can be realized also in the relation between man and man. To the measure that the noetic system develops and matures and man's capability turns to his divine origin, to that measure, the messianic possibilities will be realized. But if we take into account the peculiarities of the Jewish people, the realization of messianic ideals would encounter difficulties and inhibitions, because the, Jews in their struggle for inner adaptation, could not dedicate themselves sufficiently to outer adaptation. Here a completely different attitude is needed, departing from the mediations of the opposite pole, just like the Greeks did and later, European Christianity and the Renaissance-until modern science and technology. We will discuss that later. Judaism in exile reinforced its covenant with God and the dominance of the noetic system by means of study and spiritual life through Bible and Talmud and their commentaries. Writing is an accomplishment of the noetic system. It fixates revelations, reports, laws, interpretations, in lasting signs. The Jews took their writings with" them and regarded them as the basis, the foundation for their culture in exile, similar to the way other peoples regarded their land. The Bible was originally written in Hebrew. Already in the time of Esra and Nehemia, the scribes explained the Bible in Aramaic. They wrote their commentaries dowri as midrashim. After Alexander's conquest, Greek influence came into force, the commentaries were exposed to Greek logic and had to be adapted. Also new laws were necessary fitting the new circumstances. In that way, the Mishna was created, concluded and systematized by Hillel in the first century. Even in this period before the destruction of the second temple (70 CE) and afterwards, two basic noetic functions were the foundation of Judaism. The Bible, the five books of Moses, were canonized and became the foundation, tiriie resistant, its stability determined by Thanatos. On the basis of this reinforced foundation, Eros inspired interpretations of words, sentences, discussions flow freely. New connections, new distinctions were discovered. In that way an oral doctrine developed in addition to the written code, new laws were formulated corresponding to the changing circumstances but nevertheless founded in tradition. This Mishna has been supplemented by the Gemara, this took place between 200-400 CE in Babylon, the land conquered by the Sassanids.

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Mishna arid Gemara were combined between 300-500 CE in two versions, the Palestinian, i.e: the Jerusalem Talmud, and the Babylonian, i.e. the Babylonian Talmud. Then, similar to the Bible, the Talmud was canonized and those two scriptures became the enlarged basis for the inner life of Judaism in the centuries to come and they lead to additional development while preserving tradition. The course of history always challenged the Jews again. They lived in various civilizations and cultures, under Hellenistic and Roman, ParthicSassanid, Islamic and Christian feudal lords. Finally, they were forced in ghettos where they lived until the social revolutions of Modern Times and the progress of science. The social revolution and the progress of science lead to the emancipation of the Jews. They were continuously exposed to suppression, expulsion, robbery and destruction. They always had to find new answers to changing life circumstances and produced in that way new cultural variations. This capability to create new cultures, has been the third factor differentiating Jews from others. Biosemiotically the analysis of the mediating systems corresponds - in other words- with Martin Buber^s formulation .The aspiration to realize three connected ideas in a perfect,manner, is characteristic for the Jewish people, according to Buber: "The idea of unity, the idea of action and the idea of the future". And he adds, "When I talk about ideas, Ldo not intend abstract concepts, but natural tendencies of a people's character, expressing themselves with force and producing a complex of works and values, which can be considered the absolute life of a people." The tendency for unity is in conflict with "duality". The multiplicity of the soul always assumes theshape of duality and this duality requires choice and decision. Duality points a t the great number of possibilities and conflicts inherent to man living with many sign systems. He always has to decide and choose the system in order to obtain inner unity. The Jew, or better the Jewish people, apparently assumed this responsibility for integration in a-very intensive way. Already the Bible story of the fall of man shows us that the failure to discern between evil and good was experienced as guilt, disturbing the relationship with God his Creator. Man struggles against the surrender-to the idols, because only a bond to one God corresponds with inner unity. Man interested in freedom of his existential ego decisions, could only feel free, rooted in a being, representing absolute freedom and absolute unity. In His revelation, God revealed presentations in between the conception of immanent and neurally determinded gods and the unconditioned (absolute) freedom and unity of noetic transcendency. The activity and*freedom.of spiritual acts was not capable to resolve all at once the ties to the inner neural system. One should always remember how long the noetic system needed for its passive adaptation to the gastrular and cellular analoga of the neural system. Also the dependency on the neural communication style was overcome only in a long developmental process. This is especially so when compared with the tempo of development of the historical periods which Jaspers called axis period. A quotation may illustrate the ego's weakness and its dependency on neurally transmitted images. "The primitive craftsman does not perceive the might and force of his trade.as his own force.... The primitive craftsman, especially the blacksmith, operates a force which he can handle but did not

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control himself... In his manipulations and the use of his tools is something of his own force that is the reason that tools are always made according to the same model; the slightest deviation could hamper the force. Notonly the instrumental parts of his tools are essential, also the ornamental." (G. van der Leeuw) This is just another example of archaic man's interpretation of reality. In the previous part we quoted already Eliade, who stressed the tie to the constant innovation and return of prototypes of the past. The old Israelites must have felt more than other archaic peoples, that their actions emanated from their will and their ego and that this ego was responsible for success andfailure. This strong integration in the function of the own pole emphasized also the corporeality and the - concreteness of the perceived phenomena .more than their neurally transmitted metaphorical aspects. There was no place anymore for the numinous in these things which were scrutinized and observed critically. The spiritual attitude had to be de-attached from the reality as it appeared, the freedom of the spiritual acts had to look for the infinite via the finite in order to meet God as a power rising from transcendency. r In this way, TS was freed from the secondary cosmic creative process and could via man, return to its Maker. The IA process of TS in evolution gained a new foundation, when the ego, free for action and responsibility, could approximate directly the imitatio Dei. In contrast to the picture^hase of TS communication processes, which is responsible for creating and maintaining all the material structure of reality; the gratification of Thanatos intentions, namely unity, was obtained not at the end of the creative actual genesis but appeared already at the beginning as a thinking and willing ego. The creative principle which wecall God, free inits intentions and realizations, became an analogon in the ego. This ego is free in its spiritual acts, but nevertheless dependent on previous systems, when it was about to realize the intentions. Man's power of thought and will is no divine power. Yet it created its own sign system in man's language and transformed the face of the earth by its cultural productions. The dependence in purpose and realization of the animal systems and the material world keeps the human ego at an unbridgeable distance from 'his Creator. But the elite of the Jewish people regarded the people as chosen, as God's partners, and concluded this on the basis of the revelations about the origin of their spiritual freedom, rooted in the creative power of God. At the same time, they got the assignment to create a lifestyle corresponding with the holiness of the covenant and to keep it at that level. The objective was to enable the ego in its covenant with God and in the spirit of communicated holiness to dominate all communications of previous systems. This was only possible through theformulation of oral laws about choice, sequence andlimitations of experience and behavior of those communications. The noetic system has no natural content; the origin of its freedom and' holinessstems from transcendency; from this origin mosaic laws were developed; which regulate the function of natural systems by means of spiritual guidelines and thus created the basis for the noetic dominance on previous systems. During the transition from passive to active adaptation in the relation between noetic and rieural system, a new interpretation of the cosmos and its history was born. As we saw above, for archaic man all creative powers were

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immanent in the cosmos and took care to neutralize all negative, disturbing and destructive forces by means of rhythmical innovations. In this ever repeating rhythm of events, catastrophes and other misfortunes caused suffering, but this had no special meaning because with the next creative repetition a new beginning of events started and dissolved the suffering of the previous phases. The hope and expectation of innovation did not facilitate a consciousness of a historical course. For Jews, the creative principle of the worldJs transcendental and in this way all events, positive as well as negative, are explained out of the relation to the origin. In this way cosmic and earthly events become history, in which God's will-is revealed and in this manner man, and especially the Jews became historical figures. The unity and eternity of God stretch over all natural rhythms which for archaic man neutralized the history of preceding times by their ever repeating new beginnings. Archaic fnari used magic rituals in order to get'going the repetition of creative processes; the Jews saw as their assignment to follow piously divine laws in order to prevent God's wrath and thus to contribute to a happy course of history. The springwell of all holiness was not any more iri the world of appearances, it was prohibited to make an image of God. But is was possible to surrender to God in pure inner faith. Faith does not need any gratification by any external system. It is capable to arouse the neural system by means of a spiritual attitude to God, to such an extent, that ecstatic conditions may appear. Also Eliade points out, that"what is called faith in a Judeo-Christian manner differs from archaic religious experiences. The experience of faith is due to a new theophany, which neutralized for the elite the validity of other hierophanies." We identify this change with the transition from the dependence of the noetic system on the neural system to its dominance.The experience of holiness is now dominated by the noetic system; this gains even additional clarity when we explain the role of the benedictions in Jewish prayers. The life of the pious Jew — at home as well as in the synagogue — is full of benedictions (Hebrew: brachoth). "When breaking bread, when drinking, when eating fruit, when watching the rainbow, the sea, in case of lightening and thunder, When meeting a scholar, when watching the head of state, when seeing the first time a flowering tree in spring, when hearing the news of a person's death, when meeting again an old friend after a year's absence, when saved from danger, when smelling pleasant odors and as a matter of fact, when practicing religious rituals etc. etc. a Jew pronounces the prescribed benediction. The totarnumber of daily benedictions should*exceedlOO, i.e. at least 8 per hour. To rerriember God eight times per hour." I quoted this list from a short article on the phenomenon of benedictions written by Hugo Bergman, professor of philosophy in Jerusalem" It is said in the Bible's account of creation that: "God blessed the seventh day and hallowed it." It means that by being hallowed, the seventh day received additional holiness and in that way, became distinct from other days of the week. But how can man sanctify by means of a benediction? The ever repeated formula is: -Blessed are Thou, our God, King of the World, who (e.g. created the fruit of the grape.) (This is the example of the blessing on wine.) The root of the word brachoth (benedictions/ blessings) is "genuflexion."

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The conventional explanation says: to praise and thank the Lord. Hermann Cohen in his book Religion of Reason out of the Sources of Judaism says: "All benedictions are variations on the theme of gratitude. Benedictions are thanksgivings." However, Bergman is of the opinion that man adds to the situation beyond the thanksgiving and he quotes Jacob Rosenheim, an orthodox Jewlivingatthebeginningof this century: "The benediction creates a completely new relation of man to God. God wants to establish a great work in the course of time. Man's collaboration with this great project: the realization of God's work in the cultural process, is called: "To bless God." And Bergman continues: "The meaning of the benedictions is to elevate all man's activities even the smallest like drinking beer or water to the level of collaboration with the project of hallowing the world, with redemption through completion of the work of creation. The earthly is taken out of its divine origin, not the earthly in itself but in its relationship to man. We loose ourselves in the endless hurry and bustle and alienate ourselves and things from their divine roots. Things become God-alien trash (an expression of Heidegger). The benediction restores the original order. If we pronounce a blessing, we reinstitute things in the world of God and return the state of holiness which is their due," Bergman describes in simple and clear words that what we see as the role of man in the inner adaptation of evolution. It is the actualization of the divine origin of things and ourselves through the realization of the divine Creator. Man in his blessings, sanctifies his own life and his world by attracting it to the divine origin. Holiness overwhelms in ecstasy it is not encountered in everyday life but can be added to it by the ego's activity in blessing.

Chapter

Inner

Adaptation

and

Thirty-Four

the

Greeks

T

HE" WAY OF the Greeks in developing the noetic system was different from that of the Jews. The Jews feared the loss of holiness in behavior. This caused the tension between inner freedom, and responsibility-on one hand and idolatry arid social injustice on the other hand and lead them to counter this tension by spiritual activity in the name of one God and sanctifying life. The Greeks feared the loss of holiness of visible phenomena and this set the corresponding development iri motion. Greeks were visual types: beauty and harmony in natural phenomena was for them the most expressive revelation of the divine. In the course of time the development of thought created an increasing distance to phenomena; man regarded things coolheadedly without the inherent divinity. Thus the communication with holiness was endangered. Only the illiterate continued without problems their worship of the gods. The intellectual elite became more and more skeptic towards the abstraction of holiness. The words of Protagoras the sophist are characteristic: "I do not know anything about the gods, neither whether they exist nor whether they do not exist. Many impediments prevent our knowledge: the lack of clarity of the subject as well as the shortness of human life." Gods are no longer encountered; they are not any more part of the experienced reality known from the fusion phase of experiencing, precedingany attempt at knowledge. Scholars tried, to understand the inner essence out of the alienated appearance that emerged before the eyes and the thought. Also the Pre Socratics, not as far removed from the experience of holiness as the sophists,

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declared that the World was created out of a physical principle. For example: Thales thought it was Water, Anaximenes air, Heraclites fire. Water, air arid fire appear as neurally transmitted beings, with inner dynamics similar to the old gods but already subordinated to a thing-like reality due to the increased activity of the noetic system. With these philosophers the neural system no longer dominated the noetic system; and reason and intellect were more free in the judgment of the data at their disposal. Actually, it is the naive utilization of the recently gained freedom of the spirit, which lead the Greek philosophers to the choice out of the possibilities of the systems preceding the noetic system. This choice is determined according to the personality of the scholar, or his theories. They were not able to penetrate in the numerous systems communicating with the world, neither into the corresponding complexity of reality. They lifted one aspect out of these communications and tried from there to solve speculatively the question of the origin. The origin in this case is the derivative of the perception, of holiness which remained alive. After the Greeks started with the spiritual activity of communication characterizing man, it took some 200-300 years before they conquered all the essential aspects and values. That was a decisive step in the evolution of the noetic system and of man in general. The noetic system is super-individual; it can reflect the experiences which are connected with the individual as animal being in an intersubjective valid, objective form. The Greeks applied this capability with sovereign certainty and freedom. They presented linguistically not only facts, meaning, and values of the world experienced by them, but also scrutinized the logical connections between these items. They reached variegated world pictures (philosophies) depending on the preference of the individual scholar for some detail out of the total communications. However, if one unites the various aspects, one obtains a picture of the cosmos, nature and society largely justifying the constitution of the various systems. In itself this picture of the world composed of concepts and .thoughts, was a human accomplishment of a higher phase of inner adaptation. According to the Greeks, man himself was a creator, not only in the realm of concepts, stretching over the world as body and image, but he moved freely in it and could verbalize his movements. Likewise he was stimulated by his inner connection with the phenomena and produced artistic results. He became a master in creati vely shaping his environment. The philosophical as well as the artistic attitude was opposed to the religious, because both required different forms of inner adaptation. The experience of holiness cannot take place within the actual genesis. In its appearance it cannot be made more concrete or tangible since this experience of holiness is alienated in the polarization,or will become completed secondarily in the third phase of the experience process. Even when previous experiences of holiness emerge out of the memory, they might intensify or fortify a present feeling, if the individuals surrenders' passively. Thus the person increases the capacity for primary fusion, butt

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not when he or she makes an effort to clarify the experience and make it more distinct. Aestheticand moral values are built-inin the communication processes; knowledge is located at the end, whereas' holiness is dependent Ori their beginning. It is true that the experience of holiness can appear mediated by truth, .beauty and goodness, but not created by the specificity of those values, only because of the fact that it (holiness) is there, that on the fertile ground of life such blossoms as holiness can arise. Religions can preserve the atmosphere of holiness the best possible way if they guide people in the, direction of the secret of the origin. The presentation of religious life in the teachings of truth, beauty, the splendor of places of worship and the magnificence of the rituals, even the exercise of virtue may lead to the experience of holiness, but rriay also lead to its forgetting or passing. The disappearance of the holy has been inevitable because the noetic system had to realize all its possibilities of unfolding. ' First, the fusion phase Was confined, because the actual geneses were interrupted more and more by acts of thought and will in their tfifold course. Afterwards the actual geneses were determined by the interests of the ego, which chooses the contents of its communications according to the world of its values. Only items representing an aesthetic, scientific, moral or practical value, obtained a careful actual genesis. The communications, therefore, were so much fixed by the fusion phase that man* was not susceptible any more for the holy, which (by its nature) was not accessible for any representation. Even talented people like the artistic and logical Greeks, were subject to the general human laws. Every communication process dominated by the ego looses its value i n the course of time, because it.becomes habit and automatic. The primary and secondary completions in the first and third phase of actual genesis, diminish in the neural system in the same measure as the acts of thought and will increase and direct the neural function. At the same time, depth and intensity of the realization (fulfillment) of meaning, connected with these completions, decreases. The blunting of these values, by means of habituation, generates an increased sensitivity towards the suffering aspect of life. In the habituation, the communication with the envirorifrient is judged according to the final result, which includes the Thanatos' requirements for unity. The final result can easily appear as affirmation and result of the ego's outer adaptation. But this success is not worth much if in so riiany other situations man feels impotent in the face of the negative aspects of Thanatos arid suffering misfortune. Religious experience, passive surrender, guidance by Eros iri faith and hope, comforts man in such situations and does not ask questions about the meaning of life, when outer adaptation fails. For our theme, it is not' essential to describe which symptoms arose in the Greeks as a result of the dominance of the noetic system. Actually, it was the situation of the pagan peoples in the Mediterranean area before the spread of Christianity.

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After the influence of the great oriental religions on archaic man yielded to a greater independence and freedom of the individual, a considerable amount of uncertainty as to the meaning and value of life, was sensed. The improved outer adaptation could not replace the increased weakness and doubts of inner adaptation. New ways of IA were investigated, two of them became important from the point of view of history as well as from the point of. view of evolution of the noetic system: The Platonic philosophy and the Christian religion. Actually, religions and philosophies show effectively, how man tries spiritually to adapt to reality. If man reacts emotionally and totally to the powers it encounters, then man is religious; if man tries to understand those powers> he becomes a philosopher. Religions arise out of the phase "of primary-completion, namely the fusion phase of communication; philosophy out of the secondary phase, namely after the polarization. Individuation and separation between object and subject of experience, are the preconditions for that. Plato reached his basic philosophic achievements, because he succeeded in pursuing the differentiation of man's communication systems. Thus he developed a clear picture of the complexity of the reality that man faces. It is true that previous Greek philosophers emphasized several aspects out of the complex nature of reality and characterized them. They had an intuitive understanding compared to the wealth of facts and the biosemiotic analysis of the mediating systems, which are at our disposal when we try to understand the elementary properties of reality. Heraclites saw the world as a constant stream of actions and regarded perseverance as being the result of a counter-stream. Actually, this view conforms with the mutual actions and.reactions of Eros and Thanatos, which we saw,as-the dynamic and genetic characteristics of the world process. The-"struggle" is the father of everything. Contrast conceives unity. The Eleatic philosophers emphasized the final result of the actual geneses and declared that "being" is the center of existence and that growing is identical with non-being, make-believe. Parmenides said: "Being and thinking is the same." From these formulations perspires the inner power, which the noetic system, in the transition to neural dominance, granted its owners. Nestle's comments correspond with thisopinion: "Parmenidesbelieved in the intellect as a matter,-of-fact organ, independent from experience and capable of grasping the essence of things. Intellect created not only the sensory organs but the whole world of appearances that gained real existence, provided it was recognized by the intellect." The exile of growing in a world of make-believe had to lead to an overemphasis of ,the relationship of mental acts to the statics and inner assertion of the isolated unity of the individual and of things; that is, to their roots of Thanatos' accomplishments. Klages used the Eleatic philosophy for his theory of the spirit as enemy of life. However, in spite of its bias and limited respect for. freedom and

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mobility of the spirit, the Eleatic ontology is an interesting document for the evolution of IA between man and its reality iri the highest systems that constitute it. "Thought and being, is the same." In this formula one grasps intuitively a structural relationship in the noetic system between the essence of man's existence and reality. A similar relationship we described above in the neural system of archaic man. Also the devaluation of previous systems compared with the dominant system, is principally the same in both. Communications from not only gastrular and cellular systems but also of the neural system are regarded as deficient reality; because now not the neural but the noetic system is the highest. • The specificity of the noetic system compared with the previous ones, 'has been elaborated by Socrates and Plato. Socrates explained the meaning of a concept in relation to things, of which it is abstracted and that a precondition for the truth of thought is the correct conceptual formulation. Also sense of duty, responsibility, all virtues are dependent on the same system, which creates also knowledge and"reason. This knowledge and these virtues have to dominate the drives and the emotions. In our language we say that the dominance of the noetic system is a characteristic of man. In Plato's work we find a clear differentiation of the communications of the various systems. The Greek stated in his theory of ideas that man is in relation to reality, different from that grasped by the sensory organs. It is areality of images, intuitively perceived, also different from dream images, because they reveal the essential and general aspects of the phenoriiena. Their universality is related to the universality of concepts, recognized by Socrates. These prototypes are also regarded as rhemorial pictures of the soul, memories of prenatal'encounters with a supernatural world. Here Plato assimilates motives of archaic man namely that terrestrial things and events are repetitions or imitations of prototypes of divine creation. In these remarks the character of the neural and noetic systems as inner systems is enhanced. These systems mediate the communications with an immaterial, spiritual basis of reality. The idea of creation and evolution as super-imposition of systems is not yet ready, but the formative influence of higher on lower systems is esseritially presented. A differentiation between Eros' beginning and Thanatos' end of the actual genesis of a communication, is not yet made. Neither did one make the differentiation between the creative beginning of an intention in the TS and its fulfillment in a body or picture with a form. The concept of an idea sometimes emphasizes more the neural and sometimes more the noetic system. All these distinctions can be better determined now on the basis of a differentiation of inner systems and their various functions. Anyway/the basic principles of the procedure of.the noetic system compared to the neural, were discovered. The religious basis' of man's striving for development was known. "The way to that goal (to escape from evil) is assimilation to God as much as possible and "that one should be righteous and pious with reason:" The attraction by the highest idea, the idea of good, corresponds

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completely with IA as the basic direction of evolution. This we can also learn from a presentation of platonic philosophy of Vorlaender: "The good is lonely and incomparably high and elevated compared with the material and the concrete; in the same way the moral duties are higher than existence. The idea of the good even surpasses the "dignity and force" of knowledge of tnith. The philosophers are so much struckby their discoveries, that this last goal is the origin of all things proper and beautiful; the last goal of thought becomes the first beginning of being. In this sense, Plato's idea of good is identical with the concept of the highest that man can conceive and which it cannot think, but only experience, namely the concept of the deity."

Chapter

Inner the

P

Thirty-Five

Adaptation

People

of East

and Asia

LATO'S ACCESS TO God through the intuition of the idea points out to the special role in the mediation of the opposite-pole in the development of the noetic system of Greek thinkers. Before we once more compare this development with that of the Jews, two other examples of IA struggle between noeticand previous systems arepresented here. Hinduism and Buddhism in India and East Asia. As examples of IA they are even more impressive than Judaism and Greek philosophy because they pronounce emphatically that only communications from pure inner systems are the origin and nucleus of reality. They devaluate and deny radically communications of outer systems. Initially the neural system predominates the noetic. Myths and rituals in Indians show the same traits as in the archaic peoples. Here also is a reflection of creative rhythms in nature and in the own neurally transmitted actual genesis. This comes about in the prominent role of the rebirth in the faith of the Indians. Life takes place asachain of rebirths. Man can become a plant, an animal or another person and thus re-enter life. But life in this world does not represent the highest value. It is preferable to be redeemed from this stream of rebirths and remain united with the inner divinity of the world. Here we may discover the striving of IA. The highest goal in life is the unification with Brahman, the hidden, founding base of everything, the unique who is all embracing, beyond all destination and rests in the depths of finiteness. "The unknowable Brahman (nitguna, Sankara = pure existence) and atman (pure perceiving subject) are one, object and subject, cosmic and spiritual... Through meditation the

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finite individual can become aware of the identity of the highest being, of the self,and the endless atman." Our deep inner core, which only is worthwhile, is the last reality or Brahman. The Upanishads. say:. "Tat twan asi." (That you are)' (Fritz Joachim von Rintelen).; All multiplicity is only a deceptive make believe, a work of Maya. In these ideas one can.find an interpretation of reality, corresponding with increasing dominance of the noetic over the neural system. Their formulation in the Veda's andUpanishads has been dated 1500 BC and extending into 1000 BC, in other words before what Karl Jaspers called the axis period. The emphasis on a high creative principle, to which man's inner being is related; is a thought parallel to the ideas of Greek philosophers and: Jewish monotheism, at least broadly speaking. The proclamation of pure inwardness of the origin of the world to which man tries to adapt. Von Rintelen explains these parallels thus: "One deals here with a universal human behavior, pattern, which tries to grasp unconditioned (absolute) truth about unconditioned values. Their expression may be different and variegated, just like the same nuclear meaning (Sinnkern) in various paintings." We understand this "joint, universal human sphere" against the background of the laws of evolution of the noetic system influenced by IA. Likewise we interpret the variations against the background of the variations of conflict situations, which are pre-formed in the structure of communication systems and their hierarchical structure. This becomes obvious in the role of redemption in Indian, Jewish and Christian religion. The search and nostalgia for redemption had to be an essential ingredient of the spiritual life of the peoples, as soon as the dominance of the noetic system devaluated the way of redemption from suffering and imperfection of the neural system i.e. time obliterates misfortune according to the lifestyle of archaic and elementary societies. Man did not find any more relief in the thought of pictures of ever? renewing creative beginnings in nature, because his spirit took distance from this immediacy. The changing of times appeared to man as history; Just like the ego of man learned to emerge from the stream of experiences and to reflect and to act at a distance, in that way man learned to regard the creative principle as a unity, encompassing a multitude and multifariousness of single phenomena. The fate of man in the world is now interpreted as expression of the will or the essence of this highest God. IA had to look for its realization as adaptation to the will of God. As a result of this search, hopes and expectations for redemption came about. Redemption (release, salvation) has been and is a projection of the fulfillment of the basic intention of life and future life. Redemption as goal and faith originates in the structure of the inner being of man, the moment when the perfect fulfillment of IA is no more in the neural but in the noetic system. As a symptom of IA struggle, the idea of redemption has also some prognostic value in relation to the tendencies of future evolution of man.

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Even if one would secularize this religious idea of redemption as expression of a further development of the noetic system, or if one would translate it as a faith of progress or substitute-ideology, explaining the failures and difficulties in outer adaptation, nevertheless a review of the various ways of redemption in history makes it obvious that we deal with a phenomenon oflA. To Jews and "Christians, redemption was the goal of history but only obtainable through the grace of God, at the end of the days, doomsday, day of judgment. Corresponding with the increasing inwardness in evolution, one imagines redemption as a spiritual state without the suffering of illnesses, wars, hunger, injustice and the irresistible death; and likewise as a world without the temptation of evil. To Israelites and Christians, imprisoned in their bodies and finiteness, such a redemption could only be acco'mplished by the will of GOd. One could only wait for that time, to prepare oneself, but one could not induce it, or produce it. The spiritual elite of the Indians, just like the Jews and Greeks, experiencing the increasing dominance of the noetic system over the neural, cherished also the wish for redemption. As compared with the Indians, the West Asians and European peoples, were less inclined to endure the integration of the system in the uriity of the ego nor the integration of conflicts between the systeiris. Therefore their wish for redemption took another direction. Sornetimes this is explained by the different Indian climate. The Aryan people, intruding from the NorthWest into the land of the Indus and the Ganges, lost their style of life because of the high temperature and humidity of the Indian climate. Here is a quotation of Herman Oldenberg, a scholar of old Indian culture, on the mentality of the Indians. "Man and nations grew like tropical plants fast on the soil of India. Likewise their body and souls became flabby. Slowly and gradually comes the Hindu and replaces the Aryan. The Hindu with his weakness'and flexibility, his nervousness, his hot sensuality. Their will may seem strong as to cursing the world, however, they have ho power to mold the world. They are overrun by their thoughts. External phenomena have no value for their fantasies which proliferate as tropical plants without form and without limits. Life and happiness collapse under the weight of thoughts about life to come." It is very likely that this mentality is connected with the adaptation of immigratirig Aryans. But this adaptation is actually IA, according to the laws of the developmerit of systems, be it in the special condition of the Indian nation. On the basis of the above-meritioned, we may assume that the climate weakened the readiness to react with inner assertion in their behavior and experiencing and, on the contrary, increased their passivity. The regulation of actual genesis through inner assertion is mediated in the phase of the neural system through the cerebellum and the hormones of the adrenal cortex; the regulation through inner passivity is characteristic for hypnosis, trance and sleep. We presume a variation of an iririer regulation, deterfniried by climate,

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in order to make understandable the evolution of the noetic system in Indian philosophy and especially their specific way to redemption. The phase of passive dependency of the noetic on the neural system, lead in India — as in other archaic societies — to the dominance of strong and aggressive men and women who oppressed other nations, or tribes of their own nation. In India, spiritual activity lead to a special kind of fixation of present conditions. This in contrast to Israel and Greece. There the noetic system became dominant on the neural, arid .personalities arose with sufficient feeling for truth and inner assertion, capable of opposing reality and potentates, curbing the freedom of the spirit and requiring changes in the horizon of noetic values by means of the prophets or developing a new plan for the world and society by means of philosophers. The power of the spirit to fixate conceptually social and phenomenal events determined by the neural system, served to establish these conditions metaphysically on the basis of the. theory of rebirth and lead to the development of a caste-systerri, which survives until this present day. Similar to all other archaic societies, the Hindus also suffered from a conflict between the wish to assimilate to a world of inner gods and demons, and, on the other hand, the fact that their soul was shackled to weakness by the limitations of their bodily systems and needs. Like other people, they tried to weaken this conflict or to overcome it by sacrificing materials out of the communication horizon of their bodies, such as plants and animals, to satisfy the needs of imaginary beings. They also tried to identify with single gods and demons by means of sacrifices and thus trying to obtain magical power. While the elite of other noetically gifted nations were of the opinion that these neurally determined methods were insufficient from the point of view of their new philosophy, the Brahmans, the spiritual leaders of the Indians, developed the sacrifices as a ritual fulfilling life as well as the spirit. Not the spiritual freedom, but the Thanatos aspect of the acts enhanced stability in this spiritual magic with its tendency to preserve the existing and to prevent innovation. The repetition of the habitual can be accomplished passively and almost automatically. It is this inner passivity that leads to dissociation of corporeal reality, which we described above in extreme form in the case of paradoxical sleep during REM sleep. A dreamlike wealth of imagination of gods occurs with ever-changing myths, various roles and fates in world affairs. Likewise comes about an extreme tolerance towards people with different religious rituals and faiths and towards sects and heretics of their own. Just like in a dream, contradictory motives and various associations can be interpreted into a coherent story; like that iri India, people with a different faith are not liquidated'or converted, but could exist as a caste in the domineering people. Naturally, Indians are slow in their adaptation to European science a n d technology and the resulting changes-in the environment and social relations. A change like that, requires outer adaptation and this is less familiar to

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Indians than I A. Some nuances in the regulation of their actual geneses prepare them specially.for IA performance. It is this regulation that leads to an inner liberation from the consideration for corporal reality and towards an increasingly spiritual interpretation of communications of the neural system as pure inner system. This has never been obtained by another people. We mentioned above the change of function in the brain of meditating Yogi's, whose alpha : rhythm was not disturbed by external stimulations of the sensory organs. This is a physiological hint into the direction of the brain function, which is cultivated by the Indians. The slower and weaker employment of tonic muscle functions in the actual genesis, weakens the constitution of the own-pole and the connected polarization, and enables the fusion phase to become more interise.- These were the conditions enabling the Indians a long time ago (1500-800 BC) to describe in their Veda's the extreme possibilities of communication of the neural system guided by the noetic system, and;hence, redemption accessible to the individual person. The IA reached its goal through a sort of short-circuit, though not paying attention to the stimulations of the cellular and gastrular system. The goal: The experience and the presentation of God in the inner being of man. This was not a real fulfillment of the requirements of IA resulting from evolution; these requirements can only be realized in part by the individual because of his or her bodily limitations and finiteness. The Indians freed themselves from these limitations. In meditation they trained their inborn passivity in actual genesis arid were able to reach ecstatic depths leading to redemption. The body world with its sufferings and conflicts was not realized and the fusion with the creative principle of everything was experienced intuitively. The discovery of this way of redemption was of supreme importance for the formation of life in the Indians. A scholar of Indian culture, Heinrich, Zimrher, writes: "Moksa (redemption) is a force that has impressed itself on every feature, every trade and discipline of Indian life and shaped the entire scale of values. Moksa is a technique of transcending the senses in order to discover, know and dwell at one with the timeless reality which underlies the stream of life in the world. Nature'and man, insofar as they are visible, tangible, open to experience, the sage cognates and interprets, but only to step through them to his ultimate metaphysical good." In the framework of biosemiotics, we understand this great importance ofmoksa. It solves one task, posed to man unconsciously by nature. Indian religion and philosophy are similar to biosemiotic presumptions in other respects. As we can .see from von Rintelen's quotation, the ancient Indians differentiated intuitively between communications of inner and of outer systems and most likely they tried also to differentiate between noetic and neural systems. We also can find hints pointing at the direction of a transcendental God and transcendental subjectivity just like we use in biosemiotics. These

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differentiations were developed speculatively on( the basis of trance experiences and changed in the course of time. Brahma, the Absolute, is presented as neutral similar to the, one of Plotinus (Ur-Eine). Brahma connected with Maya as cause of the universe, is derived from it as the limited Brahma (the Lord or personal God). In contrast to this, we adopted the more definite monotheistic Jewish religion, because biosemiotics regards creation basically as communication, and only a personal principle can be communicated. It corresponds with the Indians way of inner adaptation that desire (Kama) and act. (Karman) are regarded as powers, contradicting redemption. They keep the spirit in the shackles of finiteness. Essentially they are dependent on,the gastrular and cellular system of the body. "Also the good act is something caught in the sphere of finiteness. It finds its reward but reward of something finite and has to remain finite." "Into the world of redemption and salvation and unification with Brahman, no act can lead. The highest is not acting but disengaging oneself from the world..." (Oldenberg) In an intuitive projection of language accomplishments of their own noetic system, matured to active dominance, the Brahmans interpreted the holy word as creative principle. Oldenberg writes that "The secret fluidum which fills the holy word and its users, the Brahmans, which is different from t h e profane words, is called Brahman; it is the potency of hymns, sayings and songs, it is the power of holiness: 'The truth of the word is Brahman.'" The Indians were aware of the similarity between the experience of redemption and sleep. " The Vedanta says that in deep sleep the individual soul unites with the highest soul. The uriion is only apparent because the s sleeper, after waking up, becomes his old self again,.. The experience of deep sleep provides a foreboding of the experience of Brahma, because in both conditions man is free from anxiety, desire and evil. In deep sleep, as in unity with Brahma, he does not know anything from inner nor from outer world." "It looks as if in the experience of deep sleep the greatest approximation to peace and to a state-of-no-desire of Brahma, the consciousness-of-Samadhi without tension or deep meditation is obtained." In this connection biosemiotics can also follow the view of the Indians. To disengage from the shackles and conflicts of the individuation process, means redemption. This may take place through a return to the picture phase of communication, as in deep sleep, it means ina form of transcendental subjectivity communication, preceding the individuation process. -By means of a mental surrender and concentration upon TS, the soul may abandon the individuation process and feel itself connected — through deep meditation—with the super-individual base of all reality. In any case, the walls of individuation are razed and the individuals submerge in their sleep in the all-encompassing life of TS or they go through meditation in a state of the highest fulfillment (Samadhi) a state of general, super-temporal life of TS, which, however, always assumes a concrete, present form. As outsiders, it is difficult to imagine the dimensions and the nature of change of function of the CNS obtained by Yogi's and their training

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methods. The reports of old Indian seers, clairvoyants and scholars use concepts, which European scholars cannot define precisely, because they do not kriow similar experiences and inner states. However, there are descriptions of Indians versed in scientific thought, who later on trained in Yoga and enabled us insight into unusual avenues to reality. I specially mention Sri Aurobindo and Gopi Krishna, whom we will quote later. Recently, a good psychological and sociological description, written by Peter Brent appeared bearing the name of Godmen of India. According to my knowledge of J.H. Schultz' "Autogenous Training," which is quite close to Yoga technique and accomplishments, it is important to establish an immediate connection between the TS function on the picture phase of corhmunication with that of the noetic system. The contributioris of the systems'in between, is negligible. The animal system is more or less excluded, through which a dominance of the spirit on the body is accomplished, enabling intuition and perception to gain unusual proportions that they may seerii similar to parapsychological phenomena. As we know, the mediation of the gastrular analoga in the CNS is necessary for the tonus of the own-pole, whose constitution in its turn is a precondition for the formation of conscious acts of volition and thought of the noetic system. Only with the acts proper the super-individual nature of TS reveals itself to the reach of experience of the individual. Yoga requires from the egb to disengage itself from IA functions; iri other words, to be independent from those system integrations belonging to the preconditions of its constitution. In this paradoxical task lies the difficulty to obtain redemption by Yoga. And in this light the long training becomes understandable. This paradoxical situation has to be overcome by the concentration of the power of the act on an idea, picture, part of the body, the tip of the nose or a body function as respiration. By means of repetition of the oneand the same actual genesis, the whole process of actual genesis has not to be worked through; the end of a genesis contains already beginning and goal of the next. The noetic acts under these circumstances may appear already at the beginning of the actual genesis and permit the ego to enter a sphere of experience, which otherwise is only accessible in ecstasy in ah experience of holiness. In this beginning the ego encounters the perfect inwardness of TS, which, as existing being, is nothing but the potential of everything. Brunton, a white Yogi, who learned the method as apprentice of Indian teachers, depicts a state of trance, submersion, as follows:" I left all thoughts about the world behind me, the world which contained me up till now. I dived into a bright light, I feel more than I know, I reach the bottom of existence, the ur-matter, of which the worlds are made. Limitless the all enters infinity, ana" is nevertheless present to me." The union with the origin is the goal of Yoga. It is the union of the ego with Atman Brahman, the all-encompassing self of divinity. It is the redemption, a perfect fulfillment of the basic intentions of IA, a realization of creative origin with its infinite abundancein man, who is limited by body.

Chapter

Thirty-Six

Yoga

I

N SRI AUROBINDO'S presentation of the various forms and phases of Yoga, there are several interesting parallels with the biosemiotic analysis of sign systems constituting mankind. Sri Aurobindo is an Indian raised in England and well-versed in British philosophy, scientific thought arid European culture. Afterwards, he returned to India and to a short political career before he dedicated himself to the Indian path to redemption. He became a teacher and a sage according to Indian tradition; but he was able to communicate his experiences in a language understandable to people accustomed to European thinking. T know only part of Aurobindo's writings. It is too big a task and too specialized to compare his writings with previous ones; and in particular, rus vision on the future of man's evolution. However, in the books Synthesis of Yoga and The Life Divine, and the anthology of abstracts of his works by Otto Wolff, the similarities with and agreements with biosemiotics are so obvious that I cannot refrain from quoting the following: "The thesis that there exists a life higher than mental activity is the basis of Indian philosophy. To acquire it and to organize it is the real goal of the Yoga methods." Thus nature is an evolution or a progressive self-manifestation of an eternal hidden existence in three consecutive forms as in their three phases of ascent. Therefore, we regard the following as the precondition and assumption for our total activity: bodily life, mental existence and the veiled spiritual existence. This spiritual existence is in evolution the cause of the others and also the result. " God is a person and not an absolute being or a neuter, non-active entity of pure ageless infinity. The original and universal existence is 'HE'." The spiritual life in the world can transform the material one into his own image, the image of the divine being and that is his real mission. "We see therefore, that existence has three essences: transcendent.

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universal and individual and each of them includes the other two either overtly or in a concealed way." "God's potentiality to manifest Himself, to evolve Himself in an individual, that is the secret of the enigma; God's presence in the individual and His purpose of unfolding Himself, is the key to the world of this knowledge and non-knowledge." "The contact between human individual consciousness with the divine consciousness is the essence of Yoga. Yoga is unification of that which was separated in the p o w e r p l a v ° f t n e universe with its real true self, origin and universal existence." These quotations suffice to show the relationship of the spiritual evolution theory of Aurobindo and biosemiotics. Nature is in its evolution a progressive self-manifestation of the spiritual divine being, which on the other hand is also - through evolution - the cause of bodily life and mental existence. The spiritual divine being is not only the cause of the evolution but also its goal. Biosemiotics connects the relationship between God and His creation with the principle of communication: God in His infinitude and eternity is not identical with the spiritual essence of nature, which develops in evolution and becomes the spirit of man and enables man to encounter God and experience Him in His holiness. Nature is not the direct self-manifestation of God. God is revealed and presented ,in nature but this manifestation is the TS answer to the creation; in which God created his spiritual image. He maintains it and communicates to it His own being as intention. Thus TS became the spiritual nucleus of nature and its evolution. Nature conducts a dialogue with God which reflects God's essence. This is a variation of the description of Aurobindo's relationship of God and the world. Aurobindo's philosophy developed in the first place as a conceptual comprehension of his experiences: biosemiotics is an interpretation of the communication processes, which mediate these experiences. That makes the variation understandable. But more important than this variation is the agreement of the interpretation of evolution as ^progressive inner adaptation or inner approximation to the divine principle as basis of this evolution. Aurobindo describes the last phase of evolutiori as fulfilling and redeeming, as a transformation of human consciousness out of ,the confinement of the ego ties, out of the exclusion of Thanatos individuality into a super mental extension, openness and universality. This super mental sphere is characterized by properties corresponding to biosemiotic TS and has the same leading role in evolution. "Evolution, as we observe it in this world, is a slow and difficult process and uses generally millennia to gain permanent results... In contrast, an evolution in daylight is possible, not any more in darkness, in which the evolving being is a conscious and participating collaborator and that is exactly what is needed. Then there is no necessity anymore for the slow step of conventional evolution, then a sudden change may appear, one rapid transformation after the other, which would appear to our normal present mind, as a result of a miracle. *

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The full emergence of the superspirit may take place through a sovereign manifestation, through a descent in the consciousness of earth, a sudden absorption of its power and revelation of its form, through the creation of a super mental man and with super mental life A spirit of light will appear in> stead of the present confusion and suffering of this terrestrial uncertainty. It is likely, that also those parts of mankind, which cannot reach themselves the spirit of the light, nevertheless will become aware of its possibility and will turn to it." This picture of the future evolution of man recalls no doubt the Jewish^ idea of the coming of the Messiah and the foundation of a new order of human life and nature. What is specific for Aurobindo and the Indian roots of his theory of evolution is, however, that this supermental transformation of man will be obtained by Yoga. We mentioned already how through Yoga a direct communication is established, which neutralizes the limitations of individuation's actual genesis similar to what intuition does in ecstasy. "Consciousness of the superspirit is a cosmic consciousness and in this absolute self of universal consciousness, the individual lives. The individual, self is closely connected to the consciousness of the super spirit, which becomes an object for knowledge...All the time the basic feeling of unity with theobject (consciousness ofthe superspirit) is present, because without it, there would not be supermental knowledge." It is clear from these words that the mental act appears here already in the fusion phase, where a separation of subject and object of the experience, did not yet take place. For example:" All thought in the superspirit has the quality of intuition , inspiration or revelation and all inadequate knowledge will be elevated by an increased development of these forces." The supermental transformation liberates in man also parapsychological facilities, which we will discuss in a subsequent chapter. "The new power of consciousness... manifests and transforms...also those rare facilities and that all-encompassing power and knowledge, appropriate to our subliminal self and which seem to us now occult, mental curiosities, even abnormal." Yoga is a methodical training of IA under the auspices of the Eros principle and the mediation of inner systems. It demonstrates the dominance of the noetic over the neural and all previous systems however, it neglects the Thanatos requirement for separation and differentiation and the transmission of corporeality through the outer systems. "According to its nature all Yoga is a rebirth." writes Aurobindo. "It is the birth out of the ordinary, the intellectual]zed, material life of man, into a higher spiritual consciousness and a bigger and divine existence." The comparison with birth is justified, because one aspires-for a new course of actual geneses and henceforth a new constitution of the personality. Every actual genesis is an analogy of ontogenesis and new courses of actual genesis will therefore restructure the personality. How this new form of actual genesis creates a new personality, one can learn from Gopi Krishna who reports about his peculiar experiences with Yoga. These descriptions of a detailed nature cany the impressions as if one reads a scientific report.

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The title of the book is: Kundalini: The Evolution Energy in Man. It has an introduction by Frederich Spiegelberg, professor of comparative religion and Indology. Likewise there are comments by Dr. James Hillman, director of the C.G. Jung Institute, Zurich, facts which make Gopi Krishna's book seem authentic also for professionals and scholars of Indian mystique. No doubt, man who experiences ecstasy through meditation, is very fortunate. Man disembarks from the confinement of his ego, his consciousness enlarges into the universality of TS, because the ego does not separate itself anymore. Gopi Krishna's report presents such an 'inner change. But this report also proves that this ecstatic experience is not due to "normal" actual genesis. It intrudes in the experience towards its end. When Gopi Krishna focused his attention to it, it disappeared. That is a very important hint. The way these ecstatic experiences appear, reminds one of psychopathology, attacks of psychomotor epilepsy and the changed experiences of a catatonic schizophrenic. That does not mean that ecstasies of mystics, shamans and holy men, of Yogi's and Zen-Buddhists, are psychopathological phenomena as some psychiatrists believed. Not only a minus but also a plus of meaningful information may hamper the normal course of actual genesis. The sexual experience with its increased stimulations leading to orgasm, is an illustrative example. Kundalini is the name for a kind of vitality, which in this Indian approach, comparable to latent electrical energy, is located at the bottom of the vertebral column between anus and sex organs. It is imagined as a curled-up snake, which when awakened - arises and sends its energy through certain canals along the medullary cord in the direction of the brain. Details are not so important, but more so the phenomenon of the revival (Erweckung) as described by Gopi. Krishna. The location of the snake points at the relation between energy and sexual power of man. The power of the not-spent sperm will be sublimated to some extent in this energy and ascend with it to the brain. Krishna's description is very similar to the sexual experience with its acme in orgasm, but maybe this acme is more ecstasy than orgasm. In 1950, I compared orgasm and ecstasy as to the course of actual genesis as well as in their neurological aspects. Biosemiotically, there are important concurrences with the old Indian" teachings of Kundalini although, at the time of writing; I did not know anything about Indian mystique. Orgasm and ecstasy have in common that both interfere with normal individuation of actual genesis. The ego looses its ability for active inner self-assertion, for reification at a distance it is flooded by the stimulating, fascinating and captivating power of the experience. As to the relation to the body, orgasm and ecstasy differ. According to the Greeks, spirit and soul are liberated from the body; orgasm in contrast is an increased fulfillment of body experience. We saw already before, how individuation is based on the innervation transmitted by the gastrular systenrand the regulation of body statics. In ecstasy neural functions are dissolved from their ties to the gastrular system. The primary completions of the stimulation of the fusion phase passes easily through the polarization

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of the second phase into the secondary completions of the third phase of actual genesis. The sexual experience reaches fulfillment in the ejaculation reflex and orgasm without the necessity to develop its actual genesis beyond the fusion phase. It is the nature of the sexual drive to increase, through sexual stimuli, the primary completion of the communication process to such an extent,, that the gratification of intentions takes place in the fusion phase without polarization and individuation of the experience. Actually, the disposition for polarization and individuation are built-in in the structure of the CNS by means of the differentiation between ventral and dorsal, ipsilateral and crossed centers, where thefifst (ventral, ipsilateral) represents the own pole, the latter the opposite pole. The parasympathetic centers represent the own pole and the sy mpathicus the opposite pole. But all these structures of the central,and peripheral nerve systems are not used in the sexual experience for the purpose of actual genetic development of individuation, but function on the level of the picture phase. This communication in the style of the picture phase is the basis of the fusion phase of all experiences, out of which they develop normally to an individualized form. In the sexual excitement this development fails to appear as a result of the strong primary completion. Orgasm leads to gratification (fulfillment) already in the fusion phase, without actualization of the ego as individualized subject. That is the reason the ego cannot master this experience in the regular way. That is very significant because in the procreation a new individual comes into existence, where man and woman return, as individual subjects, their function and hand.it to the original creative TS. Though sexual excitement and orgasm belorig to the experience of the individual, the individualized form of orgasm is not outspoken. In that, orgasm is similar to ecstasy. Thus we understand, that people after an ecstasy state, feel as if they were reborn. The creative power of TS manifests itself in the orgasm of procreation as well as in the outburst of ecstasy. Therefore Sri Aurobindo and Gopi Krishna are right,, when they postulate rebirth as the goal of their Yoga method. In our previous detailed analysis of the psychophysiology of orgasm, I stated that what can enhance the ecstatic experience, are the components of sexual libido arising from the structure of the opposite pole and the sympathetic components of the vegetative nervous system, in spite of the fact that orgasm and ecstasy are different. This theoretically-assumed connection becomes manifest in the phenomenon of revival of Kundalini (Erweckung). This proves to what extent the Indians succeeded in developing the possibilities of experience to a special height. After thebookJCimda/mi, Gopi Krishna published another book: Biological Basis of Religious Experience. Carl Friedrich von Weizsaecker, physicist and philosopher, wrote the introduction in which he tried to approximate the

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naively formulated statements and conclusions of Gopi Krishna to the spirit of objectifying science. Gopi Krishna's book is short. But taken on the background of the previous book it is worth while. It is full of the-conviction that without insight in "the phenomenon of revival, one cannot understand neither the nature of man nor his relation to religion. "Nothing like a Kundalini immediately after his revival, can prove the existence of an all penetrating, omniscient intelligence behind the various phenomena of life. No other play, nor the unbelievably supernormal testimonies of mystics or media can do that. In the example of the Kundalini after his revival, we witness a man becoming aware the first time that this unimaginable cosmic intelligence is present at every site of the universe-and that our total personality, ego, consciousness, intellect etc. is only a small bubble in the ocean." Here we see presented on the basis of experience what we call in biosemiotics: transcendental subjectivity. Gopi Krishna emphasizes time and again: "that Kundalini in man is the energy and mechanics establishing evolution." "A law is operative here, whose nature and meaning is not yet disclosed by science." This ignorance rriay hamper the positive possibilities of further evolution of mankind and lead mankind even to the destruction of atomic war. This pessimism is nowadays popular, but nevertheless we have to listen carefully to Krishna's ideas. > Werepresent the same position though from anotherangle.lt is important to gain a new understanding of the law of evolution if man wants to stay alive in the present and in the future full of dangers. Certainly we do not endorse Gopi Krishna's explanation of the ascending sperm and its energy. Nevertheless, these ideas and concepts of olden times have to be regarded by us in addition to the parallels with Freud's theories of libido and sublimation. We mentioned already that the addition of sperm to the oocyte, the fertilization, and the resulting diploidy, are the paradigm for the representation of own pole and opposite pole in the superimposing layers of communication systems in evolution. An essential principle of ascending evolution is founded by sexuality. Actually, the idea of evolution fulfilling a purpose in the history of man does not emerge from Indian philosophy. Von Weizsaecker states correctly: "Indians such as Gopi Krishna adopted this idea of evolution as a piece of secularized Christian thought. He is very well aware, that with this concept of secular evolution, he is in conflict with Hindu traditions which strive to ascend towards the One and remain there. The philosophy of the open tirrie is a Hebrew-Christian philosophy." This Hebrew-Christian philosophy plays an essential role in the evolution of the noetic system. Before we discuss that, we have to take a position to Buddhism.

Chapter

Buddhism

T

Thirty-Seven

and

Zen

HE REBIRTH OF the personality through Yoga meditation is a way to redemption. Buddha saw and preached a more radical way. As aresult of Thanatos participation in all parts of creation, life is beset with deprivations, frustrations, pain and suffering. Buddha was not satisfied with weakening or eliminating this principle of finiteness and suffering by means of the gastrular system as was mentioned ,in the above described ways of redemption. He denied any form of creation, any expression of meaning in pictures or bodies, ariy fulfillment of intentions, directed at realization in the world. Because, with every step in the world, the Thanatos principle is participating and hence the necessary sources of suffering. It is important for Buddha to intensify the inwardness to such an extent, that no way of externalization (Veraeusserlichung) is possible anymore. That is nirvana, the return to the endless, formless emptiness preceding creation, the liquidation of those intentions of Eros and Thanatos which created the world and preserved it. But the salvation of this condition reveals already that we deal here with a form of ecstasy. This is obtained in this case by elimination of any sign system transmitting life, the ego looks for a direct and exclusive fusion with TS. It pursues its own super individual spiritual basis, beyond time and space. This kind of fulfillment is called by Buddha nirvana. This emptiness, called nirvana is the absolute reality behind the illusion of appearances it is also called an inexpressible state of consciousness. No doubt, Buddha's teachings qualified his students.and followers, to suppress all drives coririected with life and to take up a position of self-denial and love of fellow-creatures, as is taught in Christianity. Christian and Buddhist monks have many things in common, though their spiritual structure is different. But the basic direction of IA is rooted in the laws of evolution. Therefore, Christian and Buddhist monks experience similar

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appearances in their lives and behaviors in spite of their different histories and preconditions; Buddhism is an instructive example of man's striving for redemption. But of course one cannot exclude the Thanatos principle as long as life goes on. One can try to diminish its impact,.when one tries, ascetically, to limit the requirements of life. But real ecstatic redemption experiences are only obtained by few. The search for new ways was continued by other people under the influence of Buddha. One of these new ways, represented particularly by Japan, is ZenBuddhism. Experts of Zen, e.g. Eugene Herrigel, emphasize that it is impossible to grasp Zen by means of concepts. Only the hard way of meditation leads to Satori, the illumination (enlightenment), and then one cannot express in words what it is. I am not a Zen student. Nevertheless, on the basis of biosemiotic analysis of ecstatic conditions, I feel I can explain why Zen differs from other ways of redemption and what happens, when one becomes a Zen-master. The Zen master does not deny life and the desire as a condition for rebirth like Buddha, but he refuses to participate in life as an individual, a self, an ego. That seems to be paradoxical, because it is impossible to be an adult without having experienced an individuation process in the actual genesis of experiencing and behavior, resulting in the formation of an ego. But we know from many discussions that there are two styles of communication not included in the individualized form of experience, namely the morphqgenetic style or picture phase of communication preceding the individuation of experience and themental acts, originally not determined by any individualized system,because they originate directly from TS and are therefore super individual. When analyzing Gopi Krishna's mystical experiences.we-found already that they elapsed from out of the habitual individuation of his experience, because conscious acts start already in the fusion phase. It simply did not reach the second phase of actual genesis, namely polarization, which is not only the basis for individuation but causes also the separation between subject and object. The TS intentions in the picture phase found a direct fulfillment in TS acts in the noetic phase and vice versa; mental acts were fulfilled in the picture phase of communication without the mediation of the individuation process. That is in any case how we understood Gopi Krishna's experiences and poetical works. In that way we also can understand Satori, the illumination of the school of Zen. Satori is the implosion of an ecstatic revelation, characterized by a special content (as a result of preparation) but essentially belonging to the mystical experiences typical for South-East Asia. Like other ways to redemption, Zen is an expression of man's strivings for I A, however East-Asian in its attitude towards personal salvation and original as to its non-consideration of Thanatos. Herrigel presents an outstanding description of the method: "The Buddhist's startingpoint is that life = suffering. But what would happen if the primary experience was the opposite? Life would be joyful, and the world would be perceived as happy harmony. Would not the illumination be different, i.e. also happy and joyful? It should be possible to perform concentration exercises without any preliminary theme, i.e. to enter a road without anything definite, objective.. .without ariy preliminary philosophy."

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"Buddha promised that there will be illumination.- Maybe it will turn out differently without suggestions ifone only would exercise towards submersion, to become completely empty without any. program. That was the way of Zen. One cannot state, how long the nothingness was tried. But it succeeded, Zen in China and Japan proves it. What reason for de-attachment from existence would the Zenist have if he would confront it completely neutral. The explanation can only be historical: He knew that there was enlightenment and that there was a way. Afterwards, he could say that his experience was the big liberation. Liberation from what? In which way? Only the whole will answer that." We do not have to go into all the details. We only have to ask ourselves: What is the big liberation biosemiotically? "For the Zen Buddhist, whatever exists, exists outside of man; animals, plants, stones, earth, fire, water exist without any demands in the middle of existence, not being able to leave that origin." Man, however, lives ex-centric. He steps out of the middle of existence. The more he feels himself an ego/a self, the more he removes himself from the center. If man, confused and lost by his ex-centricity, strives for the. safety and; the innocence of existence, known to him from the goal-less examples of life, then the only possibility is: radical reversal (turnabout). In Zen reversal means" homecoming, repair of an original but lost condition." In order to live in the center like animal, plant and everything, man has to choose a way which denies everything ex-centric. We know this kind of proclamation. We mentioned already a modern form in Klages' metaphysics. Klages is of the opinion, that the ex-centricity of the spirit and the ego of man is equal to a sentence of death. He regards a turnabout and a homecoming as impossible. In Plessner's book: "The Phases of Organic Nature and Man " an opposite attitude is presented: Man's excentricity is something positive. We know the theme from the Bible story of man's expulsion from paradise. Following Eliade, we mentioned the constant innovation of life (based on the history of early man) and the idea of innovation by reversal, returning (Rueckkehr) is also one of the components of the Jewish faith in the Messiah. What is important, is that according to Zen, the salvation is feasible for the single individual and a matter of learning appropriate techniques. Zen is less prophetic because of its Buddhist origin and less future-oriented than the teachings of the Hind mystics such as Sri Aurobindo and Gopi Krishna. However, on the basis of hundreds of years of experience they established the training of their priests in such a realistic and controlled way, that, according to Herrigel, one can learn in a unique way very important human wisdom. One finds accurate data how one can suppress those actual genetic functions of the inner adaptation between systems, which emphasize man as an individual and how one, nevertheless, can reach a higher phase of humanity. I cannot discus in detail the treatment of the apprentices in the Zen-Buddhist monasteries but wish to single out a few traits of their education which seem important to our analysis. "The specific spiritual training starts with purification and cleaning of the power of contemplation. Afterwards the novice is trained to absorb reality even circumstances which are insulting and repulsive. All the time he has to immerse himself in new perceptive contents, until he knows them by heart and can recall them so vividly as to represent all the physical peculiarities" Then he is taught to single out the essential of the perception in a few lines.

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These instructions remind the beginnings of Hiisserl's phenomenological philosophy and his appeal: "Back to the Essentials" and the development of eidetic intuition. This relation can be seen in man's turning to and respect for reality. But a Zen-Buddhist is naturally not interested in phenomenology but in the encounter with the process behind reality. He needs an increased power of perception in order to accomplish the meditation. This starts with breathing exercises in the lotus-position. The breathing is the result of IA of the gastrular, neurular and noetic system to the cellular communication style. The air for breathing is not an alienable partner of communication as a body or an appearance; the body is fused with the air like a cell with fnolecules and ions absorbed from the environment. Though acts of the will control the breathing, the ego nevertheless can learn to adapt to the breathing as a reflectory impulse which does not'require individuation. "Every breath is established in a state of consciousness and concentration, even counted in the beginning. At the end, one = breathing; one is breathed. The respiration finally found its own rhythm unobserved by the breather." The relation to respiration is taken as an example for the attitude towards all inner- and outer stimuli, which could disturb the ego's concentration during meditation. One has to disregard'them as an uninterested observer. The object of meditation is the so-called Koan. It requires much effort and does not allow a comfortable dreaming gaze." (Vorsichhintraeumen). Herrigel adds many examples of Koan, one of which I will quote here: "Haku-in (one of the most famous Japanese Zen-masters, creator of the Koan meditation) used to lift one hand and to invite his students to say which tone it produced. Well, how are things?" I will not describe here the various stages of the exercises taking place during many weeks and the concentrated thinking efforts of the students while they try to solve this unsolvable task. It is obvious right from the beginning, that there is no solution to this problem, neither in the world of real perceptions nor in the world of thoughts. But if the master poses the question, it has to be solved. The student is convinced about it, because he trusts his master. Therefore the student concentrates and is blindly obedient to his master, unflinchingly. Then, one day, when hearing a call, a loud noise, a painful stimulus, the tension comes to-*an explosion, Satori, the illumination comes through, the novice sees the solution, he is very agitated, starts sweating and trembling. When he turns to his teacher to tell him the results, he stammers or is mute. What has been evident to him, cannot be said. Herrigel, who lived in a monastery and experienced Satori, emphasizes the indescribable aspect of the condition and adds metaphysical interpretations corresponding with the biosemiotic interpretation of change in the CNS function. Satori is an ecstatic condition, which in actual genesis skips normal individuation and ego-constitution, and finds fulfillment in a direct link between the fusion phase of the experierice process and the conscious comprehension. It is not the ego which thinks and sees here, but the creative basis of TS communicates itself on the picture phase. Out of this creative, super-individual

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foundation noetic acts appear, which present the communication to a conscious intuition, without generating first an object and a subject of experiencing and knowledge. We analyzed a similar condition in the case of Gopi Krishna; only the preparation and the underlying philosophy is different in Zen-Buddhism; therefore, we see differences not only in the state of illumination but also in its implications. Zen does not know an all-encompassing self, no Atman, no Brahman with whom the meditating novice can expect to be united mystically. In this school, there are only concrete things, which focus on the intuitive attention and concrete Koan questions which have to be solved. The attention is focused intensively on the origin of intuition and the question ofthe picture-phase communication. Outofasudden direct revelation of the creative nature of this origin with its omnipotent erotic potential - even an unmoved hand can be heard - Satori is born. The inner nature of reality, i.e. its meaning creating basis is revealed and generates in its turn a completely new relation to its external appearance. Herrigel characterizes this new relation. Everything is for this new view "important in the same degree, the most important as well as the least important. They impress as having an absolute accentuation, as if they became translucent such as things which cannot be seen by ordinary eyes. This is not a horizontal relation, from one thing to another like other things in this world; it is a vertical relation, through everything until the deepest layers of its origin.; One sees things intuitively from the origin of being and understands them. They point out - beyond themselves- to the origin of their being but in such a way that this origin is the same as in the presence." I could add many instructive descriptions of Herrigel of the nature and the influence of Satori and the change they bring about in Zen-novices. But all would, confirm the biosemiotic interpretation of change of function caused by real ecstasy in the course of actual genesis of experience and behavior. The new view, the newly experienced relation does not take place "horizontally from object to object within the world of objects, but through the object right to its origin." It is thebeginning of actual genesis, which became a partner, not the finished thing, which as object confronts a similarly finished subject. "The intuitive observer," according to Herrigel, "does not feel a subjective pole, confronting things and-objects, but experiences the existence as the incomprehensible pole and himself together with everything he encounters, as the other pole of existence, which, like himself, stems from the same origin." I analyzed intuition (das Schauen) biosemiotically as a form of communication towards knowledge and thought and focused particularly on the direction of intention and the pole-formation. In intuition the temporality of experience predominates. "The spiritual poles fixed on the presence do not separate out of the primary fusion; this present-pole of the soul, composed out of a previous bodypole anda world-pole confronts the active past as a picture-like pole. This separating power of matter.,(i.e. the Thanatos principle)."is not related to the connection of one spiritual pole to the body, but more to the connection with the presence." (1950 p.48) Intuition is accompanied by a rearrangement of the inner polarization, a

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These sentences are a bit cornplicated because at that time, intuition Was related to mediatingstructures and functions of the CNS. But itshould be clear from the -use of the concept-pole that we dealt with the same intentional structure of inwardness, which, according to Herrigel, is so important for the intuition of Satori. Now we have an idea of the great liberation which, accordirig to Herrigel, is experienced by the Zen-novice. Through the dominance of intuition with ecstatic fulfillment, the normal individuation and ego-formation, are eliminated. "The most important thing is to loose the ego; ego has to be replaced by id (Es)" Herrigel describes still another stage of meditation exercise: "Submersion without a specific theme, i.e. without Koan." The meditating persori "is not focused any more to a certain question, but directed to unspoken questions, a final question which cannot be asked in words. It is not any more a matter of illumination through intuition,'but an illumination by union a state which can be obtained by protracted meditation." "Then it may happen that a person, deeply submersed, feels himself iri a luminescent darkness; he perceives appearance of light. Where they come frbrri and what it means, I do not know." I suppose that in these phenomena"reported by Gopi Krishna and others, we deal with an inner adaptation of the neural system to theawakenesssof consciousness, i.e. asymptomofthe high readiness of the noetic system, which, however, does not express itself in acts of the ego neither in constitution of things. "'"But then it happens, one does not know how: one feels as if swallowed up by a whirlpool, drawn to endless depths, then ejected suddenly returned to oneself. It is a kind of convulsive waking-up, not gradually but accompanied by" cold sweat... This Satori is perceived as a kind of knowledge; that what I was looking for is in me and all those things. This world, this thing here is it and is riot. It is something, but it is not the essence; it is void, but it is not nothing. It is existence and nothingness, nothingness and existence; both is right and both is wrong the moment one thinks it and expresses it." Everything is so simple as child's play, matter of fact, and one is in possession of complete freedom. This freedom is not only untouchable by gladness and suffering, love and hate, but to be able to experience both and nevertheless remain independent, not to lose oneself in them, not to vanish. And this is the difference with the zero-experience of the stoics: one is on top and inside and hot. Whoever came there is not purified by suffering neither destroyed by hatred, nor dragged by gladness, nor surrendered to love. He is surrendered because he is not. "The tendency of this behaviour is pure goodness, the only thing that grows in the same measure it disappears, "calmness, confidence, to be sustained (Getragen Seiri)." That could be an idealized description of the inner structure of a Zen-rriaster. I do report but do not have personal experience:" But according to man's tendencies, the described experience and behavior is possible. By weakening the individuation process in the fusion with the picture-phase of TS, we arrive at the first stage of Satori; by the additional openness for the super individual of TS in the noetic system, one arrives at the progressed stage of Satori. In this way, we get a systematic excavation of the typical individuation and constitution of the ego, obtained both from its initial as well as from its terminal phase. All

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of TS in the noetic system, one arrives at the progressed stage of Satori. In this way, we get a systematic excavation of the typical individuation and constitution of the ego, obtained both from its initial as well as from its terminal phase. All the paradoxical formulations are then justified. The organization of communication processes in Satori does not prevent any more the connection of paradoxical stimulations (between cellular, gastrular, neural system; between inner and outer system) with the experience, because the individuation does not regulate these fusions but reduces them to unequivocal contents. The organization does not require any more that mental acts continue the individuation until the constitution of the nucleus of the ego, before they are, able to answer conscious contents. The super individual potential of TS in the noetic system takes effect before it is connected to the own-pole and is individualized. Weakening of individuation means limiting Thanatos' influence because actually Thanatos' intentions introduce individuation and complete it. Thus, Zen finds its place in the methods of inner adaptation; they reach a complete fulfillment because they do not consider the Thanatos' requirements to the full extent. It is a way of redemption and no doubt a powerful and well-founded way for those who master the method. However, because of this avoidance of Thanatos, it loses the stream of human evolution. It leads, though, to the salvation of the individual, while the noetic system is matter of groups of people, nations and states with its main task of redemption. Zen does not accept any responsibility for the future. "Whatever comes, comes," writes Herrigel. "Whoever arrives...; without complexes he can live from day to day and reach fulfillment and leave the future in the dark of fate." We ask whether this readiness to take everything for granted can be the answer to man's problems today. The evolution of man chose the Western and not the Eastern way; it took the way of Jewish, Greek and Christian civilization. Zen, however, deserves our interest as an accessible and .popular way to redemption. Zen is a translucent symptom of man's struggle for inner adaptation. It offers an insight in this struggle, especially when compared with western methods for inner adaptation.

Chapter

Thirty-Eight

Christianity

C

HRISTIANITY AROSE FROM the Jewish religion, the Stoa, the Greek philosophy developed by Hellenism, the Gnosis and the •Mystery cult of those days, and with that development, Christianity became an essential factor in the evolution of the noetic system. When they became Christians, the pagans found a way appropriate to their nature, to guarantee their spirit a freedom in relation to the animal systems, made possible by European culture and science. The Greeks, being pagans, did not have this freedom though their spirit was highly developed. Their thoughts and values were too much attached to the senses and the body, to pictures and to beings observed in those appearances and were not able to realize independent intentional relationships. This kind of pagan became Christian. How was this transformation brought about? The description and interpretation of the history of this period is established so thoroughly and iri so many aspects that we want to single out here only those aspects relevant to the evolution of the human spirit. Palestine was ruled by Roman conquerors, the Jews suffered much from the taxes imposed by the Roman procurators. The cohesion between the various sections of the religious state was loosened as a.result of the intrusion of Greek-Hellenistic culture. The Saducees, an aristocracy of temple priests and wealthy people approxirriated the Romans for social reasons and wished to assimilate to their habits. The Pharisees were the middle class, looking after the spiritual world of Judaism by studying the Holy Writings and observing the laws and safeguarded themselves from

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foreign influence. The great masses of the "population, without much education and means, were ideologically phariseic. Apocalyptic ideas about thedestructionoftheworld, and the coming of the Messiah announcing a better world, were widely spread. Actually, the messianic idea in the sense of the prophets represented a steady hope for the people, especially when repressed by foreign conquerors. When the Roman repression increased, the people's expectation took on direct, even illusionary, proportions. The Zealots pushed for armed revolt in order to force a time of new freedom; others, the Essenes, not less futureoriented, withdrew from the political situation and the official temple services and created a separate religious group existence. Compared with the requirements of the Torah (the five books of Moses) and the prophets, both society life as well as temple service were in a process of decline. In the eyes of the pious, the people lived in sin. Such pious people founded societies in which they would conduct a pure life closer to God. They developed new ways of inner adaptation to guarantee the dominance of the noetic system, ways which became more obvious to Jesus' disciples and became later on the foundation for Christianity. Influenced by Persian and Gnostic ideas, one was inclined in this period to regard the world as divided in a realm of Light and a realm of Darkness, a kingdom of Good and a kingdom of Evil. The Essenes, for example, adhered to such a radical separation. In the Qumran settlement, they lived according to the instructions of their founding father, called "Teacher of Justice," who later on was killed by a sacrilegious priest, a son of darkness. Now they were the people chosen by God, "a new covenant." Baptism and other purifying rituals played an important role in the initiation rites of this society and also in the everyday arrangements. Sensual enjoyments and everything that was regarded as carnality (carnal lust) was devaluated, marriage was advised against. Poverty was regarded as independerice from the strivings of sinful society. Life of the societies was very intensive, regulatedby laws and regulations. There was no private property. The end of the world and the coming of the Messiah were regarded as imminent by the Essenes. According to historians of that period; the arrangements of life and the religious idea of Jesus' group were quite similar to those of the Essenes. Whether there were mutual influences or not; both groups were struggling for a new phase of inwardness and tried to free themselves from animal systems. The noetic and the neural systems were very future oriented as a result of the belief inthe end of the world and the coming of the Messiah; the body and its requirements were not required as presence and were easily devaluated. Baptisms and purifications and strict adherence to noetically determined laws, were reinforced by the belief to be chosen and to belong to the Kingdom of Light. In that way the dominance of the noetic systenvwas guaranteed. The a-sexual brotherliness of the congregation and the renunciation of private property, contributed to a spiritual life. The wish to exist as a pure inner spirituality differentiates this sect from the Pharisees. The pious Jew tried to integrate the body requirements with

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the spiritual laws and did not fight them as the origin of sin and lack of cleanliness. He did not suppress them as the origin of sin. The dominance of the noetic system gained a different character as a result of the denial of the previous systems, a feature more prominent in the Paulihian foundation of Christianity. u Similar to the lifestyle of the Essenes are the spiritual movements of Hellenism such as the Stoa, the Gnosis, the rites of,the Mysteria: They are expressions of the intentions_of the noetic system, namely to dominate the animal systems and to.root the ego and consciousness of man in the world of the spirit. According to the ideas of the Stoa; the cosmos is an inspired living creature, whose matter was shaped by.Logos. It is divinity itself, or in other words, the divinity is the general law of nature and as such it is necessity and compulsion. Man has to understand himself in the framework of this complex. He has to recognize its existence as Logos existence and to perceive its identity in connection with the world,Logos. Likewise; its constitution should correspond with the arrangement in the cosmos, that is, God's polis, when the Logos is the prevailing law. (Bultmann) "If man lives according to the will of nature, all differences of rank and dignity become meaningless. Also the differences between slaves and free men; because all men are equal by mature and have the potential of freedom." From this quotation it is obvious that the Stoa projects the structure of man's noetic systern onto the cosmos and deifies the Logos. 1 Transcendental subjectivity in biosemiotics and the Logos of the Stoa, have related functions and actually the freedom of the ego is founded in a similar way. Man can be free if he differentiates between things which are at his disposal and things which are not at his disposal; "At his disposal is only his inner life, ideas; desires, and wishes; all the rest is not at his disposal, whatever comes from the outside, even his body and whatever there is good and evil, every external life situation, every fate which can hit irian." The relation of the spiritual acts and the transmissions of the other systems is interpreted here adequately and also the conclusion is drawn: "Health and illness,.exile or contempt, for the wise man everything serves one purpose: the preservation of his moral force and spiritual freedom. He withdraws in himself and recognizes in his own clear thoughts, the divine cosmic law, which he anyhow cannot change. He affirms it, he permits fate to do with him whatever it Wants and in that way he preserves his inner peace " This stoic form of inner adaptation, no doubt, is a magnificent demonstration of the dominance of the noetic system. If man identifies his own will, with the cosmic law, then he can adapt to any situation, because he regards it as necessary. Recognizing the necessity; the ego realizes its own freedom. This is a radical prescription that guarantees the ego's superiority at any time. In this way the ego solves the aim of man's inner adaptation through the evolution of inwardness towards.the dominance Of reason and inner freedom.

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However, it is a one-sided solution only, limiting Eros, and iri constant readiness to withdraw from the conflictive nature of life. "Do you tempt the wise with money? He despises it! What does he care about the enjoyment of love, or darkness? What does he care about glory and shame? What does he care about fame or death? He is easily the.victor of everything." (Bultrhann) In these words of spiritual victory over everything, what can happen to man through its animal systems, one finds the stoic attitude of the Hellenistic world. But it is really an expression of pessimism, a lack of hopeful expectation of the future. Pessimistic attitudes and assessments of the human situation were popular at that time. At that time, the creative inwardness and Greek performances of art, poetry, philosophy and also Roman, accomplishments of military and political power, began to sink into oblivion. The absence of general, leading ideas, generated a kind of aimlessness in man, a lack of orientation and even of despair. The only values that counted were personal power and wealth. The laws were arranged in such a way that a small leading majority could accumulate more power and assets and the great masses were pauperized and enslaved. Such a situation, is a sign that IA became insufficient as a result of historical changes. Man lived in a. kind of crisis and "was looking for redemption. Christianity is not the only religion of redemption, but the mystery cults and the Gnosis are too. They preceded Christianity, developing parallel to Christianity, or competing with it. J The ardent desire for redemption was so strong because the immanent gods of the Greeks lost their influence, people did not believe in them"any more and in the same measure the observation of nature, people and events, gained more objectivity and scientific standing. This appeal to the noetic system, together with the corresponding increase of the freedom of thought and purposes, weakened the old spiritual ties and the feeling of order and security in the world. No new Values were transmitted that could reinforce the old, inner values in the new system. The continuation of religions, so typical for this period, is an expression of inner insecurity. In addition, there was the burden of the Roman occupation. Roman emperors requested tobe worshipped as gods, especially Caligula. Altars were built, the people were requested to pray to them, although they were monsters in their moral behavior. A reinforced dominance of the noetic system meant a salvation out of this condition. The spiritual and religious movements of this period tried to reach that goal, although it should be mentioned, that cults also existed with opposite purposes, namely the liberation of neural experiences from spiritual inhibitions and this through ecstatic orgies. More appropriate to the nature of the evolution was the development in upward direction to a spiritual sphere, transcending body and earth and corresponding with the superordinate functions of the noetic system, superordinate in relation to the animal systems.

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A higher phase in this orientation was the belief in the influence of the stars on terrestrial events and the astrology connected with it. Later on, the worship of the sun as the almighty god, which penetrates the whole world with its vital power, a "solar" pantheism, was prevalent in the Roman world during the reign of the emperors. True, the sun and the stars are located higher than the earth, but nevertheless, immanent in the world. Religious needs were looking for real transcendence, a spiritual reality beyond the world of appearances, which would be capable of putting man beyond the influence of the stars which— he believed — determined his fate. Here, only man's spiritual nature could lead him turning away from his body and external-rriaterial phenomena, and turning inwardly to his inner spirit and soul. The body was susceptible to death, but not the soul and the spirit. They belonged to a higher kingdom, a sphere of light and spirit or an immortal God, but during life they were like a prisoner incarcerated in the body. During the initiation of the mystery cult, the soul was reunited with God, to whom the cult was dedicated, and in this way, man became immortal. In more radical fashion: The human ego is a spark of a celestial light, exiled into darkness and longing for redemption, to return to its origin. A return from bodily, concrete life to the spiritual-reasonable life of the Stoa is not sufficient anymore; "because all concrete movements of life are poisoned, infested by demons and man has to save his spirit not only, from the body and the senses, but also from his s o u l . . . the anthropology of .Gnosis therefore is trifold, it differentiates between body, soul and self... What this self is, the actual ego, is not defined positively, but indirectly and negatively; it is like a pre-existent celestial spark Of light of transcendent magnitude; it is like a prerequisite of longing, of faith.. The Gnosis is not capable of giving a positive meaning to transcendence, because it cannot free itself from regarding the self as a substance, a spark of light, and seeing the fate of the ego within the category of events of nature." (Bultmann). The Gnosis'mythos reveals an incredible knowledge about conflicts of IA, with whom man in that period was struggling. We can easily "translate'' this mythos in terms of biosemiotic theory, if we identify the celestial light with transcendental subjectivity. Out of the other-worldliness of TS, the acts like sparks of light, flash into the experience processes of the neural system and are caught as ego, connected with the body. They are the noetic system. To permit this ego, connected to the body, to return to its origin, becomes a wish, a longing for redemption. But with every act the ego undertakes, it remains iri the system, in the body-soul reality., "The liberation cannot be accomplished by man himself as self-education or inner transformation." Only, if he receives a message from the other'world,, if he receives a "calling," sent by a messenger out of the world of light, then the element of the other world can be assimilated into the present world. And Bultmann goes on: "for the ego, the incorporation of the non-secular world is at the same time the consciousness of the absolute superiority of his world; he

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recognizes this discovery as a revelation. The adult consciousness of the self understands that he is "called." "The belief in the truth of the "calling," which traditionally is received by a single person, would be the real gnostic existence. The belief .in the message, cosmological teaching as well as a cajl for penitence, means a call to wake up and to de-attach from things down here. This faith is at the same time hope for an eschatolpgical liberation including the ascension of the soul." This faith, this longing for Redemption and the way to Redemption, are similar to the lifestyle and ideas developed in Christianity. The " spirit of the age" fulfilled man with a striving to attach himself to a supernatural principle, with whom his ego could participate, although they could as bodily orgariisfns not be completely part of him. In this striving, they acted in concurrence with IA, evolution's way to a higher and more pure inwardness. The original Christian congregation was a Jewish sect. Ascertaining this fact of the connection with Judaism, covers only one aspect of the Christian religion. More important for the understanding of the historical development, is the radical contrast of the religious intentions. The Jew realizes his or her relations to God while keeping God's commands and prohibitions. The loyalty to law and perceptions guarantees the spirit the superiority of the noetic on the animal systems and leads to the integration of the drives and the moral commandments in an undivided man. Christianity denies this way to God. i The political fate of the Jewish people duririg the Roman occupation, the social conditions at that time, the increasing proletariat in Jerusalem, they all did not allow the development of ideals and joy in the future. Thewish and hope for a radical change was still alive in the poor and uneducated layer of the population and drew the old messianic promise to the point of an illusion. The end of the world, the day of judgment, the beginning of a new era, seemed.to be at hand. Then Jesus appeared and taught the people a radical conversion to God as an answer to the expectation of a radical upheaval in the world. Jesus is full of God, lives out of communion with God, and teaches people to enter this communion. God is merciful and gracious. ManfallsshortofHis grace, if he only keeps the laws or arranges his life according to those laws or has standing in society. Success and honor do not count with God, only by humility and loving dedication may man receive God's grace. The Holy Ghost, partner of the Father and the Son in the trinity, enables man to take part in this communion. To describe the mode of action of the Holy Ghost, IquoteHendrikvanOyen: "The spirit of wisdom (Act. 6:10), the sense for knowledge (the gift for systematic reflection), the faiti% mentioned as a gift, because there are people whose faith.enables them to remove mountains (1 Cor. 13:2); gift of healing (Act 3:6 sqq), prophesying, speaking in tongues and its explanation." But not only the presentation of the power of the Holy Ghost, the whole New Testament makes it clear that in Jesus and the early Christians a new

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way of living, thinking and actirig developed; basically different from the pagans and basically different from the Jews. In the language of religion, Christ was a new creature, a revelation of God. From the point of view of the evolution of man, Christ taught a new tie of the soul to the spirit, accompanied with indifference or denial of thebody. The members of the congregation identified with Jesus in his love to God and rrian, manifested iri his suffering and death. That way they could free themselves from the body systems and direct themselves with spirit and soul to a kingdom of God, a kingdom that was accessible, by faith and hope, to their intuition. Thus, Jesus appeared to thefh as a being completely fulfilled with Eros, to such an extent, that Thanatos was eliminated by this overpowering love. The worldly orientation and also man's lethality go together with Thanatos' function in thebody systems. If these are removed to the background, death looses its impact. Jesus arose from death and when the kingdom of God comes, all dead will rise. "Death is swallowed by victory. O death, where is thy sting? O grave, where is thy-victory?" says Paul (1: Cor 15:55). By his life, teachings and expiatory death, Jesus became the superindividual eiribodiment of creative love and the creative spirit of God, a revelatiori which enabled rrian to identify-with and take part in this possibility to embrace all man as brothers. Agape, love guided by spirit, may give man inner freedom, surpassing the freedom of the intellect, because it does not oppose the demands of the body but overcomes them by surrender to mental and spiritual goals. As love of man, it applies to everybody regardless of natural tendencies (Anlagie), status, nation and on the basis of this love, Christianity could expand far beyond its Jewish origin. Two more properties of Christianity I would like to mention, quoting from Bultmann, two properties important for the evolution of the noetic system: One is the orientation to the future instead of the past. Being tied up in the past means life'with its habits and fulfilling the precepts of the law leading to self-justification of the ego. To a Christian, the past is unimportant, just as he also withdraws from the requirements" of the body. As a result, the own pole, the self, the ego, is denuded from content and is surrendered to faith, hope and the grace of God. According to the words of St. Paul, the original sin of man manifests itself in man's striving for righteousness by works only. In that striving, it is obvious that man boasts of his own power and in that way gains standing with God. In boasting and by boasting, man bases himself on what he has, of himself as the past. The renunciation of his boasting, the abandonment of everything that looks like a benefit and to regard this all as liabilities and even dirt (excrement). "But what things were gain to me, those I counted loss for Christ. (Phil 3:7)" This sentence leaves man surrendering to the grace of God. Faith does not mean anything else as a radical openness to the future, always on the way, without a known goal. The openness to the future, even if God Will impose suffering, guarantees the ego freedom from mental acts, necessary for the active dominance of the noetic system, which in itself, favors the evolution of this systern.

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An additional guarantee for the dominance of the noetic system, is the doctrine of pneuma. In accordance with Gnostic ideas, man receives prieuma through the act of baptism. Pneuma is from that moment active as divine power. Pneuma determines the new form of practical behavior. It is a new possibility of life and freedom disclosed by God's grace. It is man's potential, freed from cosmic powers. This freedom generates the consciousness of a superiority, a certain knowledge, that "neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, norjrieight, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus, our Lord." (Rom 8: 38). This kind of superiority also generated an independence of the world, an attitude of distance towards political and social realities. Bultmann also calls this attitude a dialectic relation of participation with inner distance. No doubt, this attitude favored the scientific endeavors of the monks and scholars in the Christian medieval era of Europe and also in Modern Times. For example: Copernicus had to take distance from the apparent situation that contrasted with his discovery that the earth orbits the sun and not the opposite. The Christian religion corresponded with the spirit of the age and was an adequate expression of the state of man's evolution at that time. For comparison I quote here the vision of Philo of Alexandria who lived from 25 BC to 25 AD, "The creative power of God manifests itself in the logos, which mediates between God and the world." The Logos is also called the only begotten son of .God, prototype of the world and the world spirit. Out of chaos, God created the world through the mediation of his son Logos. Those ideas are not only related to the Christian dogma, they bear also similarity to the metaphysical prerequisites of .biosemiotics if you replace Logos with TS. The reason for this similarity is clear. At that time, one was looking for a new step into inwardness and spiritualization of life, as is expressed in Philo's philosophy 1 and especially in Christianity. This.inwardness is a reaction to the alienation (externalization) of the. religious life that deteriorated in ritual acts and superstitions, which, in the late Hellenistic period; were borrowed from foreign religions. European-history shows how man's intentions changed during the period from early Christianity to Modern Times, from inner -values to external values. One can make objections to this statement. But I. want to propose this thesis in its simple format as a phenomenon of evolution in the history of European man, because it emphasizes a basic trend in this development. It is the biosemiotic scheme of evolution of the noetic system; its active dominance over the neural, the gastrular, the cellular and finally the picture-phase of communication, and together with these changes,,we observe a tendency from inner to outer adaptation.

Chapter

Inner Cultural Reflection

Thirty-Nine

Adaptation His

fory

in of

the

Europe

ofNeurally-experienced Life in the Middle

Ages

F

OR EXPEDIENCE SAKE, we depart from two conclusions, suggested already above, and which are close to our presentations of Christianity. Between the Christian trinity: God-Christ-Holy Ghost and the biosemiotic principles God-transcendental subjectivity-spirit (noetic system); there is some analogy. One may say that our principles are chosen according to European spiritual traditions and from there the correspondence. But that is not so simple. When developing biosemiotic theory, I did not think of Christianity at all. Only when reading Teilhard de Chardin's works and studying the "history of Christianity, was I struck by the analogy. Both the Christian religion as well as biosemiotic theory, depart from God as a transcendentally working'creative power of the world and its evolution. The meeting of pagan religions with their immanent gods arid the Greek Hellenistic philosophy and science with the Jewish religion of a transcendental God, predisposed the belief in a mediator between the world and its transcendental origin. This role of mediation was fulfilled by Christ, which is a central issue in Teilhard de Chardin's christology. Similarly, transcendental subjectivity in biosemiotic >theory occupies'a place between divine creative intention and the material world. TS is the mediator of meaning in the revealed appearances of this intention. Finally, there is the analogy between the Holy Ghost of Christian trinity and the spirit as function of the noetic system of man. The Holy Ghost is connected with Christ and God; the human spirit with TS and God. Christianity put man in such a structure and orientation corresponding

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with the dynamic powers of its evolution. First and foremost, we have to emphasize the radical inwardness characterizing the lifestyle and teachings of Christ. The preparation-for the kingdom of God was at stake; a new spiritual world, substituting for the expected destruction of the bodily material world. Hence, a'derogatory attitude towards the material reality and whatever was transmitted by animal systems, and an over-estimation of mental-spiritual reality transmitted by neural and noetic systems. Religions of revelation and redemption, like Christianity, promised knowledge through enlightenment and salvation through revelation, and in this w a y differed from the reason of Greek-Roman pagans, which was dependent on the animal systems. The Christians learned how to find the value and goal of life in the iriner faith and in that way, they learned to concentrate on noetic-neural functions. The communications" in the world of their faith were-transmitted by noetic-neural functions exclusively. Thus, Christians were prepared, predisposed, to experience ecstatically the martyr's death at the stake, because they dissociated from the burning body. Likewise, the fate of the human soul, the fear of the punishment of hell and the expectation of salvation of heaven, became the center of their interests. Tertullianus, who was one of the first Christian philosophers, was of the opinion that the true Christian is "an angel riding the tamed beast of sensuality." This example presents a clear picture of the relation between higher and animal systems. The process of inwardness of the neural-noetic dominance in this period, is described by Augustinus: "Do not look outside, turn inwardly; in the inner parts lives the Truth." However, this human truth is dependent on the "certain eternal truths which are rooted in God"; it means, if one wishes to think these thoughts, one needs an intensification of inwardness, which leads to God. This turning inwardly, makes Augustinus, the founder of ego-psychology with its capacity to will and to think as a functional form of inwardness in the noetic-neural mediation. Another expression of the noetic-neural dominance is the development and organization of the Christian Church. The political organization of the Roman Empire with its hierarchy of power division and the center of power in Rome, no doubt influenced the ecclesiastical hierarchy with its bishops, priests, deacons and the pope. Both hierarchies are noetic-neural structures and both are influenced by the tendency for social scales (rank and file within the group) stemming frofn the animal systern. However, the sources of the hierarchical system are different. The organization of the Empire was characterized by a great power and wealth of the ruling circles in relation to the dominated ranks, in the first place in Rome, but later on also in regard to the conquered other nations and states. Here we deal more with outer adaptation in the dominance of the noetic over the previous systems, which was expressed in the political authority. The Church taught its hierarchy based on the teachings of the Gospels and the books of the Apostles. This teaching in itself was a process of inner

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adaptation to Christ and to the Holy Ghost emanating from him. This power came from above, from God and was divided and distributed by the Church in stages of holiness. The Church understood that it was the body of Christ and wished to continue its mission, and gather the people in a holy congregation and in a new covenant with God. The Christian teaching and the Church had a great attraction in the early Middle Ages, because they offered entry into an inner and super mundane (heavenly) kingdom, and offered to human potential (in the form of noetic-neural connection) hew possibilities for .development and fulfillment. At that time.the Church was not involved with the political-economic reality and the resulting conflicts. The priests lived and believed with their dedication and authority, that these conflicts could be solved. Nevertheless, the Church in the course of the medieval era, took over the spiritual management also in political and social spheres. The Church in its structure and operations, was an ideal1 expression of a supernaturally determined noetic-neural dominance, which was present in all peoples after the decline and destruction of the Roman Empire. Also this was a result of the laws of evolution. People did not join groups out of economic necessity only, but were also lead by spiritual motives. These groups were lead by feudal lords or by the Church in its hierarchical organization. These structures did not arise solely as a result of the power of the feudal lords or the powerlessness of the vassals and bondsmen, but was inspired also by the responsibility of the first and the fidelity of the latter. In that way, feudal organizations came into being, self-supporting and with inner cohesion, though sometimes fighting with similar communities. A mostessential factor in all this, sometimes prominent and sometimes in the background, was the Christian faith with its call for fraternal love to all man. The noetic and neural systems are pure inner systems: The world of the Christian faith, mediated by those systems, was able to arouse in the rather primitive people, a considerable measure of inwardness, intensive longing for the heavenly things that we can only imagine with difficulty, because we have a different interpretation of brain functions. "Life in medieval Christianity is penetrated in all its relations by religious ideas and is even saturated by it. There is no object or act that is not referred to Christ or to faith. Everything is based on religious convictions." (Huizinga p. 214) Troeltsch emphasized other traits mediated by the noetiCTneural (dominance, for example, the personal freedom propagated by Christianity. This personal freedom collided sometimes with the blind obedience requested by the authorities, but. on the other hand it guaranteed the solidity of contracts and allegiances. In the total population, but particularly in the cities, this freedom led to the development of guilds, corporations of people in the same profession, brotherhoods characterized by the same dress and lifestyle, emphasizing the differences with other groups. * The rriedieval society was not organized in single persons, but predominantly, in.groups and this again corresponds with a neural

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transmission and .riot a gastrular one that appears later. Particularly the higher ranks, the knights and the noblemen, had a professional honor, whose maintenance demanded severe requirements. The knightly duties and manners impregnated the sphere of the courts and nobility similarly to the Christian faith; and it was a moral ideal, related to piety and virtue. But the nucleus was of an aesthetic nature, arrogance elevated to beauty. "Out of thestylized and elevated arrogance honor was born, the central axis of life of the nobility." (Huizinga p. 91) Arrogance and professional hohor'pfesup poses a hierarchy of current social values, and this again, corresponds with the noetic-neural dorriinance of this period. A tendency for ascesis and sublimation of sexuality likewise is derived from this dominance. The body and its demands, the material reality at all, were supposedly not important for the knights. The knights of the monastic orders in the time of the Crusaders and the Templars, were monks. The idea to liberate Jerusalem, the birthplace of Christianity, out of the hands of the infidels, was greeted with great enthusiasm. The journey to remote regions, adventures, fights for the sake of an ideal, accompanied by picturesque tales and fantasies, this all is typical for noetic-neural inwardness. Even more characteristic for this mental attitude is the kind of love of a knight fora woman: "The deep trend of ascesis, of courageous self-sacrifice, typical for the ideals of the knights, is related to the erotic basis of this lifestyle, and is possibly the ethical reversal of ungrateful longings. The need to provide a noble style and form to love finds its expression in courteous behavior, social games, jesting and sport. In all these areas, love is sublimated and romanticized." (Huizinga p. 103/4) It is not relevant to analyze all the appearances of knighthood. We only want to indicate that it is a symptom of an inner condition, representing a phase according to the laws of evolution. In this inner condition we see the development of the. dominance of the spirit over the human experience forms. The knighthood disappears just like other peculiarities of medieval culture, because the spirit produces new aspects out of the experience matrix of man. And philosophy, and even the way of thinking in general, shows the characteristic traits of the evolution of this period. Medieval thinking is looking for the roots of its ideas; the actual reality can be experienced noetic-neurally only in its inner aspects. In order to know the essence of something one does not look for its inner structure not to its history, but one looks upward to the heavens, where the ideas are. The habit to connect everything with an idea is typical for the medieval way of treating any political, social or moral problem. Even the most trivial everyday phenomenon is regarded in its universal connection." (Huizinga p.311). With these words Huizinga characterizes exactly the noetic-neural connection of medieval thinking.

'1>»

Chapter

The Reflection

H

Beginning of Gastrular

of Modern Mediated

Times

Forty

and

the

Experiences

ISTORIANS DISAGREE WHETHER we can determine the end of the medieval period and the beginning of Modern Times and whether at all such a differentiation is justified. But the change is obvious: 17th century man stands in a different world compared with 13th century man. Ideas of a supernatural sphere, heaven and hell, sin and purgatory, which fascinated the medievals, disappear gradually. The reality of nature and environment and the own bodily existence gain importance and significance. It is a turn from dominant neural to dorninant gastrular, from a pure inner system to a leading outer system. All the phenomena indicative of a developing humanism are very instructive in this respect. Instead of God and the images of the world-tocome, man and his reality become the center of interest and not man as a type, a representative of a social class or group out of the social organization of the Middle Ages, butmanasasingleindividual in hisconcreteappearance. In the gastrular type of communication, reality is perceived as a giveri body, spontaneously moving or resisting the movement impulses of the subject. In these alive bodies and their bodily environment, the secret and miracle of our existence is hidden. __ But this body is not permanent: Man dies, the body as flesh falls apart; only the bones, the skeleton remains. We could overcome this fate easier if we occupied our minds with pictures of a life in the hereafter: There was the purgatory; there was heavenly bliss. The Church was prepared to alleviate the liberation of the soul from the purgatory by means of-indulgence money. Anxiety and hope characterized the fate of the soul. However, when the preoccupation with the human soul diminished during the course of the

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Middle Ages and bodily existence on earth became more important, death became a theme, d e a t h . . . the end of bodily existence. The new awareness of death could not be incorporated in.the Christian point of view, because it was not abstract and not limited to the general complaint of mortality. It now became a mental problem and added significantly to the individual suffering. "From the beginning of the XV century, the Dance of Death almost became a dimension of the collective feelings. One presented it in the theatres, wrote literary compositions about it, painted it in frescos in the churches, cloisters and cemeteries. The Dance of Death bec'amie one of the first collective expressions of secular culture. The whole society celebrated here the harsh encounter with bodily finiteness." Together with the disappearance of hope of an existence hereafter, we see the development of a wish to linger on beyond death by means of fame acquired by the individual. Monuments, tombstones and portraits served this purpose. Especially in the paintings, a thirst for everlasting human presence is expressed. An intensive study of the objective bodily appearance is observed. A new appraisal of antique art and Greek and Roman literature was the result of the fact that monuments and other cultural presentations were capable.of immortalizing a person even after his or her death. One was looking for concrete ideals of this world instead of those of the other world, characteristic of the Middle Ages. Antique arts provided the best example for this aspiration. .True, in this interest in the past, there is an element of neural attitude. However, with the bodily monuments of this past, this interest fulfilled already gastrular intentions. The revival of the Antiquity indicates only one side of the humanist movement, expressing the new spirit of the age. Instead of the world of the Church, we see a secular culture, a new European secular society. In its center stands man, independent, energetic with his joy in life and his creative potential. Theauthors of volume 12of Fischer's Weltgeschichte(Ruggiero Romano and Alberto Tenenti) are therefore of the opinion that it is more correct to speak of humanism (and not of Renaissance) if one wishes to characterize the spiritual movement indicating Modern Times. "We preferred the concept humanism to describe the many aspects dedicated to the highest cultural accomplishments, produced by the West between 1450 arid 1550. (p. 145) "Humanism tried to replace the hierarchical spiritual system of the Middle Ages with an approach tending to individualization but on the other hand, aspired a fraternal connection between man. Its ambition to emphasize the dignity of the individual tends to affirm the general value of humanity and nature." This.is a clear expression of the transition from neural to gastrular system in the evolution of the function of mental acts. Corresponding with this change, religion arid science separate. In the Middle Ages, under the influence of the neural system as primary inner system, man answered the

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questions of communication with the world with an answer based on faith. Knowledge was subordinate (inferior) to faith. At thebeginning of Modern Times, man concentrated more and more on a gastrular level of communication, that is, on knowledge and research by means of facts collected by its sensory organs. Man becomes an empiricist, the ideal world of pure faith loses importance and interest. As an example of this gastrular tendency, we see a lively interest in the mechanical movement of bodies and a study of the laws of mechanics. These laws can be formulated mathematically and present man with new possibilities for experiments. It enables man to understand the behaviour and movements of j man on earth and of the celestial bodies, and to'make use of this knowledge. As a result of this new attitude to nature or according to the biosemiotic point of view,asaresultoftheutilization of gastrular knowledge, Copernicus, Galilei,-Kepler and Newton, laid the foundation of ['modern physics and for modern scientific research in general. This scientific breakthrough led to a new attitude to technology. "Since the middle of the XV century, those acts which were designed in the Middle Ages as 'mechanical,' enjoyed a high prosperity." Leonardo declared that "according to man, knowledge stemming from experience is mechanic; knowledge originating from the spirit is regarded as scientific; however,*I am of the opinion that science; not based on experience, the mother of certainty, is vain and erroneous." p. 186 The building of enormous churches was a challenge to technical knowledge and so were the developing army equipment, and these again forced the scientists to determine exactly the laws of mechanics." The era which was to be called Modern Times, was characterized byan accelerated increase of knowledge or in other words by an increased rate of applicability of intellect, "(p.191) The requirements of everyday life became more important to scholars than the moral-religious world of yesterday. This was the period when watches-were developed to measure time exactly; one started to describe more exactly the geography of the continents and oceans and was assisted in this task by .the increasing knowledge of astronomy. Great discoveries were made, the conquest of the Americas, Africa's west coast, the circumnavigation of Africa on the way to India and the circumnavigation of South America by Magellan. A new image of the earth, closer to reality, came about. All these accomplishments of Modern Times testify to the gastrular intentionality and its influence on the spirit of the age. Man planned to arrange himself in a new way towards the bodily reality of his environment and to obtain, new knowledge from it. An important result of all this was the increased productivity. More and more was produced in agriculture as well as in industry, and surpluses were traded in business locally as well as overseas. Far away countries came into closer contact, which in its turn stimulated the development of technology. Another symptom of the change in the world of values was the different behavior.of the dignitaries of the Catholic Church, who used to represent the spiritual attitude directed to the world to come. In the second half of the XV and the beginning of the XVI century the Pope became more and more

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a secular monarch "because he dealt with other Catholic powers first and foremost as an Italian monarch and subordinated the requirements of the Church to his secular,'personal and familiary interests." "The Popes imitated their royal contemporaries also in that they regarded their territories not so much as the apostle Peter's property but rather regarded it as their own personal assets." Neither did they neglect the acts of war in order to increase their power, and one Pope, Julius 11(1503-1513) conducted a war at the head of his troops. A radical secularization in the style of gastrular intention, had taken place. But also, the reaction against this secularity of religion, leading to a new period, the Reformation, was likewise born out of gastrular intentionality. The carriers of the old ecclesiastical organization tried to enrich themselves as individuals, the Protestants were looking for a new way of inwardness of religion, but did this also as individuals relating personally to God. The gastrular emphasis on independence of the individual and the personal engagement to improve one's own interests, is observed in the first case directed at material gain and external power, and i n the second case directed at the right of a personal faith independent from the dogma's of the Catholic Church. Luther, Calvin, Zwingli and many other subgroups appeared.and gained supporters expressing the newly acquired tendency of the human soul to protest. The fact that this protest was followed by terrible persecutions of the new communities such as the Huguenots in France and by religious wars such as the 30-year war (1618-1648), indicates a neural intention, manifested by the tendency of activity and aggression resulting from the gastrular opinionatedness. An essential step on the way to Reformation was the intensive Bible study, started by the North-European humanists." The wish to read the Scriptures in an unadulterated fashion, originated no doubt out of piety. Because one regarded the Bible as the custodian of the divine revelation, it is estimated Christian duty to read it in its purest form. But behind this wish was hidden a demand for confirmation of anew spirituality which contrasted With the traditional and conventional of the Middle Ages." The gastrular trait here is the personal attention to the concrete text of the Bible and the own activity to obtain understanding against the authority of the dogmas. Also Giordano Bruno taught to de-attach the personal relation to God from the mediation by the Church; because of his heretical teachings he was incarcerated by the Inquisition of Rome during many years and burnt in 1600 because he did not revoke his opinions. Bruno took over ideas of Nicholas of Kues (Cusanus), a catholic cardinal and philosopher who in addition to traditional medieval themes, proclaimed also modem attitudes and interests. Cusanus taught the spherical form of the earth and its rotation about its own axis already before Copernicus. He proposed methodical scientific experiments. His speculations about God as the creative origin of the world, his principles of "docta ignorantia" and "coincidentia oppositorum" come close to the metaphysics we chose ourselves for our investigations.

Creatbn and Evolutbn, Bruno emphasizes more God's immanence in the world. But even his pantheism differentiates between God and His emanating world-soul, which creates everything and supplements it.with a soul. Bruno calls the smallest particles, both material and psychical, monads just like Cusanus did and expressed in that way the displacement of neural <'to gastrular mediation of reality. Matter and form, essence and basis of everything, according to Aristotle, are in the monad, the original unity. The monad comprises in a complex, folded-up way, everything that can be seen in the universe in an unfolded way. The constant change of things enables the various possibilities to appear. In the course of changes of everything finite, infinity is revealed, the unity of the originaI."(Ernesto Grassi p-19). In this efnphasis of the creative origin of the world, we see the first distancing from a transcendental God. Also, the material reality contains and reveals the divirie. The infinity of space, the manifold worlds, correspond with God's infinity. Bruno is inebriated by this vision of the world which appears after the explosiori of .the closed firmament of the AristotelianPtolemaic cosmos. The human spirit opens in this world distances more fascinating than the distances of the world to come. Galilei, Kepler, Newton arid others go in Bruno's footsteps. However, the essential, exactly delineated program of the future way will be given by Descartes.

Chapter

Descartes Development

I

of, Scientific

Forty-One

and

the

Thought

N THE HISTORY OF PHILOSOPHY, Descartes is the founder of modern thought and its liberation of medieval scholastics and Aristotelian ties. Through him, reason learns how to perceive reality mediated by the gastrular system. The properties of this stage of evolution of the human spirit become obvious in Descartes' concepts. Already his specific intention which accompanies his thirst for knowledge, is characteristic for the period. As long as a thing is questionable, it is not true. Descartes wants to know for certain and plainly. This method, to question the truth of all thoughts and experiences and accepting its truth after discarding all doubts, is a result of a connection of noetic and gastrular communication. In general, we can say that the more sign systems participate in a communication, the more certainty of knowledge is obtained. In the Middle Ages, the noetic-neural connection was prevalent, i.e. primary inner systems, whereas gastrular and cellular systems (outer systems of bodily systems) were disregarded. The actualization of the ego in a position of doubt towards all contents of communication and its capacity for criticism, occupy in man (as long as he is awake) all systems. Especially emphasized is the inner assertion of the ego rooted in the static functions resulting from gastrular intentions. Doubt needs the gastrular system for his operation; it is the guarantee for clear and plain knowledge of bodily reality. The gastrular system, in contrast to the noetic and the neurular, has a primary outer system, transmits consequently knowledge based on bodily existence of the world. Also, the simple premises from which Descartes

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wants to depart in his thoughts, are inspired by the gastrular system. From the part of the noetic system come geometry and arithmetic, which result from bodily reality; geometry is actually measuring the earth and arithmetics is the counting of single units. I do not want to go into the details of Descartes' methods of thinking. They all point to one thing: man is concentrated to understand and conquer reality, especially from the angle of the gastrular system. To prove this thesis I want to quote Descartes. He wrote: "I learned with great yearning. When I finished the whole course of studies/after which one is admitted to the rank of the scholars, I found myself amidst so riiuch doubt and so many mistakes, that I came to the conclusion, that my yearning for knowledge lead to the discovery that I did not know." (p.17) "And when I gave myself account of the various aspects of one thing, defended by many learned people, whereas only one aspect could be true, I reached the conclusion that all things which Would be probable are incorrect." (p.25) That means the denial of all thought based on neural communication and lays the foundation fora new gastrular Way of thinking. "I did not want to look for any other science than the one I found in myself or in the big book of the world." (p.27) Descartes left as his only source of knowledge his own ego or self and those facts obtained from experience. No authorities, no books but his own feeling and thinking and the world perceived by his ego would guarantee the truth of his knowledge. And even the certainty of his own perceptions, he could doubt, because also in dreams one perceives things and holds them for true until after awakening, when it appears that they are a delusion. .Thus, only one conclusion is certain and beyond any doubt: "It is me who thinks and doubts, cogito ergo sum:" This elaboration of the last safeguarding of truth and reality in your own thought, provided Descartes not only a solid foundation, but also supplied the power and the freedom for the mathematical methodology, which discovered the order in which God created the world. To determine a causal mechanical order was exactly fit for a ratio guided by the gastrular way of communication. In that way, Descartes developed a philosophy where everything took place mechanically except for the spontaneity of the ego. Also of gastrular origin was the opinion_that everything, which could be determined as a unit, was separate from other things (like bodies). Even man's ego as "res cogitans" was separate principally from the body as "res extensa": Thus the existing relation between man's ego (respectively the soul) and his body, became an enigmatic phenomenon, which he tried, in true gastrular style, to solve by speculations on a reciprocal effect by means of the action of the pineal gland. True that the Cartesian approach, gastrularly determined, did not determine much to the understanding of the soul-body relation, but on the other hand, its analysis of the mechanical relation between bodies, stimulated to construct natural phenomena in a mechanical way, hypothetically, and to verify this hypothesis by experiments. With those ideas, Descartes became one of the founders of modern science in search of causal mechanisms. He even interpreted animals as

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mechanically moving machines and also regarded the human body as such a machine. A machine which received additional properties of freedom of thought and a will mediated by the pineal gland. Also, Descartes' thoughts about God were presented in a gastrular style. Descartes feels himself imperfect because his soul has to rely on his body and vice versa. Only God was perceived by him as a perfect being. Since he could not recognize himself, nor things-in-the-world, as perfect, he had to conclude that the idea of God's perfection came from God. Since he discovered the idea of God-as-a-perfect-beingin himself, he had to conclude that God really exists. This conclusion is not completely logical, because Descartes assumed that God gave him the idea and thus presumed his real existence. But this course of thought demonstrates how epistemological, metaphysical and theological thoughts based on a gastrular^basis, mix with each other and are reified objectively, (dinglich konkretisieren) The operational relation between the three substances: God, the soul and matter, the basis of Descartes' thinking, separated in gastrular style, was of course a very severe problem. That God was transcendent in relation to the world created by Him, was a belief transmitted by Jewish-Christian monotheism. But with the newly gained power of the human ratio in the form of mathematical and causal thinking, man felt more god-like. It appeared that God created things and processes in the world according to mechanical and causal laws only. Only the relationship body-soul could not be understood neither mechanically nor causally. Therefore, this relation seemed to be in need of a peculiar divine intervention. Geulincx, a Cartesian scholar living in Holland, taught, that God every now and then performs miracles and, when necessary, e.g. in the case of sensory-organ perceptions and voluntary movements, establishes a connection between body and soul. However, in other cases, body and soul were regarded as two coordinated watches. Malebranche, another Cartesian scholar, is also an occasionalist like Geulincx in regard to-God's intervention in the body-soul relationship. However, he emphasizes that the real operative forces are not the bodies but the laws of pure thought and these laws are dependent on God's will. In God are all truths and the ideas of all things. Therefore, all know? ledge connected with ideas, stems from God. And also, man's will is a kind of being attracted by God's love." There is only one cause, namely God, all finite spirits are modi of the divine substance, which guides and directs our consciousness and will." (Vorlaender vol.11 p.322) These-particular efforts to formulate a rational presentation of the connection with God are a counter-movement -against the increasing removal of reality from God as a result of the mathematical and mechanical explanation and control. Other examples of these efforts are Pascal's emotional approach and Spinoza's equation of God = nature. Rationally, it is not necessary (indispensable) to include God in a mathematical-causal-mechanic framework. God does not.fit in this gastrular approach, because of His intangibility, unpredictability and transcendency. But since the body-soul relation was not understood, also

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the relation of these two substances, body and soul, to'God, their Creator, remained an open question, which did not find an adequate answer in gastrular thinking. Actually, gastrular thinking contradicts any presentation of a connection of substances so different as body, soul and God. In this framework substances are thought of as analogs of bodies, separate and resisting foreign impulses and therefore, all connecting action poses a special problem. " Spinoza found a solution commensurate with the spirit of the age: there is only one substance: God. God is a pure infinite substance withan endless number of qualities of which two can be discerned by man: thought (consciousness, spirit) and extension (body, matter). "God is a thinking being, but at the same time, also an extended being and as such the moving agent of all ideas and bodies* (things), i.e. ideas only emanate from his thinking; things emanate out of his extension. Order and connection of ideas is identical with order and connection between-things. The circle which is thought of and the circle in reality e.g. is the same, only interpreted differently." (Vorlaender vol.II p.46) Spinoza's answer to the psycho-physiological question is the nature of God. That is a metaphysical speculation identical with that of biosemiotics. However, Spinoza constituted a philosophy according to the noetic system. On one hand, he,deduced logically from generalities, and on the other hand, according to the gastrular style, he interpreted causally. He does not presuppose communication as the fundamental ontological relation and cannot pursue the phenomena and things through the manifold sign systems. The biosemiotic pan-entheism is founded much more scientifically than Spinoza's pantheism, because of the evolutionary nature of the sign systems. The fact that Spinoza adhered to God as the Creator in spite of all certainty of his logical operations and physical plausibilities, lead to an appreciation of his works also by later generations with a different spirit of the age. The gastrular aspect of communication is especially prominent in the philosophy of the Englishman Hobbes (1588-1679). He is of the opinion that in nature everything takes place in a mechanical way and that out of one thing all other things appear as a result of manifold and different movements. This holds for emotions of vital beings as well as for other bodies. He wishes to regard not only the universe but also the state and the individual person as a watch or as "a kind of complicated machine". Science is knowledge of causes. Science is only possible in regard : to objects, whose cause or origin we know and we actually can produce ourselves, e.g. as geometrical figures or concepts of justice or injustice "because we created ourselves the principles, namely laws and contracts." "It is the task of science to provide knowledge of real things. Real things are bodies. Philosophy is the doctrine of bodies." "He teaches the necessity of human actions without exception, i.e. the un-freedom of will according to Spinoza. In the second half of the XVII century, Hobbes was classified with Spinoza as atheist and cursed together with him."

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Also, Hobbes' theory of the state bears gastrular tendencies. All organized living together (co-existence) of man is rooted in the urge for selfpreservation, i.e. in man as a unit with drives and somatic feelings. But, because man is also a reasonable being, he liihits himself in his relationship to other man according to the rule: "Do not do to others what you do not want therri to do to you" In that way, he can shape groups and states in spite of his nature. Other gastrular aspects we see in Leibniz' theories. His starting point is not sensation and matter as derived from this sensation, i.e. the opposite pole of the gastrular communication, but Leibniz starts with the own pole, the drives of the self. The world consists (according to his speculations) of monads, units constituted by their own power and urge and which exist completely separate one from the other. Monads can represent the world in'different grades of clarity, i.e. even to degrees of consciousness. God organized the collaboration of the monads so well, that somatic processes and mental activities take place in a perfectly parallel way, although body and soul do not interact. Leibniz connected the freedom derived from the noetic system of movements of thoughts with the divisibility of bodies and-the change of body movements as transmitted gastrularly. He also developed calculus. Newton, independently from Leibniz, likewise developed this important mathematical method. Newton and Leibniz do not belong anymore to the Renaissance but to the Baroque. It is the spirit of Baroque which comes into expression in these mathematical creations. How do we interpret Baroque as a-phenomenon of human history? When the images and the belief in the world to come (originating from the neural style of communication) yielded to the gastrular reality of the body and the secular style of life, the productions of old Greece, buildings, works of art, writings, etc. offered themselves as ideal image (Leitbild). This could take place because the pagan world, after having gained from the adaptation from the noetic to the animal system, was rooted in this world. As such, it was suited to stimulate and guide the newly gained gastrular communication of the Renaissance: In this extension of the noetic dominance over the world of gastrular communications, the contrast between inner and outer systems communications increased. In the Middle Ages, mental acts were neurally oriented and the two inner systems (mental activity and neural communication) collaborated. Correspondingly, the religious world was much more guided by the inner imaginations more than it was impressed by the gastrular materiality and externality of the world. In Modern Times, the external world became more interesting as a result of gastrularity as primary outer system. Thought and will as pure inner intentions assumed the task to assimilate this material outside world and to master it. influenced by the tension resulting from the opposition between inner and outer systems, the transition from ^Renaissance to Baroque took place.. Interesting interactions happened. The

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freedom of the spiritual movement dealing with infinitesimal small things and very great things, had to struggle with the limitations of the ego in a limited body dealing with limited objects and matter. In this struggle, artistic movements arose, which are called mannerisms. Man was not satisfied with the classical ideals of the Renaissance. Characteristics of mannerism are the following: extension and disembodiment of figures, dismantling of stability, rigidity of movements, making vague the spatial proportions, flickering change of dark and light, emphasis of form, disruption of the relation form-content. Michelangelo, Tintoretto and Greco are counted among the mannerists. The spirit looks for ways and means of escaping from the confinement of the classics. In this development, mannerism occurs as a movement since 1520. Towards the end of the XVI century, Baroque comes about. Humanism of the Renaissance permitted the development of the inner independence and freedom of man and these qualities gained impetus in the Baroque period. This is proven by the absolutism of the rulers, e.g. Louis XIV and many other lesser sovereigns, who tried to imitate them in their lifestyle and architecture. This is also proven by the pointlessness and arbitrariness of the 30-year war of the XVII century, a war which was started because of religious issues. Because this rising inner independence and freedom was accompanied by an increasing loss of guiding and binding values, neurally transmitted, values were more oriented by externalissues which had less hold on man. Reason and ratio were the leading principles of man and influenced lifestyle and self-confidence. One even elevated and expanded the head, the center of thought, with a wig, in order to make it more important and impressive. The relations with other people were reserved and formal because reason and will had to conquer the irrationality of gastrular and cellular communication and their chance occurrence (fortuity) and emotionality. One could accomplish that by strict adherence to etiquette. A form of mental mastery of the world is in its shaping. Thinkers and artists of the Baroque period were especially attracted by the irrational, the endless, the ernotional aspects of the material world and of the human body, and they tried to understand them in a mathematical way. Leibniz, for example, developed calculus and his doctrine of monads, which could be separated as units and nevertheless represented the whole world. One observes the same in the architecture and sculpture of Baroque. "Already Michelangelo, whose titanic creativity was not satisfied anymore with simple architecture, utilized now opulent and luxurious forms, which later became generally accepted. However, it should be remarked, that in the case of the sculpture of Moses and the tomb of the Medici, these creations were the expression of a passionate inner life but in many contemporaries they functioned as spectacular theater decorations. Theater decoration was a branch of painting and became in the XVII century the ruler and leader of all arts. Even architecture, which previously took the first place and lead the affiliate arts, was now subordinated to painting. The facades of palaces and

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churches loose their solid tranquillity and majesty; their lines become restless; the gables and window cases were constructed with heavy, curved cartouches and suddenly interrupted contours." Also, in sculpture, everything moved: "One wished to imitate nature, vivid postures, expression and gestures. The picturesque triumphed and became connected with a definite realistic tendency, hidden under the decorative splendor of the XVII century." (Max-Osborn, Meisterbuch der Kwnsr,p.206) These sentences about Baroque art reveal the dynamics of the noeticgastrular relationships in the communication style of this period. The increasing freedom and mobility of the mind developed impulses and demands, corresponding with the creative power of the artist, tied to gastrularity, and leading to theatricality and pictorial decoration. The mental-spiritual imagination was not sufficiently tied to classical Antiquity or super-human religious ideas and could not find expression in a style of noble tranquillity and dignity of the Renaissance. But, according to a noetic-gastrularapproximation, according to the laws of evolution, art became closer to reality, faithfully reproduced, lifelike, until we see Rembrandt's pictures, inspired with new life. Another range of activities indicating the turn of the mind to gastrular communications, is seen in the development of science. The microscope was improved and facilitated an abundance of new discoveries in biology and medicine. Ray classified the animals vertebrate and invertebrate; Olaf Roemer measured the velocity of light; Christian Huygens explained the double refraction of light in Iceland calcite; he discovered the ring of Saturn, invented the powder-engine and the pendulum clock and formulated the wave theory of light. Finally, Newton's observations and theories which were basic for the development of the physics of the next centuries, especially spectral analysis of light and the theory of gravitation. The synthesis of the noetic and gastrular communication, predisposed a mechanical philosophy: "to explain a thing completely reasonably means to explain it mechanically. The ideal of that time was to apply the mechanical principle to life and to the course of the w o r l d . . . Connected with this is the fact that the example for young people's behavior and appearance became the marionette. We have to take this completely literally. The crinolines, skirts, waistcoats, wigs, cuffs were all fortified with metal'wire. And with all that, we reach the key to the Baroque soul: its platonic idea was the marionette."(Friedell, vol.2, p.142) Increased expression of movement in a mechanical doll, is characteristic for the development of the noetic-gastrular liaison of the Baroque. For Descartes, not only animals but also man was a machine. Of the three metaphysical substances of Descartes, God, the master of the world, withdrew more and more compared with the rulers on this side of the world, kings and princes, who according to Louis XIV's example, reigried their lands as absolute rulers. Following their behavior also nobility wanted to live like them and created forms of society permitting the social and secular importance of the individual. Consciousness of the ego and the

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self of leaders of society in the Baroque and subsequent Rococo period, were notyetcharacterized by back-to-earth matter-of-fact-ness, typical for Modem Times and influenced by science. On account of the interest around gastrular issues, it became important to appear impressive and to aspire the satisfaction of the senses especially sex. Here, it should be remarked, that the gastrular system is more influenced by Thanatos than the inwardness of the neural system and this conflict weighed heavily on this society oriented to the enjoyment of life. The answer to this conflict was the development of a play-like attitude to life, typical for Rococo. As we explained above, play has to do with an inner process, permitting events to terminate in a cheerful way and empowering the ego with a special inner freedom and sovereignity. All the vicissitudes of life depend on Thanatos. One can lessen this omnipresent burden if one takes life lightly, if one behaves as much as possible, playfully. To play is a natural expression of children and youth and actually this nobility had something in common with children, because they did not have to earn their money themselves but received taxes from the population, from the labor of the peasants who worked on the estates of the nobility. But this tendency to a ludique approach to reality is precisely a natural' result of the ratio's conquest of gastrular communication. The evolutionary period of the noetic system started with the Renaissance, gained additional momentum in the Baroque and, came to an end in the light and playful contacts of Rococo. With the transition of the mind from the gastrular to the cellular system, a completely new period starts because the gastrular object-subject relation (a relation to bodies completely separated from the own body) is not developed anymore. Even during the Rococo period there are already hints pointing to more simplicity and un-sophistication (plainness). However, the actual style of Rococo is theplay-like wealth of decorations, a derivative of fading Baroque gastrular communication. The tendency for playful expression gave rise to understanding and love for the theater. "Never before or after, did such a passion for witty masquerade, beautiful deceit, iridescent comedy, exist as in Rococo. Not only existence itself was a continuous carnival with disguise (masks) intrigues and a thousand twinkling jokes and secret loves, but the stage had a dominant position in everyday life, such as the speakerrplatform in Antiquity or the playing field nowadays. Everywhere you could find amateur theater on the courts, the villages, the castles, community centers, the universities and the nurseries. And almost everybody played excellently." (Friedell vol.11, p.168-169). The Rococo appears as abrilliant game of aclass of regressive gentlefrien. In the course of the modern time, the function of nobility was depleted in many respects: political, social, economic and cultural. Its actual climax was related to the neural style of the Middle Ages; the gastrular style robs it fromits nimbus (halo). The inhabitants of the cities gained new possibilities for development and engagement in the contact with this gastrular aspect

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of reality. It became important to act, to overcome resistencies and difficulties, to produce products and services or be engaged in sales or trade. One could make progress and gain success by means of work and effort; one could accumulate wealth, although one remained only a commoner, rank and file, out of a group of individuals of the same origin, who only by their own effort or the play of changing conditions, arrived 1 at a better or worse position. The Enlightenment and the Revolutions added to the development of the spirit of the age and lead to a philosophy and a lifestyle, in which the cellular.communication is incorporated rationally. We mentioned earlier that Kant's philosophy can be regarded 1 as a spiritualized (sublimated) analogy of cellular communication. But even more important in the introduction of this new period is the work and the influence of Rousseau. Back to nature, to the origin, when man was still pure and uncontaminated by culture and civilization, that was his program. In contrast to the inflated, playful and artificial style of the Rococo, Rousseau praised the simple, elementary form of life, fruit of creation. Of course this contradicted man's natural striving for education, but in his enthusiastic presentation, it was nevertheless very effective in the society of those days. One became a follower of Rousseau. One became interested in natural and undistorted man, e.g. appearance and behavior of peasants. One built gardens in his own environment, with huts, mills, moss benches just like the simple people had. Rousseau wrote his Confessions in order to present himself without cosmetics, open, with all his failures and weaknesses, just like he was shaped by fate and nature. In short, this interest for the original can be regarded as cellular communication. A similar interest is that in emotions, a trait emphasized by Rousseau as well as by others in this period. Emotions represent an experience in cellular style stimulations and intentions of the body fusing with impressions of the outside world into an inner state, where one can not differentiate between them. "And then the word emotion came and grasped command with all its power, which only fashion can grant, the control of all areas of life...Emotion was the indispensable but also completely sufficient legitirriatiori for everything. (Freidell, vol: II p. 319 ff.) Onwhatislovebased? And friendship? Understanding of all connections between man? Solely on emotions. Which is the nucleus of religion, what is your own country (fatherland), life, nature? Solely an emotion. One cries after receiving a letter, or on every page in a book which one opens, about nature, a friend, the bride, oneself. Also, the German "Geniezeit" (time of the geniuses) is the time of people with extraordinary imaginative power starting in the years 70 of the XVIII • century (JPH), is derived from Rousseau." The highest laudation which one could bestow on a person (and was also given liberally) was that one called him an original genius or a character. Emotion was higher regarded than Reason... a remarkable mixture of naivete and reflection. In his social ideas Rousseau occupied a place of

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naive opposition to the inequality of man as if equality were the natural, original state. The declaration of human rights, personal freedom, security of property, resistance against oppression, and sovereignty of the people, they all constituted an important step in the evolution of man. According to Rousseau's Control Social, the majority determines the will and sovereignty of a,people. Whenever one does not yield to this majority, one will be forced to obedience. With the words: Freedom, Equality and Fraternity, Rousseau's doctrine became the battle cry of the French Revolution. But that implied also that many un-equals were killed by the guillotine. Apparently also here played the dominant idea of undifferentiated unitarian creatures the role of the cellular comihunication style. But neither a single individual nor a nation can live exclusively on the basis of the rationally constituted level of the communication style of a cell. Man's mind made progress during evolution: in society, he discerned equal bom men with cells being the basic structure of life and atoms the basic structure of the inorganic world. He started to understand their interconnections and how they establish new ties. But that does not mean that all higher styles of comihunication had to be abandoned. The French Revolution and its aftermath nevertheless showed an increasing tendency to reduce social differences which lead ultimately to the dictatorship of Robespierre which transformed the land into a desert. After Robespierre's downfall, an opposite movement started, which lead again to a differentiation and culminated in the appearance of an absolute dictator: Napoleon. Nevertheless, the proof of the French Revolution as to the abolition of social class and rank remained an example for the subsequent European revolutions. Social rank and class were not privileges established by God; other possibilities of the organization of society were possible. Not only the French Revolution, also the German movement of "Storm and Stress "("Sturm und Drang") and Goethe and Schiller was stimulated by the attitude (biosemiotically characterized as cellular) of openness to original (primitive) life and experience. But the most overt expression of the human mind to regard man as the elementary unit of life, we find in Romanticism with its nostalgic tendency for inwardness and its inclination for fusion, identification with preceding periods such as Antiquity, Middle Ages or Renaissance. Friedell gives an excellent description: "...the late Romanticism elevates the irrational as its cardinal concept or, as they prefer, the "organic," that which grew naturally, life with its incalculability and intangibility, power and holiness, in contrast with everything mechanical and which can be rationally understood. Therefore, the Romanticist is a supporter of tradition in all spheres of life (because tradition is always an expression of a slow developmerit, hidden in the depth of time). The Romanticist is not an adherent of things determined by the arbitrary actions of reason; he has a deep respect for the unconscious and what is intimately connected with the earth nature, "folk," which to him is not a social,but a natural phenomenon,

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myths, folklore, woman, because she stems from the subterranean realm of "mothers" (mother earth), he perceives history as an organic process, as a series of developmental emanations of the spirit of the ages. Later on, Romanticism regards every nation and era as a living organism, realizing its specific form and idea and as such representing an absolute value. All topics of this point of view are condensed in the concept of "totality". Politics, religion, art, language, morals, all functions of life and their reciprocal relationships; all are regarded as expressions of this rriysterious totality." (Friedell: vol. II, p. 955-6). The ratio of the noetic system comprehends this concept of totality as the image-stage of communication. In the biosemiotic theory of evolution, this is the most primitive, origirial phase in the in-organic as well as in the organic respect. The picture-phase is an immediate expression of TS, which manifests itself in inorganic nature as. fields and particles and in organic nature as nucleus and cytoplasm (inner and outer system). This picture-phase appears before polarization in the own and the opposite pole, before there is an individual existence of the cell. Out of this romantic intention, threebasic directions of research develop, which one can observe during the XIX century. The first directiori takes place in the transmission of meaning from the inner systems into the inwardness of man. The purest inner system is the noeticsystem. In Hegel's philosophy of the early XIX century, we find an outstanding presentation of the origin, accomplishments and procedure of this system. But Hegel exaggerated. He does not only comprehend with his concepts the reality appearing in consciousness, but the system of concepts determines and shapes the whole world of man. When I started occupying myself with the culture of the XIX century, I was surprised to see how much similarity existed between the logocratic system of Hegel and the biosemiotic theory. Biosemiotic theory of evolution starts from intra-organismic sign systems, that is, an application from the natural sciences. It was not my purpose to study Hegel's philosophy. In Hegel's theory, God is the absolute spirit. In His appearance, He is the objective and subjective spirit in all those functions which we assign to God and TS. The origin of biosemiotic theory as well as Hegel's theory is the knowledge of God as the spiritual creative basis of the world and man. This spiritual basis connects the biosemiotic theory with Hegel's theory. It would not be a difficult task to relate Hegel's thesis, antithesis and synthesis with the dynamics of Eros, Thanatos and the reflection of these contrasting principles in the subsequent communications. In the first place, we could derive the negation essential for Hegel's dialectic thought from the contrast between outer system concrete information and the essence and generalities of experiencing and thinking, drawn from the inner system. But these discussions would divert us from our purpose, namely, the spiritual comprehension of the picture stage as the most primitive, basic, original step of communication.

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The second movement originating from Romanticism is the research of nature as organized matter; in other words, biosemiotically, the expression of actual geneses in materialistic outer systems and then in fields of energy, which could be regarded as the inner systern of the above-mentioned outer systems. In this framework, we meet physics and chemistry, their observations and experiments, as well as their measurements and mathematical explanations. Physics and chemistry became he basis of all sciences, including astronomy, geology, biology and the related sciences. This science based on facts of structure and matter lead to the development of science of human society, studying the structure, the forces and laws in the materialistic sociology of Karl Marx. However, Hegel derived all meaning in social and political organization from the spirit operating in man. Marx, a student of Hegel's dialectic philosophy, reversed the order: It is not the spirit that operates on man, but the opposite. Man is basically an animal that needs food to remain alive. From this basic demand, all human existential relations develop: social, economic, and political. The terrible conditions of oppression and exploitation of laboroufs do not serve a higher purpose, the development of the spirit, as Hegel could have maintained when he tried to justify those conditions, applying his theoretical system. Power and thirst for power of the mighty, the violent and the cunning, created this inequality. According to Marx, factory production, based on science, created social relationships leading to social Revolution and communism as a historical necessity.

Chapter

The

Perfection

of the of the

T

Forty-Two

Development Noetic

System

HE SPIRITUAL COMPREHENSION and mastery of the picturephase of evolution cannot only be seen in the systems of Hegel and Marx, It is observed in the methods and results of scientific research and in the development of the 19th century monetary system, the increasing importance of banks and the stock exchange, in the replacement of coins by paper money and bank remittances. The exchange of exchangeable values of goods and products, the change of the tangible qualities of coined gold and silver into printed numbers on paper money, corresponds with the abstraction of the real processes of nature into the mathematical numbers and formulas. Certainly, the inner adaptation to God and the religious atmosphere persist, but the intensity of the dedication and surrender diminishes because one also believes in the hidden process of nature encountered in the struggle for outer adaptation. First and foremost, one wished to understand these enigmatic processes. But this wish turned easily into a tendency to explairi causally the connection betweeri the facts, assisted by improved methods for observation and measurement. The inner adaptation found its fulfillment in the hypotheses and theories regarding processes in nature and society encountered by man in his struggle for outer adaptation. On the basis of this reification man acquired a power unknown until then, to master and guide the circumstances that he understood rationally; the technological accomplishments and the numerical increase of the population and the transformation of nature. They all are

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Creation and Evolution

signs that a new inner adaptation, guided by the outer adaptation, conquered spiritually the picture-image of communication. A completely different direction was taken by the development of Romanticism, which replaced the divine inner adaptation by an attitude discovering depth and meaning in the external world of.phenomena. Ziegler wrote about Schleiermacher, an outstanding romanticist: "Religion has to be contemplation and emotion; anticipating contemplation of the universe, of the infinite in the finite and henceforth a peculiar mood accompanying man's activity as if by holy music. In that way individual people become a compendium of mankind. Only in that way has he universality, which he would miss otherwise. "Thus related to the universe, the pious experiences every happening is a miracle, every new observation is a revelation." And from Novalis, Ziegler quotes: "Everything divine has a history. Should not nature, the only thing with whom one can compare himself, should not nature also have a history? Should not nature also have, like man, a spirit? Nature would not have been nature without a spirit... " Even closer to biosemiotic theory are Schelling's thoughts. He originally studied theology, and later on also mathematics, physics and medicine. So he was therefore qualified to approximate the religious and the scientific spheres. His compatriot Kielmeyer, a science teacher, taught him ideas about powers operative in the individual development, the application of these ideas to the development of life in general (from in-organic to organic) and from life to spiritual life. Schelling already declared that "one organization was responsible for the various developmental stages of all organisms." That is a philosophical anticipation of the idea of evolution ten years before Lamarck and 60 years before Darwin. The philosophy of Romanticism did not prevent the European civilization to lose itself in outer adaptation. Schopenhauer regarded this development with a considerable amount of pessimism. Nietzsche believed that he could counter-act this negative state by means of a gigantic escalation of the will to power. Nietzsche's philosophy can be regarded as the most perfect spiritual expression of the function of the noetic system as to the mastery of the picture phase of communication. An inner force as creative basis of the world does not exist in Nietzsche's philosophy. Whatever works is material, only facts build the world. Impressed by the spirit of that era, Nietsche examined all values, especially from European culture, their meaning for the spiritual-mental structure of man. All belief in God or in a-world-to-come is regarded by him as self-deceit of man as to his own nature and the essence of reality. No publication in Europe's literature succeeds so convincingly to deplete the inner adaptation from its metaphysical basis. No book proved so well that moral motives, ethical behavior or religious faith was either self-deceit or weakness of character.

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279

The most compact formulation is Zarathustra's proclamation: "God is dead." Rational classification, understanding and explaining of the cosmos and science, remain the leading ideas of the 19th and 20th centuries. An immense amount of knowledge in physics and chemistry is gained and especially about the material and energetic aspects of reality. The application of this vast knowledge led to the shaping of a completely new environment. Man became stronger and stronger not only as master but also as exploiter of nature. Progress in outer adaptation was the only leitmotiv on the way to the future. This development is dangerous because the earth is not geared for unlimited exploitation of its sources of energy and raw material. States of scarcity and destitution lead to demands, which cannot be answered apparently by the present economic conditions and the claims of life. I discussed this dangerous situation in the beginning of this book when I elaborated the theories of Marcuse, Freud and Klages. Our survey of the development of the left hemisphere dominance seems to confirm this negative aspect. Nevertheless, I am of the opinion that biosemiotic analysis of evolution may generate hopeful expectations in man, which seem to be possibilities because of our differentiation between outer and inner adaptation.

Chapter

Possibilities

of Change

Asymmetry

Between

of Left

Forty-Three

Consciousness, and

Right

Side

W

E INTERPRET THE origin and development of the cosmos as communications and dialogue between God, the creative basis and transcendental subjectivity as an emanation (expression) of God in matter. In this light we observe in the two sides of man and in their asymmetry, natural tendencies that can be activated in a new way, which eventually may lead to a new phase of evolution. I described these different natural tendencies in the two sides of thebody in one of my essays, in 1930,1 then used this data in 1982 in a paper titled: "Change of Consciousness (mind) in the treatment of political, social and individual conflicts." This paper was read at the first World Congress of the World Association for Dynamic Psychiatry, organized by the well-known psychiatrist Dr. Guenther Ammon. I will relate here essential parts of this paper, because only a change of consciousness (mind, orientation) will liberate man from its fixation to the outer adaptation and give it access to the values of inner adaptation. C.F. von Weizsaecker used this concept of change of consciousness in a book: Ways out of Danger 1976, where he also looked for ways out of the present dangers of civilization. There he exposes clearly the tasks of man. How long will oil and coal last for the present energy requirements? Will the present rate of growth of the world economy, which is regarded as normal, not decrease? Will it paralyze the world market? Will it not reduce the national economies and intensify unemployment? Von Weizsaecker paid special attention to the danger of

Possibilities of Change of Consciousness, Asymmetry Between Left and Right Side

281

a third world war. It is a paradoxical and ghastly situation that parties try to deter each other by increasing armament especially with utterly destructive atomic weapons, and by trying to deter each other, hope to prevent a war. Of course, this terrible threat, does not provide a guarantee for peace. As I mentioned before, this danger of self-destruction of man is a recurrent theme in Klages' books. In the 1920s, Klages founded his fears on the contrast between cosmic life and the spirit, which according to him was of an a-cosmic nature. Although Klages discussed these problems in a metaphysical framework, nevertheless, we face the same problems, which von Weizsaecker analyzed using a scientific and political language. In spite of his pessimism, even Klages presented some suggestions for remedy and maybe rescue from danger, and like von Weizsaecker's thought, it is a change of consciousness. The subject is important. And if I mention here von Weizsaecker and Klages, it means, that they are only prominent authors among many others who expressed concern about these questions which occupy all of us. I will do the same but emphasize aspects of man's nature, which are generally neglected and may possibly point out a way out of danger. To threaten war and to make war are biased expressions in political conflicts. They are related to the right side of the body and the left hemisphere of the brain, even if they concern the whole human being, his experience and behavior. The differences between the.left and right hemispheres were recently investigated and elaborated by R.W. Sperry and his school. In some epileptic fits, a therapy was instituted consisting of cutting the corpus callosum fibers. In that way it was possible to study both hemispheres separately! Not only earlier findings were confirmed, but also new insights were gained. I will deal with this theme, but not start with these.newer findings; but with my own work, published in 1930 in die Zeitschriftfuer die gesamteNeurologieund Psychiatric This paper will contribute to the discussion of the change of consciousness.

Chapter

The Asymmetries

I

Forty-Four

of the

Body

N MY PAPER of 19301 did not depart from the cerebral hemispheres, but from the arrangement of the various organs in the body and their differential relation to the environment. The left body side is open to the world. It is built in such a way as to fuse with the world's influences and capable of transforming itself to obtain an inner adaptation to the essential characteristics of the environment. The right side is more tuned to self-assertion. I will bring now some examples out of previous papers. Nutrition comes to man from the stomach, located on the left side of the body. The blood and blood circulation, which provides the body with nutrients and oxygen (and in man also the lymph-ducts) is located on the left side. In the embryonal life of the vertebrates and man the right sided veins of the circulation of the yolk sac, allantois and placenta disappear completely or obliterate in part, and as a result, all the blood circulates in the body via the left side. In post-embryonic life, these substances, nutrients and oxygen, reach the body via the left atrium and left ventricle. The vena portae, which conveys nutrients frorri the gut to the liver, also originates embryologically from the left side. The lymph duct conveys the chymus via the ductus thoracicus to the left vena anonyma. The acraniata (a subphylum of the chordata) predecessors of the vertebrates, for example, amphioxus, have a mouth that appears in the larva first on the left side. The left side of amphioxus is attracted stronger by the goal, theright side is more withdrawn. As a result, the right side of the body is moved one half of a segment to the rear.

The Asymmetries of the Body

283

Many micro-organisms living in water, propel themselves in a screwlike motion to the left. So do flagellates and infusoria/larvae of sponges, coelenterata, worms, snails and^ echinodermata. The preference for movement to the left indicates that on the right side the motor power is stronger. Compare for instance a canoe, where people move the right side oars stronger than the left side. Even more important in this context are the'findings of experiments where one established an artificial situs inversus, a situation of reversal of the arrangement of the intestines of vertebrates. If one cuts triton embryos in two (triton is a marine gastropod of the.cymatidae family) during the gastrulation phase, each half can develop into a complete embryo. It appears that the left twins had a normal situs of the intestines, whereas in half of the right twins situs inversus was observed. With this observation corresponds the fact that in conjoined twins the left partner has a normal situs, whereas the right partner very often has a situs inversus. (F.W. Ludwig) Other experiments show that mechanical or thermal damage to the left side of an embryo lead to the development of a right side model including situs inversus. A similar procedure to the right side, does not provide this result. All these findings point out that the left side is dependent on an environment, which keeps it, preserves it, encompasses it, holds it; while on the other hand, the right side principally is based on self-assertion and is capable of surviving all kinds of damage. The left side in case of damage is transformed into a right side and the right side, undamaged, becomes a left side. A similar trend show the brain hemispheres in their asymmetry. If the dominant left hemisphere is damaged during childhood, the right hemisphere takes over, for example speech, thought and will functions and gains dominance. Nobody paid attention to the correspondence of the asymmetry of the body and that of the brain, because one only focused on facts, and in that way nothing can be learned about the connection of the two asymmetries. The chief culprit is the Cartesian dichotomy of body and soul as "res extensa" and "res cogitans"; which fails to appreciate the psycho-physical basis of the cosmos, a fact that I mentioned already when I discussed Klages' theories. Nowadays one tries to overcome in many ways this mistake of the Cartesian philosophy. Prinzhorn, a student of Klages, speaks about abodysoul unit. And this unity is also emphasized in psychiatry by Guenther Ammon. On the other hand, outstanding neurologists and brain researchers such as Sherrington, Penfield and Eccles, are dualists. They differentiate "mind" as a substance independent on the brain and the body, which are regarded as material structures. The solution of the problem, in my opinion, is that one has to assume communication and not causality as the original relation of the cosmos. Many leading scientists share this point of view, for example, Prigogine and

284.

Creation and Evolution

researchers from Princeton on whom Ruyer reports in his book Jenseits der Erkenntnis (Beyond Knowledge). Communication presupposes a psychophysical connection. It uses signs and signs have, in addition to theirmaterial structure, a meaning; they make sense, which can be understood only by a subjective being. If one compares the asymmetry of the body with that of the brain, one should take into account that communication is the basic relation in the cosmos. This started in the big-bang as the communication of a creative principle, leading to the development of communication processes in all forms of life, including man. Thus it becomes understandable that both asymmetries have a vital affinity for each other.

Chapter

The Relationship

I

and

Forty-Five

Psychophysical Parapsychology

N ORDER TO establish the theory that communication is the basic principle in evolution and not causality, I will discuss here phenomena that do not fit into present scientific thought. However, they are confirmed during the last score of years and need urgently their place in the body of knowledge and science. In this context I think of parapsychological phenomena and in particular of metal bending by means of psychical intentions. During the last congress of DAP (German Academy of Psychoanalysis) (1982) I presented a movie made by Dr. H. Berendt. The medium was a 24 year old man whose accomplishments were presented in the movie. While keeping a spoon quietly between his fingers he bent and broke it. Afterwards he showed even more impressive achievements. He kept a spoon between thumb and index finger in such a way that the top was visible on the topside and the handle was untouched below. Without any observable movement of hands or fingers, the top of the spoori started turning around its axis after about half a minute in such a way that the backside of the handle became frontside and carried out a screw-like movement. This kind of psychic metal bending of various metallic objects hasbecome a fashion in certain parapsychological circles and is often demonstrated. In all likelihood this psychical action takes place on the levels of electrons, which keep the atoms of metal together in bigger structures. It should be mentioned that in thebehavior of electrons, a peculiar asymmetry has been observed. It has not been explained by physicists until now. Isaac Asimov wrote a popular book on it, called The Left Hand of the Electron.

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Creation and Evolution

When electrons in a weak nuclear reaction leave the atom, one could expect, according to the physical law of the conservation of energy, that they would part equally from the north pole, as well as from the south pole. Eugene P. Wigner, a physicist, confirmed this kind of left-right asymmetry. In order to prove this, namely that electrons step out equally from the north and south pole, one has to create a strong magnetic field to direct the atoms with their north pole in the same direction. In addition, one has to create a milieu of low temperature approximating the absolute zero, in order to prevent heat vibration, which also could lead to the departure of electrons. Two young American-Chinese physicists, Lee and Yang, created the abovementioned conditions and proved that no such parity exists: Cobalt electrons left the atom on the south pole. For this discovery they received the Nobel prize (1957). Asimov, in his book, concludes: "Our universe, or at the very least, our section of the universe is electronically left handed and that may have an interesting effect on the development of life." Carbon atoms such as those of the amino-acids of protein molecules, present in live tissues, are arranged in their relation to other atoms of the molecules, in such a way, that they turn polarized light to the left (anticlockwise rotation). If chemists produce these substances artificially, they get a racemic mixture containing equal molecules turning polarized light to the left as well as to the right, and the mixture does not affect polarized light to turn to the left like in nature. In life, nature uses (with a few exceptions) only left turning amino-acids for building protein molecules. If I think of this electronic asymmetry and the experiments of psychokinesis, it seems justified to me to regard this asymmetry tendency in the framework as other examples of left asymmetry mentioned above. Jean A. Charon, a French physicist and researcher of elementary particles, who by the way, is also an outstanding author, wrote a book: The Spirit of Matter (German translation: der Geist der Materie) in which he stated that all mental phenomena of man such as knowledge, memory, creativity and" all information stored,in the organism, are related to atoms. In my opinion, this is a new reduction of the immaterial psyche into matter, only in a modern physical disguise. Also in biosemiotics, the socalled dead, inorganic matter/ is regarded as the original communication system, where electrons have analogous functions as organismic inner systems. Just like the organismic inner systems, electrons transmit meaning by means of radiation and matter. In a similar way we envisage psychic action on matter. But only inner systems in collaboration with outer systems (for example the cell nucleus, with its cytoplasm and membranes) can act as one individual. According to the monotheistic religions: Judaism, Christianity and Islam, the world was created by an immaterial God. Electrons then act as representations of divine creativity and transfer possibilities of communication with other atoms. In the cell the inner system is the nucleus. When ascending in evolution, the inner system becomes the CNS of

The Psychophyskal Relatbnship and Parapsychology

287

vertebrates and man and later it became the human ego with its possibilities of free choice. In a certain way, Charon's theory of the relation atoms-mind, can be incorporated in biosemiotic theory though it does not take into account the mutual relationship of inner and outer systems, transmitting intentions. This intensification enabled the development of an individual inwardness in mind and spirit and presents the possibility of understanding the influence of the human psyche on electrons in atoms outside the own body as is proven by psycho-kinetic experiments.

Chapter

The Asymmetry Cerebral

Forty-Six

of

the

Hemispheres

L

ET US RETURN now to our actual theme, the role of the asymmetry of the cerebral hemispheres and the possibility of a change of consciousness (mind) in conflict situations. In order to throw light on this problem, I propose to base it on the three phases of the experience process, developed in communication processes related to experience. In the first phase there is fusion of the stimulus with its repercussions. In the second phase the stimulus-receiving-system asserts itself by means of polarization; the intruder becomes the opposite pole, while the receiving system develops its own-pole. In the third phase the two poles complete each other which results in an appropriate action. This scheme of phases of the experience process I described in many previous publications but especially in The Ego and the Regulations of the Experience process. (1950) Thereldealtwiththepsychologicalaswellaswith the neurological aspects and its variations. In this tri-phasic scheme lies the basis for the asymmetry of the body as well as of the brain. The first phase, the fusion of the foreign element with the body, is carried out predominantly by the left half of the body and the right hemisphere; the second phase, characterized by the assertion of the organism as an independent structure opposite the "intruder," is predominantly carried out by the right side of the body and the left hemisphere. This division of left-right functions corresponds with our earlier differentiation. Continuing my original publication on "Left and Right" (1930) and stimulated by Palagyi's and Klages' differentiation of perception and intuition in experiences of sensory organs and their relation to the CNS, I

The Asymmetry of the Cerebral Hemispheres

289

analyzed this topic thoroughly. This differentiation is also related to brain asymmetry: Perception is more located in the left hemisphere and intuition is more dominant in the right hemisphere. Perception originates in the resistance of the body to its own movement impulses. In that way the perception of reality of bodies is established. In contrast, intuition is stimulated by the picture-like nature of reality. Pictures, images are meaningful phenomena, with spatial and temporal dimensions, whole units of appearances. Here it is the place to stress the importance of the differentiation of perception and intuition or what Klages said, the difference between the reality of pictures and the reality of bodies. Science taught man to recognize only that kind of knowledge that can be objectified. This objectification is not related to the first and the second phase but exclusively to the third phase of the experience process. In this phase the spatial position and the temporal dimensions are transmitted and lead to certain and objective knowledge. In contrast, intuition dominates the first phase of the experience process, its results are only mental or spiritual reality, even if they.reach the third phase as eidetic images. They are perceived as feelings, moods, graceful sights; and they create opinions and beliefs. Nevertheless, essential components of communication may be revealed, which bear importance to man. The actions of the environment are not so much exposed to human drives and interests in the first phases as compared with the third phase. Like sensory-organ communications, also intuition has a partner, in this case, the essence of the partner is that partner. The difference between intuition and perception is important for our ,theme because it belongs to asymmetry. Intuition is better transmitted by theright hemisphere, perception better by the left hemisphere. An expression of this asymmetry is the preference of the left side of the body (and the right hemisphere) in, early Antiquity and in the prehistory of Mediterranean nations, which I mentioned in my "Left and Right" paper of 1930: Johann Jakob Bachofen collected much information about this subject, which may seem strange to present humanity. "Left was the female, receiving, suffering part; right was the creative, active, masculine side. The left side was the preferred side in those matriarchal days." "The soul of man at times was still accessible for intuition of the essence of people around him. In case these prototypal images (Urbilder) would become active, they would develop with an inclination to the left. Explanations for this preferred use of the left side, are actually expressions of its essence, namely what they called the: "female". This differential communication with the world by means of the left arid the right side, was recently proven (confirmed) by the modern researchers, Springer and Deutsch in 1981 and is based on experiments of cleaving the corpus callosum fibres and other methods. Bogen summarizes as follows: "The dominant hemisphere (for right-handed people the left side), enhances the scientific point of view, that is, verbal, mathematical, logical thought; differentiation between things; sequential order; control of man and

290

Creatbn and Evolution.

things. The nOn-dominant hemisphere on the other side is the carrier of artistic and religious points of view; it operates with analogies and holistic concepts; its themes are similarity between things; musical, intuitive and holistic experience modi; the receptive appreciation of the world." I will not delineate iri detail how I in 1930 reached similar conclusions based on clinical observations; this would require an extensive essay. But in 19501 described the psychological methods and the CNS regulation for the distribution of ego functions and obtaining a state of ecstasy. However, I did not focus then on the fact that a weakening of the left hemisphere leads to the emergence of the right hemisphere. Recently Prince suggested that "meditation methods could lead to tranquilization of the left hemisphere, for example, by concentrating Ori a fixed visual object arid to transfer in an unknown way the center of consciousness to the right hemisphere, where experience is inexpressible, ageless, holistic and beyond logic." The techniques for exchanging hemispheres are all based on weakening the perception of the left hemisphere and enhancing the right hemisphere's intuition. At times, the two hemispheres may act as two different persons. In Bali induced states of possession during ritual trance, can be explained in this way. Many persons gifted with inclination and capacity for selfobservation, report this kind of duality also in situations of daily life. I would like toquotemyself and report an exampleoutof my paper "Left and Right." "I often pass a group of trees. Ordinarily I see those trees, just like one •sees phenomena one encouriters on the way. Sometimes one pays more attention, sometimes less attention. But it may happen that watching them moves me particularly. Now I watch their forms and contours in amazement, pursue the movements of the leaves in the wind and discover things which I ordinarily do not see. I experience a feeling of awe, just like the awe generated in me when meeting certain outstanding people. I am shaken by the violent power of the towering trunks, the encompassing spread of the branches and feel I am meeting powerful things. I experience their lofty quiet, their love and openness for the sun and the wind; their by-destiny-determined silerice, and the lovely reality of the blue of the sky above them." If we speak about the power, the love, the loftiness, the submission to destiny of a being, then it is clear that we do not only deal with the subject, but also with his environment and conditions of life. Love must have a partner; the submission can be perceived only when destiny is experienced to whom it is submitted. It is also a characteristic trait of the above-mentioned experience, that the object is seen as part of a cosmic arrangement, trees as one part of a picture, including the sun, wind and earth. The more impressive this trait is, the more it approaches, what Klages (1955) called, their Urbild; that is, their prototypal picture, their prototype. It is easy to explain that the experience of the prototype must be related to a cognateness of the experienced phenomenon and the experiencing observer. The perception of the object generates a change in the observer in the direction of the observed object. Wherever there are common, shared

The Asymmetry of the Cerebral Hemispheres

291

traits, the change will be more profound. Man shares more traits with his fellow man. The sad mood of a friend is perceived before one can analyze the facial features. A child even less analyzes the facial expressions Of love or anger, but nevertheless, it will act adequately. • The sad expression of the other changes our behavior and inner life in the direction of sadness and only if we take distance (alienate ourselves) frorri this total situation are we able to assert our own sad feelings, confronting the other. If this alienation does not take place, the sadness of the other overwhelms, like we can observe in children who laugh or cry with others who are laughing or crying. These examples illustrate very clearly, that-the more we are related, cognate with others, the more we are open to their inner life. This holds for fellow man as well as for nature. In certain periods of the history of man, the so-called "soul of .-the environment" was, more important than'their appearance. It will be obvious for one familiar with modern brain hemisphere research that here observations are described attributed to functions of the right .hemisphere in a time preceding by much those investigations. I reached those conclusions not based on experiments but by using Klages' differentiation of perception and intuition corresponding with a differential communication with theenvironmentcharacteristicfor the two hemispheres. The left side of the body and the right hemisphere tend to prolong and intensify the fusion phase of the experience process; the right side of the body and the left hemisphere, stress the last phase of the experience process and accentuate the separation of observer and observed and thus generate the basis for mental acts, as we showed in previous publications. The left hemisphere and the right side of thebody became the dominant side, the basis for mental acts and thus of other brain functions. This dominance was stressed heavily by the developing science and technology , whereas the right hemisphere became neglected and also not well known even to neurologists. -The dangerof present day conflicts of modern man, as I described in my introduction based on von Weizsaecker, are the result of the unbridled dominance of the left hemisphere, which is not compensated by the right hemisphere as was the case in bygone days when religion provided meaning. It is true the left hemisphere with its wish for power, utilized religion in order to attack people of different religions. One should not forget that the two hemispheres are one unit, like the human ego, but in this unit the left hemisphere is the one that dominates. But one question still hangs unanswered: Will the present knowledge of the right hemisphere enable us to escape from the danger resulting from the left hemisphere's dominance? Such a development and escalating of the right hemisphere would encounter much resistance in our civilization dominated by the left hemisphere. I am reminded here of Nietzsche's words, "God is dead" when he compared the world dominated by facts and science with the weakness of religion. Likewise Freud who proclaimed that religion was an illusion

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Creation and Evolution

though understandable from the point of view of psychology. However, both did not know the elementary link between the two brain hemispheres and the world, and thus were blinded to the possibility of emphasizing meaning in communication. I mentioned already several methods to restrain the dominance of the left hemisphere and to enhance the functions of the right hemisphere and in this way to achieve a change of mind. Most important is the renunciation of claims to inner and outer power and possessions in shaping our lives. Also prayer may enhance the right hemisphere functions and rnay result in a change of mind. From time to time we hear the opinion that reason is connected with the right hemisphere in contrast to intelligence, which is more linked to the left hemisphere. This opinion seems justified to me. All surrender, all wandering off and forgettingoneself, wiU accentuate t^^ and diminish the tendency of the left hemisphere for action. This intuition may produce fertile ideas and restore the creative power of all kinds of activities. On the other hand, sadness and mourning about the loss of a loved-one (right hemisphere functions) can be alleviated by hints of direct action pointing to the future (left hemisphere functions). This is, of-course, commonplace wisdom. To me it is important to connect it with hemisphere functions and to demonstrate the possibility of a change of mind. Recently, while analyzing those functions, it appears that one has to add an inner-adaptation to Darwin's outer adaptation in order to justify the psychical elements in the development of life. Biosemiotic methodology enables us to connect the various different ways of experience with the asymmetry of the brain and with the asymmetric communication systems in the cosmos, including the emphasis on the left in the electrons of inorganic matter. AH these asyrhrnetries point to the thought that our world came into existence as a result of a communication process, which remained always open to creative intentions. Even to this day, this system is capable of creating a new higher system mediated by the right hemisphere with the possibility to lessen the dangers for man or even to erase them. In this chapter I reported my lecture on change of mind as goal for the theory of conflicts. But I would like to illustrate this idea of intensified use of the right hemisphere and weakening the function of the left hemisphere, by presenting a survey of the biosemiotic approach to the theory of evolution.

Chapter

The

Significance Consciousness)

of a New

T

Phase

Forty-Seven

of Reflection for of

the

(SelfGeneration

Communication

HE NECESSARY INNER ADAPTATION for this theory presupposes communication and not causality as the original ontological relation. Causality is necessary for external adaptation, for action, for production, for the change of something into something else. But imagine the sciences necessary for outer adaptation, such as physics and chemistry, but also paleontology and astronomy, would go back in time until a point where no material, external process exists. One then can think about the origin of this, our world to happen only as an event for which communication serves a model, as expression and presentation, as the transition of an immaterial (inwardness) into a material (outwardness). That would have been an interpretation of the "Big Bang" which could not be explained by astronomers nor physicists but could be understood as acreativeactofGod. And if I take into account the mostrecent computations which appeared in a paper "The once and future Universe" (June 1983), it seems to me that the assumption of an extra- or super-terrestrial origin of *our world is justified. "Theoretical physicists have worked out a history of the universe all the way back to a mere 10"*3 seconds after the BigBang. What existed before the 10-*3 seconds? Remember, the latest theories propose that at that moment our universe, all the cosmos we can observe, was condensed into a region much smaller than an atom. The universe was pure, pent-up, exquisitely hot energy. . .The very fabric of space and time was being fashioned then." In the light of this statement the title of a book of von den Osten Sacken, an astronomer, seems justified: Creation out of Nothing. The Secret of the Origin of the Universe. But also our thesis seems justified namely that creation was a communication; the action of an immaterial, spiritual

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principle, which appears in matter as a sign in a symbolic representation. This matter was, right from the beginning as a creation of a spiritual God, ensouled (begeistet orbeseelt). This makes it understandable that out of the matter life and also we as humans could develop as beings with a soul and a spirit. At the same time, we understand, that the most appropriate organ for inner adaptation to this immaterial creator, is the nerve cell, i.e. the CNS, because that system is capable of transmitting inner meaning because it is a symbolic sign system. The nerve cell, and the brain and the CNS respectively, are the organs developed in the process of inner adaptation. Those organs are the most god-like organs, because, in addition to their material structure, they have functions transcending space and time. They are capable of transmitting events out of the past and different places and even from the future which has not yet been experienced. Another proof that the brain is not associated with the norms of tirne and space exclusively are the parapsychological phenomena. The substance of the universe was right from the beginning carrier of a transcendental subjectivity, its hidden and divine quality. According to Klages, only the spirit was of extra-cosmic origin. What he described as the basis of his philosophy: "The spirit as antagonist of the soul" was only the last phase of the evolution of the dominant brain hemisphere as mediator of the noetic system, preceded by other analogous phases with analogous contrasts. Just like the spirit came from an origin outside of the cosmos, also life and the soul. Klages' position against monotheisrri derives from a failing, to recognize the facts of evolution. At any rate, when Klages developed his science and philosophy of expression, the present knowledge of the likelihood of the origin of the world in the "Big Bang" was not sufficiently known. The hints pointing at an inner adaptation to God, who has created the world and who invites us as bodily creatures, and therefore alienated from Him, to a dialogue may give us hope and may lead us to the conclusion that Klages opinion about the self-destruction of man was too pessimistic. Recently, a book appeared by the philosopher Johannes Heinrichs, titled: Semiotics Based on Reflection Theory including the following parts: Part one: Theory of Action; and Part two: Theory of Language. Inthisbook, he presents an interesting theory of the accomplishments of the noetic system. In a previous book (1976) Reflection as Social System, Heinrichs wrote a remark on biosemiotic theory, which I would like to quote here. He ;bases it on a statement out of my previous book (1961) where I dealt with change of mind. "A fascinating thought parallel to the theory ofreflection, can be found in the research on the structure of the CNS called biosemiotics. The basic thought being: the CNS of vertebrates and man is'built as a symbol of experiencing in its origin as well as in its structure." (Friedrich Salomon Rothschild: TranszendentalePhaenomenologiealsSemantikderStrukturenmit psycho-physischer Funktion. S, 489) "If we start dealing here with sign systems which provide meaning, then we are not far rriistaken, if we assume 'that during the development of the CNS a change took place from its

The Significance of Reflectbn (SelfConsciousness) for the 2 9 5 Generation of a New Phase of Communication original position into an attitude reflecting information obtained in the original way of communication. In analogy to semantics, the newly developed organization of the CNS of vertebrates relates to the foregoing organization of invertebrates during evolution, just as the development of a language into a meta- and object language. [A meta-language is a language used to discuss a language. JPH] "Every reflection can survey a great number of original single communications and comprise them as a unit comparable to Morse's dotand-dash signals which finally in reflection make up a word. Twice in the phylogenesis of evolution, experience was elevated to a new phase of subjectivity: first, during the transition of invertebrates to vertebrates; and second, the transition from apes to man. Each time, a new system of symbols was created with psycho-physical function and served as carrier for a new form of intentionality. First, the CNS of vertebrates which emancipated from the body with its reflection of experience in the form of thought: the language." We only can turn to biosemiotics and ask their opinion about the possibility of an exact parallelism with the phases of reflection. This parallelism is interesting: thought and language of man developed as superimposition of self-reflectingsign systems in theevolution of inorganic into cellular, gastrular, neurular and finally into the noetic system of man. Here, we do not discuss the single results of these reflection processes, which we illustrated with examples before, but reflection as a higher phase of development. Our actual problem of a change of consciousness (mind) can only be accomplished by a new form ofreflection, self consciousness, consideration of one-self, just like all previous communication systems. The access to such a form of communication should be dependent on the possibilities of the right hemisphere. But for this purpose, the importance of the left hemisphere for the constitution of the ego, has not to be sacrificed. Also, the left hemisphere's dominance and its resulting ego-unity we understand as an inner adaptation to the unity of God even if we take into account the qualities of thought and action as instruments for outer adaptation. This development is not concluded. Man's inventiveness with its intellect and his wish for self-preservation will make further progress, manipulating nature even without the expectations.of the beginning of modern technology. But this expansion of the ego based on intellect is guided by Thanatos, aiming at terminating the experience processes. He has to obtain results, to make products, which accelerate the process but lead to flattening and will lead to the diminishing of the wealth of experience.

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DE-ATTACHMENT from the association of even the inner adaptation to the left hernisphere, can only be accomplished by emphasizing the right hemisphere with its capacity for intuition. In this context, I do not think of ecstatic intuition but more of a self-consciousness and a thought about the previous stages of reflection which took place since the beginning of this world from the "Big Bang" until the present ego-development. We all grew out of this origin through divine creative intentions and so all of us are children of God. This holds for our inner communication with the environment as well as our capacity to perceive the essence of the appearance of the world (by means of our right hemisphere). But we are also children of the earth in that we have to preserve our body structures, procreation, individuation and the exertion of our thought and will (by means of the left hemisphere and the right side of the body). But this dominance of the left hemisphere got us in a critical situation out of which we only can escape if we become aware of our origin that we are children of God. It means that we have to counteract the self assertion of the left hemisphere with surrender and openness of the right hemisphere. Then, we will be capable of shaping our lives according to our inner feelings that we originate from God. Biosemiotically speaking, such a change of function of the left hemisphere is possible. But before elaborating on this thought I would like to defend my thesis which maybe does not demand scientific requirements but more from the side of the arts - that people are children of God. Therefore, I quote Bela Weissmahr's book Philosophic Theology (1983) which is based on contemporary thought and knowledge and the experience of today's man. "To religious persons, God, no doubt, means reality, even

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the most real reality. Is he right? The problem of the cause of causes or unconditioned reality does not appear as long as we deal with the mastery of everyday tasks; nevertheless, we assume tacitly that there is a cause of causes, an unconditioned reality. Because this last one is unconditioned, not conditioned by anything, we call it "the Absolute". The question: Why should there be something and not nothing, can be answered only in this way: "Because there is something, a last reality which exists by itself and by means of itself." The Absolute (Unbedingte) never appears in the foreground in our field of vision; the contents known to us, conceptually determined objects, are always overdetermined. In spite of that, we maintain, that the Absolute plays a role in the background of all our knowledge. It appears though it is never at our disposal as a single object. If we focus on the apparent contents of our knowledge, we will never encounter the Absolute. We will only discover it if we turn to the knowledge itself as activity of the subject who.is collecting the knowledge. •The sensory organ perception is a concrete way of getting knowledge, but nevertheless, there is a mixture of objectivity and subjectivity to it. In order to determine the not-perfect objectivity of the sensory organ perception or the knowledge of our intellect, man needs an objective criterion, because, without such a criterion, he could not be aware of the subjectivity of his knowledge. Since we know that the foreground objectivity of our knowledge is not completely objective, we conclude that there is a certain absoluteness in our knowledge. More precisely, we are aware of something Absolute in our knowledge. At this point, it is obvious, that in every human act of gathering knowledge, is an element of absoluteness in the background. The Absolute is a constituent of human knowledge. There is a certain knowledge, which cannot be defined precisely b u t which plays a basic role in the epistemological process. It is in our consciousness if we reflect on it; we call it "existential experience" or according to Karl Rahner and Weissmahr, "transcendental experience" (K.Rahner, 1976, p.31). This knowledge is the basic objectivity of our knowing; it is the Absolute criterion of objectivity. This un-thematic experience of existence is the experience of the Absolute, though it will never lead to the distinct knowledge of an object. That what is called by Weissmahr "transcendental experience" is the basic quality of the experience process. This accompanies the person who experiences when confronting the object. Every experience starts with the reception of a stimulus to the CNS, which causes a fusion of own and foreign and afterwards, the "penetrated" object is separated. I called this process "alienation" (Entfremdung) and based myself here on Klages and Palagyi's work. In my paper on "Left and Right," I showed already that the decussation of the nerve fibers in the CNS (i.e. the right side of. the body is represented in the left hemisphere and vice versa) characterizes a symbolic representation of this general property of all experience processes connected with the body.

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According to Klages, this alienation is an accomplishment of the soul which is tied to thebody. On the basis of my criticism of Klages' metaphysics, I called this immaterial principle "transcendental subjectivity," a concept approaching that of Weissmahr and Rahner. They coin the reflection of this alienation "transcendental experience". The decussation of the nerve bundles, namely from the right side of the body to the left hemisphere and from the left side of the body to the right hemisphere, was discussed in my Symbolism of Brainstructure (1935). I stated there that the decussation is the most outstanding symbol of our inner capacity to confront the reality, the total world of all our experiences. It is true that the fibers reaching the roof of the mid-brain and the cerebral cortex are within our body, but the experience of the world, perceived by the decussated fibers, is beyond, outside the brain, namely, in persons, things and events in space and time. We described the precondition for our experience and consciousness, namely, to imagine (vergegenwaertigen) the world outside of our inner being, as an accomplishment of TS. This same accomplishment is called transcendental experience by von Weissmahr and Rahner. They regard it as the proof of the Absolute and the existence of God. Just like the decussation was interpreted as a symbol of the properties of the decussating fibers, so other structures of the CNS represent symbolically instructive tendencies and intentions of the experiences carried by TS. The development of the CNS is the most tangible revelation of the formation of experience by TS. If we pursue this process retrospectively, it will lead us to the origin of life, even of the cosmos as God's creation transmitted by TS. TS is God's representative in the processes of the world. But we have another possibility to verify the constitution of man by TS and thus, its relationship to God, if we study phenomena and experiments out of the realm of parapsychology.

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ARAPSYCHOLOGICAL PHENOMENA such as telepathy, clairvoyance and psychokinesis, were in the center of my research interests just as the symbolism of brain structure. The brain's capacity to gain access to the depth of space and the remote past, in spite of its being located within the skull, is no doubt related- to the parapsychological freedom which conquers distances of time and space. We are certain that TS with the assistance of the brain, shapes our experience and behavior. It is very likely that especially the right hemisphere may disclose the way for understanding the curious TS phenomena which we observe in parapsychology. At any rate, these parapsychological phenomena reveal very directly the essence of inner adaptation to the creative basis of the world process. Therefore, it is appropriate to end the biosemiotic theory of evolution with a chapter on parapsychology. Since the foundation of the "Society for Psychical Research" in England in 1882, it has been tried to provide a scientific basis to the parapsychological phenomena. And not only that. It has been tried to find an appropriate place in the ranks of modern science and its tremendous development in the last centuries. In spite of the interest of the general public and in spite of the importance of parapsychological phenomena for our understanding of nature' and ourselves (as stated by prominent scientists and philosophers) not much progress has been made. It is true, carefully controlled experiments are carried out, statistical evaluation of quantitative experiments is taken place

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but nevertheless, psychologists and biologists decline to recognize parapsychology. We understand this resistance. The parapsychological phenomena disturb the basic scientific premises and expectations of the scientific researcher. He expects to find facts and relationships between those facts. He wants to clarify and measure those relationships in order to enable man to control them and to master them. He expects nature to meet his wishes namely to investigate and to master and to find orderliness in its relationships. Then, human intelligence would construct mathematical formulas and make analogous models and carry out mathematical computations. Then, the way to mastery through research and measurements would be open. To a certain extent, parapsychological phenomena correspond with those attitudes and expectations. Especially research carried out by Professor Rhine of the parapsychological laboratory of Duke University approached parapsychological phenomena by means of experiments and measurements, particularly experiments of extra-sensory perception (ESP) and psychokinetic experiments with dices. With a considerable degree of probability, he could determine the dependency of phenomena on motivation, the regularly observed decline of accomplishments after an initial success, the presence of factors preventing positive accomplishments. Parapsychologjsts in general and Professor Rhine in particular, expressed the hope to reach coritrol of parapsychological phenomena which would enable man to control them and to utilize them just like the case of other sciences of natural processes. However, in experiments it is very difficult to grasp the facts of parapsychology and relationships between those facts are of such an unusual nature, that the scientist looses the ground under his feet. Here, we do not encounter real conquests of the human spirit as in other sciences. No findings which can be enlarged and utilized. Even if we accept the phenomena and the facts, scientific thought becomes worried more than it experiences a new task in affirming its basic pfernises and expectations. I do not think we should try to incorporate parapsychology simply in the ranks of the sciences, neither should we describe facts and relationships like professor Rhine and other parapsychologists aspire. The present scientific view of the world (philosophy) has no place for parapsychological phenomena. Where should we find a place for psychokinetic energy, where for material processes in not-our-own-body and accomplished by intentions of the will. And what to do with intentions which do not make use of sensory organs and disregard the laws of space and time, such as telepathy, clairvoyance and precognition? It is impossible to make progress in this difficult area without reflecting on the basic principles of human knowledge and behavior. Otherwise, no progress in any science can be expected. Then we will discover easily that the same uncertainty exists as to the body-soul relationship as exists in regard to parapsychological phenomena. Scientific thought cannot explain how man's will moves his body in freedom. Neither does it explain how nerve processes generate experiences and consciousness (awareness) of these experiences.

tnnder Adaptation and the Phenomena of Parapsychobgy 3 0 1 It does not make any difference whether my will moves my body or another body. Both are expressions of psychokinesis, movement of matter as a result of psychological activity. The secret of how the act of volition jumps to a motor arid muscle process seems smaller than that of psychokinesis though for many neurologists also the first problem seems unassailable. The fact that consciousness and body are combined in man, and the scientific questions emanating from it receive actually the same treatment as parapsychological phenomena. One acts as if the problem does not exist. The neurologist implicates stimulation of the substantia reticularis when he "explains" consciousness as if there exists a causal relation between them like between changes in cortical EEG as a result of stimulation of the substantia reticularis. One is not aware that ontologically the subjectivity of consciousness belongs to a different category of existence than the objective action potential of nerve cells. Epistemologically consciousness and EEG changes, though related to stimulation of the substantia reticulata, are completely different. Although the reader may be familiar with parapsychological phenomena from the literature or his own experience, I wish to report some personal experiences and will use them later for a theoretical exposition. In 1934,1 traveled from my parent's home in Giessen (Germany) to Berlin in order to find a publisher for a scientific manuscript. I planned to be there eight days. On the third day, I was overwhelmed by an incomprehensible impulse to return to Giessen, though I did not finish my assignment. When returning home, I found both my parents suffering frorn a fever as a result of a severe cold. Since I was the only available child, apparently my mother's wish to have me at her side, had been very strong to such an extent that I perceived it telepathically. A similar observation, though in a different setting, I did, during a parapsychological meeting of our group in Jerusalem. Twenty people were sitting opposite a medium, an English woman, exclusively known to the leader of the group and to no one else. The medium decided to enter a state of trance and put her head aside. Then, all of a sudden, I got an idea to disturb her through an act of my will and thought. Hardly had I decided to do so when the medium returned to the upright position, opened her eyes and said: "Somebody disturbs me" and pointed in my direction. The experiment, though impulsively carried out, succeeded without any movement from my part. My intention was realized in an act of extra-sensory communication. It was a successful paranormal suggestion. Janet in France and Vasiljew in Russia carried but similar experiments with women who were familiar with hypnosis. One Russian experiment was to provide suggestions in Sebastopol to women in Leningrad, 1700 in straight line kilometers, and those suggestions were obeyed. At this distance, it is unlikely, that electromagnetic brain waves played a role, since their electrical potentials are much too weak for that. The medium which had to be hypnotized was also put in a Faraday-cage made of iron wire, to keep out electromagnetic waves. Again, it was determined that suggestions were obeyed. Thus, apparently the suggestions

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had reached the medium without utilizing sensory organs nor energies similar to light or radio waves. .* •. Later on, I had a discussion with this English medium (who was paid for her performance) and she told me several relevant though rather general things, which could also result from common sense. Then all of a sudden, something peculiar happened. She declared suddenly that she saw the ghosts (spirits) of my parents-in-law, a big man and a small woman, the name of the woman started with an S. Actually my father-in-law was a big man and my mother-in-law a small woman, named Selma. But I did not think of my parents-in-law, neither was there a reason for it. At least twenty years ago, they were most likely killed by the Nazis in Auschwitz. My parents likewise were dead, though they died a natural death. Why did the medium not see my own parents next to me, and why did she indicate only the initial letter of my mother-in-law if she was aware of some event about them or had some knowledge of them. These are peculiarities of paranormally acquired knowledge, which may give us more hints about their origin. But before I engage in an attempt of explanation, I will report some additional examples of paranormal phenomena. Our Jerusalem group carried out some psychometric experiments with two mediums, a man and a woman. Here is what we did. The medium has to say something about an object or its owner, related to the way the object was acquired or related to circumstances or through an emotional tie to the object. I decided to offer an object, not well known in Israel, namely a bronze German sports medal which I acquired while being a student in Germany in 1921.1 excelled at that time in five different branches of sport. I put the medal in a carton box, wrapped it with paper and put a rubber band on it. The medal was an oval bronze brooch 5 x 4 cm. An encased frame surrounded an empty space in which three letters DRA (Deutsche Reichs Abzeichen = German national badge). I will report now several details of this session which was taperecorded. Dr. Behrendt, at that time chairman of the Jerusalem group, reported this case in English in the newsletter of the Israel Parapsychological Society. The session took place 4-3-1975. The medium said: "Something is written but not on paper.... calligraphy... beautiful... you did not write it yourself... it looks yellow... its shape is like the bridge of a violin... I see lines... somewhat like a comb." These utterances were correct except for the two last ones. But anyhow, there are some similarities between a violin bridge and a comb and the lines of the letters on the medal. One gets the impression that paranormal information is not transmitted as a definite structure but as a nucleus of a Gestalt (Keim einer Gestalt) indicating some possibilities for developments However, in spite of a certain relationship to a preliminary Gestalt, the final conceptual identification maybe way off. I would like to quote here a certain analogy out of the realm of embryology. In the initial phase of their development all vertebrates, fishes, reptiles, birds, mammals and even man, are very similar in their appearance, although after maturation and birth, they look quite differently. Something similar seems to happen in

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psychdrrietry. The information reaches the medium as apoteritial knowledge, a possibility, which needs certain conditions in order to develop from this preliminary stage to a final shape. Very often the medium is stuck in the initial stage and may miss the correct designation. An interesting failure (Fehlleistung) happened some month after the session with the sports medal, but this failure was understandable. The session was arranged for psychometry, some objects wrapped in boxes, were correctly identified. The medium performed excellently. Two boxes were left; the medium took one of them, which, I thought, I had prepared. I indeed wrapped again the sports medal and wanted to see how the medium would react, when confronted with an object, to which in the past he gave some positive hints. The medium started laughing and said: "You wanted to fool me. You wrapped the same medal." Then the medium opened the box and something quite different was inside! I was as astounded as the medium. My sports medal was in a different box. I mixed the two which were quite similar and this failure was telepathically perceived. One could of course assume that positive statements of other packages were obtained telepathically from the persons who wrapped them. But there was one box, wrapped by a person not present and nevertheless positive statements were obtained. Therefore, to this hypothesis a question mark should be put. More remarkable than telepathic and psychometric phenomena are psychokinetic performances. Psychokinesis is psychic (psychological) influence on the movement of matter which does not belong to our own body. In Israel, Uri Geller caused quite some sensation by bending spoons and thus started a fashion in parapsychology, because other people, inspired by his television performances, discovered" a similar propensity in themselves. Through the kind services of Dr. Behrendt, I was able, in Jerusalem, to observe a 16-year old boy who could bend a Yale key (provided by us) some 45 degrees within three minutes by rubbing it between thumb and index finger. In the subsequent three rhinutes, he bent it to 90 degrees. When an observer took the key in his hands, it fell apart in two pieces. The boy's rriusculaf effort during his movements, was not enough to explain the event mechanically. During the last few years, Dr. Behrendt and I observed a very gifted medium, 24-year old R.M. who could bend spoons very rapidly and twist also their cups. Dr. Behrendt described this case in an omnibus volume. In this field, there are even stranger phenomena. It is beyond doubt, that people watching Uri Getter's metal bending on TV, reported bending of their own table cutlery. And there are hundreds of those cases. Professor Bender, one of the leading parapsychological researchers in Germany, reported, that after a TV performance of Geller, 46 pieces of table cutlery of a family were deformed, in part, even in the presence of the local police. Later on, it appeared that a 14-year old girl in that family, was the instigator of this spontaneous psychokinetic phenomenon. It is well known, that such psychokinetic phenomena may happen to persons who

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are not aware of their gifts. This kind of phenomena is known as witchcraft (Spuk). Objects move against inertia and gravitation; one hears knocking and noises as if persons walk but are not observed. Often, however, these cases were reported by young persons, especially girls of puberty age. Famous is thereport about the happenings in Rosenheim, Upper Bavaria. In a lawyer's office (during Summer 1967- January 1968) strange things happened, as if there was a disturbance in the electricity supply. Calls were registered by the telephone's timing, without any manipulation of the telephone operator, sometimes six per minute. Lamps started swinging, the movement of which became more and more energetic. Pictures rotated round their hooks (this was recorded by videotape). Paranormal noises were heard, an excessively heavy dossier shelf moved, etc. All those phenomena happened during office hours and appeared to be related, according to Prof. Bender, to a 19-year old, Annemarie S., a simple clerk. When she moved to another office, apparently for some time, similar things happened. I was present when Professor Bender reported this case in the Freiburg Institute of Psychology. One even arranged supply of electricity by a special generator in order to rule out irregularities of the power system. Physicists recorded the proceedings and came to the conclusion that it was impossible to describe these phenomena using the available techniques of modern physics. It appeared, that the "witchcraft" only appeared at the office, when the girl was present and that they appeared after the girl entered the office. This must be enough reporting of parapsychological phenomena. More extensive reports can be found in the literature (H. Bender 1976, Allan Gould 1983). The material which I reported here should be sufficient for my endeavor to understand it. Official science was unsuccessful in its explanations. In the framework of the spiritualistic point of view, which believes in the existence of souls of dead people as immaterial spirits, one believes, that those spirits are responsible for the paranormal phenomena. The animistic hypothesis on the other hand, claims that live persons endowed with a soul, could be transmitters of such phenomena. The biosemiotic point of view states that parapsychological phenomena stem from the same TS which is responsible for the creation of our total reality. If one ovum with its nucleus as inner system and cytoplasm as outer system, can produce not only the life of a cell but a multitude of variegated organisms with trillions of cells, it is obvious that we deal here with a creative principle which we ascribe, because of its grandeur, to a divine power. Cosmologists cannot say why the cosmos began. The most popular hypothesis nowadays is the theory of the "Big Bang", the explosion of an energy mass consisting of high density waves exclusively because of the extremely high temperatures. In the course of the explosion, the temperature came down and stable nuclei of atoms were formed. Gravitation caused them to constitute stars like our sun, surrounded by planets. I will repeat here the metaphysical or better, the religious speculations, why this creation took place, a subject, which I discussed in the initial chapters of,this book.

Innder Adaptatbn and the Phenomena of Pardpsychohgy 305 God created the world as an immaterial, spiritual principle in order to reveal himself especially in matter in a medium alienated from him and iri order to develop a partner capable of communicating with him. Creation was in this train of thought, an expression of God in which He gave the world of matter and energy the intention to express his creative being in a form alienated from himself and allowing it to appear in communication processes. Faith founded in the framework of biosemiotic theory and transmitted through the inner systems, teaches us that God as the origin of meaning, created the world as a phenomenon expressing meaning and for that reason, expression, communication and representation (Darstellung) are the basic relations of the cosmos and not cause and effect, which are neutral values.^ I am strengthened in this belief that not only organisms are built on the principle, of communication between inner and outer systems. Also, the inorganic world consists of fields of energy which cannot be made visible and bodies fixated in their place (inner and outer systems JPH). Modern physics even asks us to believe in the formation of, material elementary particles, which come into existence in the electromagnetic field of an absolute vacuum. These particles can dissolve again in radiation. The physicist Heisenberg designated these elementary particles of short duration, as the possibilities of existence. (Moeglichkeiten des Seins) But what does actually oscillate in the electromagnetic energy, fields? In former days, one assumed that a substance called ether was the carrier of those oscillations. This assumption was refuted by the inalterability of the velocity of light during the various directions of the movements of the earth. One simply does not know what oscillates in the light waves. The physicist therefore speaks of virtual photons. This riddle gains a different and a more understandable aspect, if one regards the oscillations primarily as a process of expression of an immaterial cosmic principle (Weltgrund), whose energetic actions cari be followed by causal physical analyses and explanations. What we say here about light, holds, biosemiotically speaking, also for other physical phenomena. Inorganic matter is the most original form of a communication system, whose TS does not become individualized; whose energy fields function as inner systems because they absorb the expressive intentions of TS as possibilities (potentials) in order to realize them materially according to the circumstances. This analysis provides us with a basis to throw light on the evolution of the various forms of life. TS may give rise to individualized organisms such as cells reflecting the original creative process of the phase of inorganic communication. This reflection is represented anew in the inner and outer system of the cell and the communication between them. Here, I would like to allude to the phases of communication and reflection systems of TS, from the phase of the inorganic matter, until the mental acts of man, because only this connection with TS not only facilitates parapsychological phenomena but also makes them understandable. The world started its career as a communication and adapted to its

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Maker with an inner adaptation. This IA took place in various reflecting communication phases until it reached the stage of the inner freedom of man and thus gained new and free forms of expression. TS could achieve possibilities of form to which it would not have arrived without the human freedom. It belongs to the basic characteristics of TS to express itself in matter and to represent the world as it is perceived by perception, memory and knowledge. To us, it is a matter of fact that we handle our volitional impulses in full correspondence with our body arid that through the brain, a reality with endless horizons is at our disposal. All these matter-of-fact phenomena are built on the foundation of the miracle of the psychophysical relation. This relation is also the marvel of our own existence. Butevery now and then, TS does not adhere toits habitual individualized way of communication but utilizes the freedom of the human spiritiri order to communicate in its original expressive facility operating directly on matter. In this way, all parapsychological phenomena occur. Iri these cases, TS communicates not in the habitual individualized way, which principally is possible because experiencing and acting pass through a phase of communication before the fusion phase. In this stage, TS is capable to perform extra-sensory communications and actions, outside the body, in spite of its association with the inner systems of the individual. The moment the individuation phase of the experience starts, the paranormal communication capacity ceases. However, since actual geneses take place in a fast rhythm, the re-appearance of paranormal activities is again possible. Mediums (paranormally gifted persons) are capable of limiting only in part, the initial phase of communication (i.e. the fusion phase) unhampered by individuation arid may utilize this relative openness (with the help of the right, i.e. the dominant, hemisphere) for paranormal information and action. In the above mentioned example, when I wished to disturb the medium, due to the openness of the medium, the disturbing thought could reach her brain and accomplish the appropriate reaction. During the experiment with the sport medal, some qualities were correctly produced, some had only a distant relation to the object. This is typical for the communications of this initial phase, which 1 called fusion phase because of the lack of differentiation and unclear contents. Therefore, we see a similarity between the expressions of parapsychological mediums and the dream language, since also the contents of dreams stem from this fusion phase. We also know that persons in extreme danger or near death, when the individuation is seriously weakened, may release paranormal messages. I myself, some twenty years ago, may have received in my subconscious, some messages from my parents-in-law. These messages appeared as an apparition, likea dream and were transmitted by a medium. No doubt, the initial phase of experiences of many persons may collaborate in order to create parapsychological phenomena, such as apparitions, because the actual mediator, TS, belongs to all people. The independence from causal relationships is very impressive in the case of

i innder Adaptation and the Phenomena of Parapsychology 307 parapsychological phenomena. Content and intentions from the neural and the noetic- system, information and goals from that area, operate directly, without using the body systems. They may do so as a result of the uninhibited initial phase of the sign processes and thus can reach the physical system without interventions of any higher system, e.g. in psychokinetic bending and breaking of metal spoons and forks and in the apparition of ghosts. The symbolic structure of higher systems and the logic of its syntax are related to image-like appearances and to ideas and are not dependent ori spatial and temporal order and their causal relationship and can be expressed directly in the physical system. This action, however, can penetrate in spite of the power of constancy which occurs in the rhythmic reproduction of the physical systems only in such cases where the receiving system is of a similar structure, such as the brains of other people, especially those with related intentions. Not only in the production but also in the reception of parapsychological intentions and information, preference is given to brains of persons who are "tuned-in" on the other, an observation commensurate with the hypothesis that telepathy is the explanation of most forms of extra-sensory perception. This i n t e r p r e t a t i o n of parapsychological p h e n o m e n a m a k e s it understandable that mediums choose those persons as control-spirits (Kontrollgeister) who suffer from dissociate personalities. Their brains transmit easily parapsychological communications. Like we know from the psycho-analysis of dissociate states, complexes have a high intensity and an extensive organization in the unconscious i.e. in the picture-phase of communication. The individual represses them and does not have to sacrifice its individuality. Repression is a special mechanism, i.e. a special cerebral regulation protecting the ego-structure against disturbing complexes, but on the other hand, it protects also the disposition for parapsychological phenomena from being absorbed in the normal constitution of the ego. Now and then, it is not a repressed complex but simply a "double," a transmission of the non-dominant, right hemisphere which becomes active in relation to parapsychological phenomena just like in a dream or visions or hallucinations. Except from these "doubles," it is characteristic for a dream (occurring during REM sleep, the phase of sleep with the rapid eye movements) that the ego of the dreamer stands beyond the normal processes of constitution. This fact leads to a state which favors parapsychological experiences, but may develop also into a trance or ecstasy and in connection with virtual inner systems of physical cosmic systems widely remote not only in place but also in time (future). I want orice 'more to emphasize that both the trance as well as all acquirement of knowledge about remote places and -times, takes place through the brain of the sleeper or the medium :the neural system, together with the noetic system with its symbolic structure has the capacity for functions transcending the borders of the body.

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The most difficult problem to explain is the precognition. In order to try to understand this phenomenon, one has to liberate oneself from the meaning-less view of the world of science, which regards the'future as completely determined by the distribution of energy of the past. One has to imagine oneself in a cosmos where present meaningpossibilities may be realized in the future. The intention of the whole attracts every particle and every organism to a new and more comprehensive future, even in spite of the fact that the tendency for unity may counter-act this. In spite of the power of death and entropy, which exists right from the beginning, the intention of the world process succeeded in producing man on earth, creatures striving for a future and fOr goals. It is obvious to us that we project future events, that we have hopes, wishes, hypotheses and fantasies about the future; we have presentiments about the future, and we can plan it. This way to the future, directed by information of the constituted system, has more possibilitieswhen leaving the constituting systems and exposing itself to the psi-process. Then, not only the functions of his own brain with their transcendency are at man's disposal, but also brains of other persons containing different information. And not only human brains, he can use even the inanimate, inorganic nature in order to project pictures of the future. In addition, pictures may serve as plans and push psychokinetically for realization. We do not know to what extent psychokinetic interventions played a role in prophesies and to what extent extrasensory knowledge of the present situation combined with information from the past, lead' to correct assumptions or computations of the future.Until now, we have found TS in all psi-activities, receptive as Well'as expressive, in extrasensory knowledge as well as in the apparition of ghosts and psychokinetic phenomena. There is no good reason to assume something different for precognition. Since its origin, TS was endowed by God with basic traits exceeding by far the borders of time and space. With Neuhaeusler (1958) et al, I am of the opinion that confirmed prophesies do not prove the existence of a pre-existent determination of whatever happens. Our feeling of freedom in all acts of volition does not deceive us. Determination of the existing as well as creative freedom, both are qualities of cosmic and organismic processes. Determination is more evident in physical areas, freedom more in the noetic system. At any rate, from our point of view we have to answer the question whether and to what extent transcendency takes place beyond the cosmos. Although we ascribe to the cosmos a creative nature like that of man, in the light of transcendental semiotics the cosinos is a creature. The passive-receptive pole of TS is the beginning of all sign processes, which is a proof, that the world is God's creation. These thoughts bring us in the realm of religious faith. But if TS is determined by God and endowed with basic intentions of wholeness and unity, then God can interfere with evolution. Single intentions did not arise from cosmic systems but were evolved by transcendency.

Innder Adaptation and the Phenomena of Parapsychobgy 3 0 9 Also certain prophesies can be interpreted as messages of God. Already a long time the opinion has been accepted that psi-processes arise from an area of existence, where basicphilosophies(Weltanschauungen) are rooted. We will understand psi better if we know more about other basic aspects of existence. Without some knowledge about the origin of life and the evolution of organisms and man and their relationship to the physical system it is difficult to understand psi phenomena. This knowledge relates to the history of becoming, growing, whose initial phase is a sign system with a dominant intention for wholeness, with a tendency for fusion and change, which conquered the conservative principles of constitution. Psi is a derivative of this initial phase and belongs like the intuition, to the influence sphere of IA. To the extent we will gain more insight in the process of the creation of organisms during the evolution, we will better understand the psi-processes. Darwin's theory and the neo-Darwinistic modifications are one-sided and use uncritically concepts and metaphysical presumptions. In that way, they do injustice to the phenomena of life as well as to evolution. Sir Alister Hardy, the zoologist, completes these theories in his book The Living Stream and reports in the chapter "Biology and Telepathy" why he is of the opinion that "something akin to telepathy might possibly influence the process of evolution." (p. 235) The results of biosemiotics support Hardy's reasons. But in addition to that, they hint at a symbolic knowledge of the structure of the physical world which is rooted in the syntactical structure of the intra-organismic sign systems. This symbolic knowledge can only be obtained in an extrasensory perception. Only by means of this a-priori-built-in knowledge of the systems, organisms develop an understanding of their environment corresponding with their inner being and only in this way they behave correspondingly. Only because the organisms absorbed (during the course of evolution) the language of reality in the structure of their sign systems (by extrasensory perception), every single individual organism is capable to understand the meaning of the sensory communication with this reality. With all those hints, I only want to focus our attention to the fact that we can learn much about the nature of the psi-processes if we analyze their relationship to other important aspects of world and life processes. These processes—it is true—cannot be explained exclusively according to lines of causality. Psi actually belongs to the science of communication of meaning. Therefore, parapsychology is not a science aiming to find a causal relationship between facts in order to master them, although it is important to objectify the facts of psi-phenomena and the conditions favoring such phenomena. Parapsychology has to be seen as a branch of transcendental semiotics. Thus parapsychology is closer to philosophy than other sciences, which developed outof philosophy but emancipated practically from philosophy. Parapsychology may remind us that we, man, in our matter-of-facteveryday- existence, derived from the same principle of communication of

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expression of TS as parapsychological phenomena. The world is right from its beginning, a psycho-physical process; its development is connected with a spiritual basis. We should become more and more aware of it in order to make our lives more meaningful.

Chapter

Comparison

of Erich Theory

uriih

D

the

Theory

of of

Fifty

Jantsch's Evolution Biosemiotics

URING ONE OF THE CONGRESSES (December 1983), Dr. Guenter Ammon, President of the World Organization for Dynamic Psychiatry, gave me abook writtenby Erich Jantsch and remarked that there is much similarity between Jantsch's ideas and my theory of biosemiotics which I presented at the,congress of Dynamic Psychiatry. I had never heard of Jantsch or his theories. Nor did I read his book: Die Selbstorganisation des Universums-vom Urknallzum menschlichen Geist (The Self-Organization of the Universe - from the Big Bang to the Human Spirit.) This is not surprising, because I live in Israel (outside the mainstream of the cultural world of German speaking peoples JPH). I want to discuss here some essential thoughts of the book and compare them with the biosemiotic theory of evolution. "Dr .Erich Jantsch, born in Vienna 1929, died in Berkeley, California 1980, was an astrophysicist, adviser of the OECD (Organization for Economic Cooperation and Development) co-founder of the Club of Rome and guest professor with research assignments at various American and European universities." The above-mentioned book appeared first in 1979 and was re-issued by the German book publishers inl982. Iquotefrom the introduction: "This book presents a courageous, far reaching thesis. It states that recent research in chemistry, physics, cosmology, ecology, biology and other disciplines permit anew understanding not only of nature but also.of society/its history and its "meaning". "Spontaneous organization (Selbstorganisation)asadyocatedby political groups and existential movements and requested by theoreticians of society but ridiculed as Utopia by practitioners, is confirmed here strongly. A

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scientist presents it as a basic principle of the evolution of the universe, which can be proven experimentally and as the driving force of the physical and spiritual world. This enables him to develop a new theory of evolution, whose results exceed by far the scientific starting points." The decisive stimulus for the building of his theories, Jantsch received from Ilya Prigogine, chemist and Nobel prize winner. Prigogine caused a revolution in the scientific models of classical mechanics by his theory of dissipative structures in chemical reaction systems and by his discovery of a new principle which he called "arrangement by fluctuation" (Nicolis and Prigogine 1977). Such dissipative structures are generated by inorganic matter which is not balanced but in an open contact with the environment. Nevertheless, these structures show self-preservation just like the entropy of matter at an absolute zero temperature. This concept of "arrangement by fluctuation" makes it understandable how structures develop structures which derive from inorganic matter and make up in such a way that qualities of organic life appear. At the same time, one can ascribe to them entropy, because they keep their structure in spite of their metabolism and increased complexity. Schroedinger, the physicist, compared already with entropy this capacity of vital structures to keep their structure in spite of their metabolism. I adopted this formulation in my 1950 book: The Ego and the Regulation of the Experience Process: As Schroedinger mentions, we find order in vital matter (belebte Materie) and a natural development derived from this order even in very small groups of atoms, too small in number to explain their behavior by the statistical laws of inanimate matter. The genes, the genetic units, consist, according to maximal estimations, of a million or some millions of atoms. According to other computations based on experiments of mutation by means of X-rays, genes contain only a few thousands atoms. Both numbers are too small for-statistical elaboration. According to genetics, genes may retain their properties for centuries, can reproduce themselves precisely and do not show anything smelling of uncertainty or unnatural development which is typical for thebehavior of atoms in inanimate matter. Another aspect of this property, to maintain order in small groups of atoms, is that vital matter is less exposed to energy-exchanges than inanimate matter. An isolated system of inanimate rriatter is dominated by the law of increasing entropy and as a result of that, it will loose, sooner or later, all its constituting energy maintaining and labor-producing power until it reaches a dead state of equilibrium. This law operates also in the live organism, and continuously, processes are taking place which increase the entropy. •However, this aspect (of thelive organisin) which it shares with inanimate matter, and which, in its course from order to disorder, leads to death, is counteracted by another force, operating through the metabolism and which prevents the decay and the occurrence of states of equilibrium without tension." (p. 7) One page before that I wrote: "Live material seems to be different from inanimate; the transition of a live human being into a lifeless corpse is a

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bitter piece of reality. This reality is beset with our speculations. Is the substance of the live body different from the substance of the corpse? Was there a soul in the body, who left during the process of dying, like the Ancients believed? This hypothesis is made untrustworthy by modern science although we still speak of being alive and "inspired" (ensouled?) (beseelt) as the same thing. How would the soul enter the body in order to make it alive, and how does the soul leave and where does it go? Instead of regarding life and death as a bond'and a separation of two different substances, it is more obvious to regard life as composed by two opposite forces constituting a unit. To be alive or dead is then a change of function of this unified substance, which always remains unified. If we name one of the opposite forces (with Freud) Eros, and the other Thanatos, it seems to me that in live bodies, the Eros operates in a manifest way and the Thanatos in a latent way; while in dead bodies, Thanatos is manifest and Eros' action is hidden (latent.) In primeval times, apparently, according to this hypothesis, a change in dominance took place. In previously inanimate matter, Eros became manifest and Thanatos latent, and in that way the first organisms cafrie into being. From that point in time, the constitution of matter dominated by Eros, continued, although the individual live bodies pass, after a while, through this change of dominance and return to a state of lifelessness." In my 1950book, I discussed extensively how to understand the concepts of Eros and Thanatos. The only thing I want to mention here is that I assume, that the Eros principle, dominant in live organisms, is already present in latent form, in the inorganic world. Thus, it is understandable that in parapsychological experiments inorganic material (bent metal spoons) behave as organisms. In this context, Jantsch speaks of spontaneous organization and of spontaneous transcendency of simple inorganic structures to more complex organic structures. Jantsch defines the capacity of molecules to dissipation and spontaneous organization into more complex structures, as follows: "They are physical-chemical reactiori systems, which maintain constantly the exchange of energy and mass with their environment and thus build stable structures. They are called dissipation and spontaneous organization because they maintain the entropy production, i.e. they work regularly and use energy. In these cases, one speaks about dissipative spontaneous organization in contrast to conservative spontaneous organization, in which only attracting and rejecting forces play a role." Aided by this exchange of energy and matter with the environment, the system maintains its inner des-equilibrium, and this des-equilibrium is responsible for the exchange. "One could think in this context, of a man, who stumbles, looses his balance and keeps the upright position only because he continues stumbling. The end result of dissipatiye structures is particularly appropriate to explain the connection between the live matter of the organism and the dead substance of the inorganic." Jantsch extends his criticism of Darwin's evolution theory with an unusual knowledge of the subject. He leaves the pure scientific system of

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thought in order to found (base) his use of the concepts "spontaneous organization" and "spontaneous transcendency". To this end, he uses two concepts: "spirit" (Geist) and "meaning" (Sinn). He uses spirit in order to explain those facts of evolution which do not find their explanation by scientific methods. At the end of his book, in an epilog: "Meaning" he expands on the content oif meaning of all live structures. In the various presentations of biosemiotic theory, the concept of meaning as the semantic aspect of all sign systems, always has been uppermost and is part and parcel of our research method of semiotics. Jantsch starts his investigations with molecular structures which are more and more determined physically and chemically and has then t9 conclude that more complex forms of structure, show life. The essence of this transition does not become as transparent as in our biosemiotic treatise of this theme. Jantsch writes as a scientist, though a modern and clearheaded one, who passes the borders of scientific methodology, whereas I started regarding the scientific material with the eyes of a scholar of humanities and the arts. Though Jantsch as a physicist started from completely different facts compared with me who began my analysis with a study of the evolution of the CNS, we came to the conclusion that this (Jantsch's) workis a supplement to Darwin's theory but at the same time poses a new problem of scientific thought. In the already mentioned epilogue titled "Meaning", Jantsch writes: "Natural history influenced by human history, can be understood as the history of the organization of matter and energy. It is also possible to interpret it as organization of information in complexity. But antecedent to all, it can be interpreted as evolution of consciousness, i.e. autonomy and emancipation, and of spirit. Spirit (Geist) appears on many levels as dynamics of spontaneous organization, dynamics which evolves itself. In this respect, natural history is always history of mind." Jantsch succeeded, in spite of his start in physics and chemistry, to present evolution as the spontaneous organization of the.universe and directed by a mind (spirit) and striving for meaning. Jantsch also tries to justify the meaning of God in regard to evolution:" In the self-transcendency, the opening of new levels of spontaneous organization, new spiritual levels, consciousness becomes more abundantly orchestrated. In the infinite, it coincides with the divine. However, the divine does not manifest itself not in personal nor in any other defined form, but as total evolutionary d y n a m i c of a multi-layered reality. Instead of speaking about numinous, it is preferable to speak about meaning. All of us participate in the evolution of the total mind, the divine principle, meaning." "Consequently, God is not absolute; He Himself evolves; He is evolution. Since we called the dynamic spontaneous organization of any system, its mind, we are allowed to say not that God is the Creator but the mind of the universe." What is obvious in this quotation is the equation of God with the

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immaterial principle, which we called TS. What is not discussed is the meaning of creation as communication of God and God as the absolute, unconditioned in relation to the nature of all processes in the world which are conditioned. Spontaneous organization and self-transcendency are the names of processes which shape the evolution. But the concept of spontaneous is not sufficient in order to elucidate the relation and the associatiori of all the units of the world, leading to an inner communication of all being up to man. Jantsch introduces mind as an additional, secondary entity however, the real origin of everything, according to Jantsch, are the physical and chemical dissipative structures and their fluctuations. If you deduct matter and mind frorri molecular structures, you cannot prove the elementary association of matter and mind as originating from a creative expression and communication process. Jantsch does not discuss parapsychological phenomena, because he does not manage them with his conceptual system. His idea of a break of symmetry (Symmetriebruch) cannot explain the appearance of newer higher systems. My concept of reflection is closer to life. I could add more comparisons to show that biosemiotic theory, as method of the arts and humanities, is more suitable to criticize and supplement Darwin's evolution theory than an improved scientific approach using the concept of spontaneous organization. In spite of this criticism, I want to emphasize that I regard Jantsch's work, as an original and valid contribution to the criticism of Darwin's evolution theory, especially because it is closer to natural science than biosemiotic theory. But the contributions: Jantsch's "Spontaneous organization of the universe" and my "Evolution as inner adaptation to God" illustrate clearly that not only external adaptation to the facts,but also inner adaptation to the essence and spirit of the process, is necessary to get at a more comprehensive understanding of evolution.

Chapter

the Man to the

T

Decussation

Paradoxical and

His

of Fibers

Fifty-One

Nature

of

Relationship in the

CNS

HE TITLE OF THIS CHAPTER is not easy to understand. But I will try to find an answer to my uneasiness which depresses me during fears. The source nf t-hi«iinoarj«»«- : - v l '

. „ -i«.v ^iuvwui. even at tne time of writing these lines, I was not certain about how I should present this problem. Analysis of this paradox includes also the justification for thecumbersome way through areas of science such as biology, neurology, parapsychology, history of culture and philosophy, all necessary to elucidate the essence of IA and the danger of its decline in outer adaptation. Understanding this paradox seems to be so essential, because mixing up inner adaptation and outer adaptation increases the danger for selfdestruction of mankind. Not only that, it would put an end to the miraculous ascent of all forms of life on earth. There are four elementary qualities of the evolution of life processes which create this paradox. Actually, we enumerated them many times in this book as well as in previous publications. It is the inner- arid outer adaptation by means of respectively inner and outer intra-organismic communication systems and the asymmetry of the left and right side of the body as well as of both cerebral hemispheres which generated this paradox. The elemehtary importance of those four factors is that through them, the connection of Creator and creation is expressed right from the beginning of the world. In our metaphysical assumptions, the most original reality is a unity, namely God. God communicates, the primary communication

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being the "Big Bang" of creation. As a result of this "Big Bang" the original unity of God is split twofold, namely God and the world, which are related by communication. The left side of the somatic structures of organisms and their corresponding communication systems, are more receptive for the creative intentions of the encompassing whole; they are closer to the divine origin •than the right side and its outer system, which are more geared at the maintenance of existing units and serve outer adaptation. The paradox of this asymmetry of both the sides, is established by the decussation of fibers from one side of the body reaching the mid-b'rain and forebrain of the other side. The decussation of nerve fibers to the heterolateral side has been, right from the beginning of my research in 1930, the most spectacular sign of the syntax of the CNS as a communication system. I published the result of this analysis in m y 1930 paper: "On left and right". The decussation is the symbol of alienation in the experience process, the confrontation of soriiething alien, different, after the fusion phase, in which a new stimulus is confronted with the stimulation of the receiving system. The own corporality, being a solid, constant body, is the decisive factor in this confrontation. The body resists the change caused by the newly arrived stimulus and redirects the new perception as something alien and different and "projects" it by means of TS to a place in space and locus in time, different from one's own. The polarization into own- and opposite-pole, is taking place in all communications, in every system. But since thebody of the vertebrates and man, consists of different, hierarchical layers of communication systems with different time and space attributes, it is clear that space and time dimensions, vary according to the system. Actually, the systematic decussation of fibers in the mid-line, is always a symbol of transcendency to something different from the own pole and this dissimilarity (Verschiedenhei t) can only be transmitted by the nervous system. Although this nervous system occupies a place in the body, it is capable of experiencing events and persons, considerably remote in time and space, i.e. outside of the body. In addition to the decussation betweeri the sides of the body, there is an inversion of above and beneath in the human cerebrum compared to the localization of the mid-brain roof. In the case of fishes and birds, above is above and beneath is beneath. In man, on the other hand, the legs, the lower limbs are above and the head not on top but on the bottom of the cerebral cortical gyri. A similar inversion takes place for the field of vision in the optical center of the occipital brain. This inversionis the symbol of the turn of intentions from the present to the past backwards and downwards. In a similar way the olfactory sense directs the attitude of the future in a frontal direction, since attractive or threatening objects can only be encountered in the future. I thoroughly discussed this symbolic attitude to time and.space in my previous books on symbolism in the CNS.

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Based on the various horizons of experience transmission by the CNS, which is located and rooted as to time and space in our body, the paradox in man's nature arises. This subject is important to such an extent that I will discuss it separately. Our metaphysical assumption is that we interpret the creation of the world as a creative communication of the divine being in a material way different froiri His immateriality. The possibility to find the way back to the elementary unity of God as Creator of man and cosmos out of the different and various units of the world, this possibility is the fruit of reflection of the unity of the ego, transmitted by the left hemisphere. This reflection leads to God, who during the evolution of the world, life and man, was more connected with the left side. The most important thing to do is to return in reflection to this path of evolution which by IA lead to man. Going back iri reflection to the "Big Bang" will lead to meeting again the unity of God as Creator of all world processes. Naturally, this is circular thought, since biosemiotic theory started from the assumption that God is the source of all signs and meaning. From that point of view, there is no difference with Jantsch's position that God evolves during evolution. But the fact of the asymmetry in the two-sidedness of all animal organisms, the differentiation in inner and outer systems in all ,the communicating systems of living creatures (Lebewesen); the leading role of IA in the evolution of the communication system, they all speak in favor for the thesis that the expression and realization of God's intentions, started as communication. Whatever happened before is from the point of view of the bodily real world, a "nothing" and that "nothing" that preceded everything we cannot find in the reality of the facts. The intention of a meaning which started the world process should be traced from a source which, in its energetic and material qualities, is different from that of the world process. Here it should be mentioned that Klages in his philosophical publications and especially in his main work Der Geist als Viidersacher der Seek (Mind as Antagonist of the Soul) has stated that the mind was an immaterial agent, not originating from the cosmos, but from the outside, via intervention of man, operating in the psycho-physical processes of the cosmos, disrupts the connection between psyche and physis and consequently leads to the destruction of life on earth and as a result will lead to the destruction of man. We thinkit is justified that mental acts of volition and thought (transmitted by the noetic system of the left hemisphere) do not take place in the framework of space and time of the experience processes but operate, directed by TS which is beyond time and place. These acts separate psychophysical connections. Thus, we may regard those mental acts as originating from an a-cosmic source, comparable with the creation of the world in the "Big Bang". Mental acts, so they say, are related to the act of creation. So, it is logical when Klages concludes, that not only mental acts (Geistigkeit) of man are

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destructive but also monotheistic religions with their belief in a God, who destroys meaningful life (existing before creation) by the act of creation. Mind and God, according to Klages, entered, penetrated in a preexisting, original world. This faith, respectively philosophy of Klages, is a good example of incorrect interpretation of nature and the history of man caused by the paradox of his constitution. In any case, Klages developed his views in a time, when the theory of the origin of the world in the Big Bang was not so well founded as now, neither did he know so much about the evolution of man in the light of the evolution of his brain. However, before everything else, he could not get to the bottom of the paradoxical nature in the constitution of man and how this came about by the change of the sides of thebody and the decussation of nerve fibers in the CNS. And this phenomenon can only satisfactorily be explained by biosemiotic theory. The first factor for the understanding of the dynamics is the asymmetry of the two sides of the body as I explained in my 1930 paper on, "Left and Right" when I dealt with the relationship of the function of each side and the various communication systems important for life. The second factor is the decussation of the nerve fibers in the CNS and theirsymbolicmeaning: namely alienation, transition between experiencing the corporality to experienced corporality of the world. The third factor is the effective radius of the intention, transcending with the decussation, in the world open for experience. First of all, we encounter here the unity of things and the, unity of places, generated by the sensory feeling of the resistance of the perceived bodies and by the individual feeling of the cerebellum. Then, the experience of the essence of things and the relationship between the various appearances as we get them by intuition and the right hemisphere. The transcending intentions go beyond the world of pictures and bodies and pass on to the question of the origin: Where does this world of appearances come from? The transition from anthropoid ape to man as a result of the appearance of acts of consciousness in conflict situations, which constituted the egoidentity in the course of time, inhibited the original animal reactions and were at the same time the basis for the human development of the cerebral cortex. But this I described previously. Resulting from those acts of consciousness arose the question of the origin of the world. The break with the animal way of functioning of the brain and the appearance of the mental act of ego-formation in than, is the most essential TS action of IA to God as the origin of the world beyond trine and space. Man, through the unity of his ego, (confronting rhany possible impulses and experiences) reached the conclusion of the unity of God (confronting the multitude of creatures and things). As we explained above (like Weissmahr and Rahner), the transcendental experience of the freedom of the own subjectivity is the best way to understand God as the absolute. The transcending intention of the decussation leads to a spiritually

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comprehended unity of God, by means of the left side of the body, basis of the unity of things and man and the unity of conceptual thought. In the prayers and rituals of the monotheistic religions and the belief in God based on biosemiotic theory, the inner adaptation of the evolution of life found its deepest expression, the expression closest to its goal. Can this newly acquired insight of the unity of God, obtained by the interpretation of the hierarchy of communication systemsduringevolution, can this insight of God as Creator, help man to liberate himself from the dangers of the future? This question accompanied us during our journey of analysis and this redemption seems to me a possibility. Do we not as man, aware of the dangers of modern weaponry, have the responsibility to use our insight in the meaning of evolution (obtained by a theory of arts and humanities) to plan our future according to this meaning? Cannot this idea of God and his creative intentions (which we called Eros and Thanatos) help the nations and men of the world to weaken their aggressive tendericies and prepare them for a society based on justice just like it happens in states and in individuals? Would it not be possible to limit the armaments and the weapon industry or abolish it completely and use the means and human manpower is such a way commensurate with the inner adaptation of.evolution and. corresponding to a resemblance of God? The paradox in the nature of man, resulting from the decussation of fibers in the CNS, is that the divine origin of mental acts and their daily use, necessary for human intelligence, are mixed up. The quality'most important for man's self-preservation as a creature made of matter is his capacity for reflection on his circumstances. These acts combine the contrasting Eros and Thanatos in a perfect way and thus resolve the contrast. It should be a holy task to meet the requirements of this idea of evolution, to sanctify all means and activities, and to lift man's life Out of the concrete present to a deeper meaning. No doubt, science and economy with their goals, will continue, but they will absorb new orientations corresponding with the inner adaptation of evolution. As a matter of fact, the historically developed religions; will keep their value and meaning though a new foundation for their meaning, resulting from the new science of evolution and inner adaptation, should be added to them. A holy task would be the sacrifice of selfishness and the pursuit of power which are located in the ego-center of the left hemisphere, because it has to serve the new function directed to God. Sacrifice and renunciation (Verzicht) in relation to possibilities, are a general pheriofnenon in the evolution of life, which I will not explain here in detail. However I will make some remarks. The inner systems as transmitters of the possibilities of communication, are always more abundant than the communications realized by the outer systems. The nuclei of cells of highly differentiated animals or man, keep the genes in the ovum, capable of producing other cells. However, when a cell reaches specialization, it" renounces" all those possibilities. Such a resignation, such a giving-up of possibilities and especially for the pursuit

The Paradoxical Nature of Man and His Relationship to the Decussation of Fubres in the CNS

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of power is most certainly not a process in opposition to life. It is only disturbed in cancer cells. „ In the Kabbalah, it is even said about God that in creating the world. He limited his possibilities. But I will not continue these thoughts. It is no use to go into prospects of the future as long as the holiness of intention in the evolution is not understood and accepted.

Chapter

Inner

T

Adaptation

as

Fifty-Tzuo

Dialogue

HE GOAL OF THIS BOOK was to present a theory of evolution, supplementing the scientific approach of Darwin, based on an orientation not from the world of science but from the world of arts and humanities. The main ideas of evolution, inner adaptation to God and man as a result of this evolution, revealed the greatest approximation to the Creator. This relation to God as a result of communication with Him, found a profound expression in recent philosophies of religion especially in the dialogue thinking of Ebner, Rosenzweig and Buber. At the end of the introduction, I mentioned Buber's "I and Thou" and the correspondence of I-Thou with inner adaptation and I-she-he-it, with outer adaptation. But before I expand on this correspondence quoting from Buber's books, I would like to refer to parts of the introduction of his book The Eclipse of God (Gottesfinsternis): Discussion of the relationship religion-philosophy. I would like to do that because they could add weight to the theme of my last chapter, namely the paradoxical nature of man and to my talking about God in this respect. Buber reports a conversation: "How do you manage to say the word God time and again? How can you expect your readers to absorb the words the way you want it? That what you have in mind, is far beyond human grasp and understanding, I mean this: rising above everything. But the moment you pronounce it, you throw it to human random access. No word in human language is so abused, contaminated and discredited. All the innocent bloodshed robbed it from its splendor. AH the injustice covered by it, blotted out its coinage. If I hear people call the sublime by the name of God, I feel it as blasphemy."

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"Yes," Buber answered, "it is the'most loaded of human words. None is so contaminated, so torn apart. Exactly because of that I cannot give it up. Generations of man laid the blame of the burden of their anxiety-loaded life on this word and humiliated it. Now, it lays in dust and carries the burden. Generations of man tore this word apart in the formation-of religious parties; they killed others and died themselves for it. It carries the fingerprint of all and everybody'sblood. Where could I find a word adequate to name the sublime? Would I take the .purest, rriost brilliant concept out of the treasury of the philosophers, I would catch then only a non-committal thought picture, but not the presence of whom I have in mind of whorii generations of man have paid hommage to and humiliated, in atrocious life as well as in death. I mean Him to whom turned generations of man tormented by hell as Well as those aspiririg the heavens. It is true,*they design caricatures and sign them by the name of God; they murder each other and say; For God's sake. But if all illusions and deceits fall to pieces and man confronts Him in solitary darkness and stops saying:" He, He" but moans: "Thou, Thou" and cries: "Thou," all of them to One, and?if then, they add: 'God, is not this the real God, invoked by all, the only live God, the God of man?' Is it not He who listens to them? Who hears? And is not, because of that; the word God, the word of invocation? The word becoming a name sanctified in all human languages for ever and ever? "We have to honor those, who put a penalty on its use, because they revolt against the injustice and the offense of those who use God asi authority, but we cannot give Him up. How well do we understand those who suggest to stop talking for a while about the "end of all things" in order to redeem the abused words? We cannot cleanse the word 'God', neither can we repair it, but we can, defiled and torn as it is, lift it and set it upright and surround it with great care." These are Buber's words when he, the expert of religious experience and its expressions, explains man's relation td his Creator. Very serious concern accompanied me when I used this word "God". I am of the opinion that man can free inner adaptation from the yoke of outer adaptation, after he received deep insight into the meaning of the evolution of the forms of life. Only in that way can he save himself from self destruction. Now, I want to illustrate the inner connection between Buber's dialogue thinking and biosemiotic theory. "Whoever says Thou, has not a thing as an object. Because, wherever a thing is, is also another thing; one thing is adjacent to the other; it borders to another. Wherever one says Thou, there is not a thing. Thou has no borders. Whoever says Thou, does riot have a thing; he has nothing. But he is in relation." What Briber calls relation is called communication in the framework of biosemiotic theory. * A thing" (etwas) indicates the result of a completed experience process; it is the unity, determined by Thanatos, which became an isolated object as a result of a mental act. That what Buber, well versed in languages, calls He, she, it (es) are results of feelings in the experience process, completed by a mental act in the sense of Klages as we described above.

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"Thou" is in the beginning and in the course of the experience process, transmitted by intuition. It is the result of fusion; he, she, it is the result of alienation. - What does one get to know from Thou? - Nothing, because one does not experience it. - What does one know about Thou? - Everything, because one does.not know details anymore. "The relationship to Thou is direct." "Every Thou in the world is doomed to become a thing or to go back to a thing-like existence: (Qinghaftigkeit) In concrete language, one could say: everything in the world can appear as a Thou to the I, either before or after it becomes a thing." Just like Thou can become a thing and vice versa, in the same way, inner adaptation collaborates with outer adaptation and intuition with perception in the experience process. Intuition is a specific mental aspect, perception a specific somatic aspect in the encounter with the environment. According to the amount of participation one encounters a Thou or a thing in Buber's language. Also, God as Thou corresponds With inner adaptation to God in biosemiotic theory. Biosemiotic theory came into being uninfluenced by the dialogue thought of Buber and Rosenzweig. Its point of departure isvbrain anatomy, the asymmetry of the human organism and the science arid philosophy of expression of Klages. The commonality of Buber's thought and Klages philosophy is their criticism of the one-sided methodology of science and scientific thought. Together with Klages philosophy, I adopted also his pagan view of the world. In, the mid-fifties, I returned to monotheism. In spite of their antagonistic metaphysics, Buber and,Klages share the concern about the social and cultural problems of mankind. How this concern has an appeal to aspects of human nature in spite of the different views of the world, I would like to illustrate by some quotations 'from Buber's book: Eclipse of God (Gottesfinsternis): "The being world (das Seiende), is either a partner or an object to man. On this dilemma of relations to existence: encounter and looking-on, man's essence is built. What becomes obvious here is the twin structure of human existence itself, because there are two basic,approaches between human existence and the world; there are two basic natural dispositions in our existence: I-Thou and I-it. I-Thou reaches its highest • condensation and transfiguration in the religious reality when the Absolute becomes my partner. I-it reaches its highest condensation and transfiguration in the philosophical knowledge. The extraction of the subject out of the connection I-it and the transformation of the 'it' into a separate object, which together form the rigid thought of existence, actually bring about existence." When talking about I-Thou and I-it in man, Buber succeeds in focusing on the latter part of the communication system in evolution with its inner and outer adaptation. However, in that way, he does not encounter the body-soul-spirit problem, neither the problem of the hierarchical layers.

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For us, it is a valuable support for our differentiation of inner and outer adaptation, that Buber's confrontation I-ThOu and I-he-she-it, corresponds so meaningfully with our analysis of inner and outer adaptation in evolution. What holds for Buber's dialogue thinking and biosemiotics naturally can also be applied to other dialogue thinkers to whom Buber refers in the epilogue of the book Papers on the Principle of Dialogue. In the introduction I mentioned already the ambiguity of the appearance of the world as sign of a creative process, and time and again, I warned that disregard of this ambiguity implies a danger for the future of man. The two antagonistic components, making up the ambiguity, are necessary for reality and are part and parcel of every phenomenon. However, both components can be differently regarded, estimated and valued and these differences may imply danger for man's future. I would like to enumerate two columns of words with antagonistic, but at the same time, supplementary meaning: Inner adaptation Left I-Thou Fusion Intuition Picture Essence Communication Eros Holiness Religion Feminine Soul Surrender To please Submission to fate Sacrifice

Outer adaptation Right I-he, she, it Alienation Perception Matter Thing Causality Thanatos Truth Science Masculine Body Assertion Act of will Pursuit of power Conquest

Of course, one could find many more pairs of words with antagonistic meaningand intention. In this part I dealt particularly with inneradaptation directed by the right hemisphere, because at present the left hemisphere gained a dangerous superiority as we can see in the development of science and technology. We have to acknowledge in life the constitutions and requirements of both and to evaluate them without self deceit. But it is most important to counterbalance God's darkness, the eclipse of God (Gottesfinsternis) which came about by the exaggerated development of outer adaptation. This can be done by means of the intensification of the inner adaptation. Nature of man has two sides: with his right side, he can stress his willfulness; with the left side, he can recognize himself as carrier of the meaning of evolution. In the light of the dangers of the future, I (together

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with Klages and von Weizsaecker) am of the opinion that it is essential to acknowledge our obligations as God's creatures. It is our mission to give preference to communication and dialogue instead of conquest and destruction of the other, the other who can be a Thou and is a creature of God just like us.

Appendices

Abbreviations

Glossary

Bibliography

Index

Abbreviations

IA

Inner Adaptation

TS

Transcendental Subjectivity

CE

Christian Era

CNS

Central N e r v o u s System

DNA

Desoxyribonucleic Acid

RNA

Ribonucleic Acid

ESP

Extra-Sensory Perception

EEG

Electro-Encephalography

psi

Parapsychology, parapsychologic

Glossary

Actual Genesis: Term of Gestalt psychology indicating the process of generating an experience (Erlebnis) from an initial impression. There are many ultra-short (1/5 of a second) phases comprizing the actual genesis. Adaptation: One differentiates in the theory of evolution between inner- and outer adaptation. Outer adaptation is a morphologic and /or physiologic reaction to the environment, which may lead to permanent changes in the adapting subject. Adaptive potential enables organisms to utilize the environment optimally. It is adaptation of the body to its surroundings. Inner adaptation is .adaptation of the soul to its origins, to the essence of all things, especially to God as the Creator. In contrast to outer adaptation with its emphasis on technology, inner adaptation works through sleep, hypnosis, play, feelings, emotions, truth, holiness and faith. There is inner adaptation between the various systems of communication. Analogon: The communication systems (cellular, gastrular, neurular and noetic) have their analoga in higher structures, e.g. the substantia reticulata is the analogon of the cellular system because it does not play a role in motor activity but regulates feelings, breathing, vasomotor tonus etc. It is like a cell, confined to its own body and limited by its boundaries. There is a similarity, an analogy between the way of communicating of a cell and that of the substantia reticulata. Asymmetry: Asymmetry of body organs, e.g. stomach, heart, spleen on the left side of the body. Asymmetry of brain hemispheres: the left hemisphere contains the language center, operates more logically, analytically; the right hemisphere's action is more comprehensive and holistic. In biosemiotics, asymmetry is associated with a lack of balancebetween inner (right hemisphere) and outer adaptation (left hemisphere). Big Bang: Gigantic explosion of radiation and matter at extremely high temperatures having taken place 1 billion years ago. It is regarded in biosemiotics as a revelation, a communication of God.

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Biosemiotics: Comprehensive theory of nature formulated by Rothschild, based on the analysis of the symbolic aspects of brain structure and the central nervous system as a communicative sign system, transmitting meaning. Biosemiotics assumes a psycho-physical basis of the cosmos and differentiates between structure and meaning. Biosemiotics is influenced by Lud wig Klages' psychology of expression. It describes communication, and not causality, as the basic relation of the cosmos. Communication: The transmission of signs from one system to another or from inner system to outer system and vice versa. For example, in the cell, the nucleus, the inner system, containing all the potential, transmits signs to the outer system, the cytoplasm and the membrane, the executing organs. Signs (see there) have both structure and meaning. Life is a hierarchy of superimposed layers of sign systems, each time more complicated and finally resulting in the immaterial thought facility and the freedom of will of man's ego. The most primitive sign in nature is the icon or image. Communication in inanimate structures takes place according to the icon phase. One differentiates between three phases of communication: 1) the fusion phase, dominated by Eros (see there), fusion of the foreign with the own; 2) the polarization phase, dominated by Thanatos (see there); and 3) the completion phase, starting new action. Cellular Communication: Limited to its (or its analbgon's) borders. It is typical for precaryotic organisms. Its characteristic is sensual. Eros: One of the two genetic-dynamic principles or characteristics of transcendental subjectivity (see there). Eros includes, strives for wholeness, for communication, whereas Thanatos separates, leads to individuation, expression in separate units. Evolution: Continuous and progressive psycho-physical process directed by comrhunication and takingplaceaccordingtocertainlaws(see communication). Evolution requires outer- as well as inner adaptation (see there). Expression: Expression is the somatic appearance of a psychological content, e.g. mimics, but also handwriting music etc. Expression psychology is that branch of psychology connected with the relation of body and soui and deals especially with the diagnostics of personality. Gastrular Communication: Typical for the invertebrates and has to do with movements outside of its borders (or the borders of its analoga). Its outer system is the skin and the sense organs. Intention: The psychological activity directed to a goal. Neural Communication: Typical for vertebrates. It projects pictures of the outside world into its own inner system (e.g. cortical centers of the cerebral hemispheres). Its characteristic is intuition.

Glossary

333

Noetic Communication: Typical for man. It is the only communicating system without a somatic substrate. It processes information from previous systems. Its outer system is the language. It uses predominantly the left (dominant) hemisphere. Acts on psycho-somatic communication processes. It is a new dimension to the intentions of transcendental subjectivity. Its characteristic is intellectual. Pole: Term derived from genetics (miosis is division of sexual cell; mitosis is division of non-sexual cell). Rothschild uses this term and the derived term polarization for communication processes. The self pole (Eigenpol) is "located" in the inner system, whereas the opposite pole (Fremdpol) is represented by the outer system, (see communication) Redemption: Term used in theology. Adopted by Rothschild. Life is not a blind fate or the workings of nature but a plan of God communicating with the world. Redemption is the end-station of inner adaptation, i.e. acceptance and passive surrender but also active reconciliation with this communicating God. Transcendental Subjectivity (TS): Transcendental in philosophy means that what transcends sense experience or asserting the primacy of spiritual and superindividual as against the empirical and material. In Rothschild's biosemiotics, TS is the mediator in the communication process between God and the world. It is the creative, psycho-physical power of God characterized by two dimensions: Eros, the connecting dimension; and Thanatos, the disruptive dimension. Communication is materialized TS. TS determines meaning, transcends space and time and directs the evolution process.

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344

Creatbn and Evolutbn

Ziegler, Theobald: Diegeistigen undsozialen Stroemungen Deutschlahds in 19, und 20. fahrhundert bis zum Beginn des Weltkrieges. 7th ed. Berlin, Bondi, 1921. Zimmer, Heinrich R.: Philosophie und Religion Indiens. Zuerich, Rhein Verlag, 1961. (transl. from English)

345

Index

Abraham 201 absolute 297f abstraction 44 86189f 198 222 261277 act 27 76f 105 137 152 161 172f 183 188f 204 211 229f 252 258 262 288f 301333 automatic 76 -biological 94 conscious 242 319 free 216f immediate 146 mechanical 269 mental 14 66 73f 80 157 178f 182f 194 202 215 225 237 242 254 261f 291 305 318 323 noetic 75f81f 170 197 244 spiritual 7 69f 77 218f 250 volition 301 308 activity 37100142f 263 278 279f 320 mental 235 269 motor 331 psychological 301 spiritual 222f 231 actual genesis 26 71 75f 94 102f 112 125f 142156f 161f 166f 170f 180f 187 200f 206f 214f 219 223f 228f 236f 242f276 306 331 adaptation if 3f 1118 40 46 68f 76 88 101122f 130188f 216 229 331 inner (IA) if 3f 13 23f 37 41 67 71 77 88 93 lOlf 122126136f 142f 155f 160165f 171f 177f 181f 198f 203 206 210f 215f 223f 228f 236 241f 249f 257f 277f 280f 292f 296f 299f 315f

322f 329 331 outer (external) if 3f 24 71 93 ldlf 142 156f 160 173 190f 199f 210 217 224 230f 255f 277f 280 292f 315f 323f 331 selective 19 aesthetics (beauty) 180 190 208 211 222f259f269 agape 254 agnosticism 111 aggression 12163f 231 263 320 Albrecht, C 209 ' aletheia22190 algae 46f 58114 alienation 817 30 37 40 119 202f 208 221f 255 291f 297 305 317f 324f as insecurity 10 24 as reification 1017 278 alpha-rhythm 149 207f 232 Ammon, G. 280 311 amino-acids 19 42 47 286 amnesia 152 analogia entis 102 analogon 37 57 67f 78 84f lOlf 122f 128f 139 143f 156 161f 166 178 181 186f 195f 218f 234 256 268 273 290f 331 anatomy 90f 115f 125135f 197 324 Anaximenes 223 Anders, G. i animals 31 39 57f 61 65f 75f 82f 90f 99f 101 HOf 117 140f 157 160 178 18lf 193 210 223 228 243 266 276 318f

346

Creation and Evolution

husbandry 188 system 215f 234 248f 257 animate see matter 29 32 294 324f anthropology 40 90 99108f Antiquity 65261 271f 289 313 appearance 32 46 57 66 80f 119 150 162 178 186 190 196 202 208 220f 24 If 248f 256 260f 273 289f 296 302 319325 332 Aquinas 35

being 55 66 82 179 182 I89f 225 245f 294 imaginary 231 inner 309 belief 35f 86148 210 249f 256 267f 278 289 305 319 Bender, H. 303f Bense, M, 38 Behrendt, H. 285 302 Bergman, S-H. 220 archaic 187 203 209f 213 219 225 228f Bergson, H. 38 Ariens Kappers, C.V. 118 127131 s Aristotle 22 32 54f 66 102138 178 191 beta-rhythm 150 263f Bible 37193 214f 220 243 263 big bang iii 19 23 36 40 284 293f 304 art 45 95 lOOf 110187214223261275 317331 290 296 3l4 322f biochemistry 6 22146 & humanities 21f 314 arthropods 124f biocybernetics 8 14 Asimov, 1.285 biogenetics 68 biology 3 5 12f 20 26f 45f 52 62 68 92 assertion 79167172f 206 214 226f 238 103118 137141155198209271276 265 282 288296 300 311316 inner, self 325 biophysics 22 astronomy 23 27 40 260 276 293 biosemiotics 4f 23f 29f 35<39f 44 50f astrophysics 19 293 311 55f 61f 66f 74f 84f 90f 99f 105 109f asymmetry 76 280f 288f 316f 324 331 H5f 125f 137143 155 16If 167177f Atman. 228f 245 186f 394f 201f 209 214 218 225 232f atom 419 28 31 40 45f 52 56 62 65 198 236 242 250f 256 262 268 274f.278 240 274 280 285f 293 304 312 286 292f 296 299f 311f 318 323f 331f Augustinus 192 257 body iif 6 I5f 21 30 44 51 59f 6lf 65f Aurobindo, Sri 234f 243 76f 82f 92f lOlf 115f 126f 137 142 australopithecus 66 156162f 165f 173181f 193f 202 208f autohypnosis 208 213223 230f235f241f248f257f265f automat 75 105fI60f 271 273 280f 288f 294f 300f 317f 324f 333 awakeness (wakefulness) 137f 142f Bogen, H.S. 289 ' 355166fl77209 246265f Bohr, N. 27 awareness 25 92 239f 260 296 300 Bonner, J.T 58 axis period 177*187 218 229 Brahman 228f 245 axon 64 75115123125f Bachofen,J.J:289 bacterium 42 45f 48f 57f 114 baroque 269f Baust,W. 141 bee 74 82 115f 229 behavior of 6 116 beginning 23 32 34 36f 90101114148 170 180 185 190 I99f 216f 224 229f 244 253 260 294f 308 3l6f 324 behaviorism 60 89

brain i 4f 33f 21 31 44 64f 73f 80f 93 302 109f 118 128 137 148 158 182 187 196 202f 207 213 232 238 258 281f 288f 294f 299f 319 324. fore- 72 7$ 124 132 137143 203 208 317 frontal 138 317 mid- 62 68120f 129133143 208 298 317 process 144 383 structure of 35 45 310 299 332 brainstem 138

Index Brent, P.L. 234 Brentano, F. von 84 Britten, R.J. 51 Bruno, G. 263 Brunton, P. 234 Buber, M. iv 158 214 218 322 Buddha 241 buddhism 228f240f Buehler, K. 21 26 Bultmann, R. 250f Burklund, C.W. 74 Busemann, A. 26f Buytendijk, F.J.J. 94169 catsl44f calculus 269f calculating machine 14 Calvin 263 capitalism 1012 causality 52 92 102 266 277 293 301 309 325 cause 715 21 27 31 52 55 113118 160 188 211 233f 268 297 305 action 35 91 & effect 35 305 cell (cellular system) iii 4f 15 31 34 42 45 48f 56f 62 65f 81f 103111f 123 130 137 141f 155 162f 166 170 180 185f 195f 202 210f 218 226 232 244 255 265 270f 286 295 304 320 331f colossal 123 diploid 48f 57f 114122f 240 haploid 48f Purkinje 125f pyramid 125f sensory 90130 sexual 333 central nervous system (CNS) if 4 7 13f 24 30f 38f 45f 50f 57 61f 65f 74f 80f 90f 102f 111 115f 125 131 138 141f 155 160f 234f 244f 286f.294f 314f 329f centriole 51131 cerebellum 30 76 118 127f 138f 156 182206f230 319f cerebral cortex 4 16 46f 62 68 74 86 121 129f 138 149 190 230 298 3l7f 332 cerebrum 317

347

change 30 38 55f 74f 93 113 142f 158 161172 183 188 206f 213f 229f 238 244 250f 260f 280 293f 301 309 3l7f 331 of function 313 ofmindl2280 288f294f of order 47 of structure 67 Chardin, T. de ii 34 40 256 Charon, J.E. 286 chemistry 4f 6 13 19 26 40 54f 88 94 104110 276f286 293 311 child 69 75f 112155f 169f 246 272 283 291 301 children of God see God choice 8103f 184 218 223 Chomsky, N. 84 chordate 124 chreoden 51 Christ 35 41 208 249f256f Christian 94 Christianity ii 188f 217 224 229 240f 248f263f286 329 medieval 178 182 195255f trinity 253f chromosomes 48f Church 193 257f 262 ciliae 58131 civilization 12 82102109145 201209 2l4f247 273 278f291 clairvoyance 299f code 7 55117 codon 47 coelenterata 59126 283 Cohen, H, 221 cognition iii 66182197 290 pre- 300 308 communication if 7 21f 26 34f 40 45 54f 61f 70f 81f 92 101 109f 130 152 156 166 169f I77f 187 198f 206 210 215f 222f 228f 236 244 257 260 265f 271f 278 283f 289f 293f 305 318 322f continuous 48f dialogical 118 extrasensory 306 hierarchy of systems of 25 229 means of 116210 process 29f 36 90f 101125143f 157 189 196 200f 224 236f 247 284 288

348

Creatbn and Evolutbn

292 305 333 crying 15916517lf 177 291 structure 46 229 Cusanus 36 263 systems 24 45f 56 70 82102 139 204 culture 8 11 82 108 112 145 357 387f 225 286 305 316f 331 200f 213f 238 230 248 259f 273f 336 theory 117 324 unity of 173 European 389 235 248 261 278 complementarity 27f 32 68 93105 secular 261 complexity 35 105 127 142 223 263 world 311 312f cybernetics 714 92 lOlf 117f computer 302f cytoplasm iii 4 42 45f 48f 56f 114 126 concept 15 82f 156 362 183 223f 234 143 275 286 304 242 290 309 conflicts 75 138 I77f 192f 210f 216f dance 6 82 261 229f 240 251f 258 272 280 288 292 danger i 9f 36 65 71 102 115 145 185 319 210 220 240 279f 291 306 316f 325 connection iii 46 51 54106121128138 Darwin, C. 19 103 360 278 292 309 146f 155 162 183f 198 2l6f 223 234f313*322 250f 258f 265f 273 277 283 305 313fJ neo-Darwinism 3 5 34 309 323 datum 36f 54 62 73 137 148,179 187 fraternal 261 197f223243 consciousness if 4f llf 39 23 26f 43f Davidson, E.H. 51 62 71f 86 94 303f 113f 123 335 338 da Vinci, L. 262 342 350 378 394f 209 220 233f 243f death 8 17 31f 41f 71105 210 216 220 252 267f 275 280 290 301 314 319 230 243 25lf 257 260 302 306f 313 as mind 31280 288 323 self65 271293f de-attachment 228f 240f 296 transcendental 25 66 decision 27 45 75f 81f 111 143184192f contrast 40 166 253 284 294 313f 320 218 325 decussation 16 60117f 132 297 316f Copernicus 255 262 defense see mechanism cosmos iii 16 25f 33f 46 54f 62 66f 82 dematerialisation 56 101 114 126 157 184 191f 204 21 If dendrite 64115f I25f 219 223 228f 237f 250f 264"279f 290f dependency 58 68 173 198f 298 304f 318" Descartes, R. ii 6 84 194f 264f as matter 39 Cartesian 14 100 283 as sign process 23 destruction 3f 2l6f 240 249 257f 280 as subject 32 294 316f323 as universe 5 23 237 264 293 deuterostomia 61 process 68 219 308 Deutsch 289 system 39 70 114 307 dialectic 13 210 255 275 Craik, K.J. W. 118 process 18 creativity iii 8 14 82 101 142 "157 174 dialogue 42 44 58 114198 236 280 294 180186190f 204 286 292 322f principle 229f 284 304 cosmic 22 39 49 55f 280 Creator see God of evolution 34 creature 36 55 66 201 211 214f 250f Diemer, A. 157 274 294 308 318f 326 differentiation 3 50 150 162 182 194 crisis iii 32f 102f 365f 373 251 225f 239 260 274 282f 288f 306 318f crossing 123129150 325

Index Dilthey, W. 25 99 Dimont, M.1.214 dissipation 312f dissociation 151307 distance 44 82 109 116f 158 165 170 178 215f 222 229 255 264 299f DNA4f4245f51f55f329 dominant see hemisphere double 307 doubt 265f dream 57102145f 156f 231 266 306 Driesch, H. 55f drive 27 30 69 82121138162f 169179 190 201f 210 226 238 241 253 269 289 unconscious 11 dualism 74 218 283 Dubois Reymond, E. 31 dynamics 29 4156 66113137f 178 223 257271 314f function 110 •

Ebner, F. 322 Eccles, J.C. 8 81134135146 283 economy 17187 258 272f 279f 320 ecstasy 17 150 201 206f 210f 220 232f 241f 251257 290 296 307 Edinger, L. 138 EEG (electroencephalography) 16 344f207301329 Ego 4 713f 20 27 37 44f 48 65f 75f 8lf 105 115f 136f 149f 157161f 165f 172 178 181f 187f 197 209 214 219 224 229f 241f 250f 257 265f 287f 295f 307 318 332 criticism of,ll 265 empirical 22 function 149 290 spiritual 29194 eidetic image 70 289 intuition 244 reduction 44 electron 28 35 40 56 63 285f 292 elementary phenomena 99 Eliade, M. 203f 211f 219f 243 embryology 103 282f 302 emotion 17110 138 160f 171178 200 214 225f268f273 278 331

349

empiricism 87f 104179 261f energy i 14 32 40f 54f 63f 198 201238 275f 280 286 293 300f 312f 318 engram 116146f Enlightenment 273 entelechy 8 42 55 enthusiasm iii 173 21 Of 259 entropy 26 41104 308 312 environment i 3 9 13 16 48f 57f 61 67 76f 9199102109114f 127f 140f 158 160 167 182 190 196 201f 207 223f 231 244 260 273 279f 289f 296 309 312 324 331 as ecology 10 311 enzyme 57 equality 70 212 274 Erikson, E.H. 78 Eros 29f 38f 45 48f 54f 61f 67105f 125f 139f 149 156 184 194 203 206f 211 217 224f 237 241f 251f 259 275 313 325 331f see also communication 332 extension 59 left side 62 universality 49 variability 52 wholeness 147 332 Esch 117 Essenes 249 ethical (moral) 70 178 211 214f 250f 259275278 evolution theory 102177 202 275 292 299311f322 331f exile 2l3f 225 252 existence 22 66 94 142 179 187f 204 225f 228 235 243f 249 260 272 297 301f309 spiritual 235 experience 4 6 16 25 31 38 44 55f 63 69 75 81f 92 99f 106f 118 126 139f 144f 178181197 200f 206f 210f 213f 222f 229f 235f 241f 251257 265f 273 278f 292f 299f 318 323331 process 77 82 121 166 183 194 203 215 223 244 252 288f 295f 317f 323 expression iii 4 7 20f 31 41 51 55 62 77 83f 102 112 139 156 l60f 166f 169f 190f 198 212f 229f 258f 275 280

350

Creation and Evolution

293f301f3l8f322f332 process 305 exteriorization 56 241 255 eye, eyedness 18 77 103 117f 129 149 164171f 222 245 301 facts 26 32 38f 82 93 102 182 193 204 209 223f 253 261 276f 283 291 f 300 314 318 faith ii 10 24 38102191f 220f 228f 252f 257f261278 305f319 33T fear 11 257280 feedback see mechanism feeling 26f 44 106 113 123 127 160f 170f 177f 190f 201f 207 214 223 231 251 261 266f 289f 296 308 319 323 331 Feigl, H. 14 feminine 11 289 325 fertilization 240 feudal 218 258f fiber 45 49 60 117f 126f 160f 281 289 317 system 132 Fichte,J.G.196 flagellae 131 283 force iif 6 94 form 41 125 132 145 156 187 195 208 2l3f 223f 230f 235 250 257f 263 270f 284 290 295 305f 314 323 Frankl, V.E. 5 freedom 12f 20 56 71 75f 109 150 157 168 172 178 181'184 191f 199 212 215 219 222f 231 246f 249f 258 269f 299f306 319 332 as liberation 12 240f 260 of choice 27 287 of thought 55193 251266 Freud, S. i lOf 17 26f 29f 92 112 138 142 240 279 291 313 Frey, G. 84183 Friedell, G. 271f. Frisch, K. von 6116f function 113f 125142182191198 207f 213 232 245 250f 257 286f 291f 296 3l9f analogous 286 motor 132 noetic, neural 257

static 161 166265 transcendent 307 fusion 30 54 63 80 93106113f 119125 140f 156 I61f 168 203 206 211 214f 222f 232f 241 f 273f 282 288f 297 306f 317 324f332 universal 45 future ii 9f 30 48 54 75 86f 102124129 132 137f 143 163 188 202 215f 229 235f 243 249f 264 279 292f 307 316f 325 Gabor, D. i Galilei 262 ganglion 4 45 58f 81 91114f 125f 141f 162 190 gastrulation (gastrular system) 58f 61f 65 74f 82f 111 114f 127f 143f 156 162f 180f 188194f 202 208f 2l3f 226 232f 241f 255f 260f 265f 283 295 331f Geller, U. 303 Gemara 217 gene319 45f51fll7 312 320 genetics 3 52153 312 333 genome 51 genotype 46 51f 55f geology 40 276 Gestalt 105 I30f 146 157 185 215 302 331 kreis 92 132 psychology 207 331 Geulincx, A. 267 giving 22f 25 38 199 gnosis 248f God ii 5 14 23 34f 47 66 101 191f 201 207 215 222f 229f 235f 249f 256f 260 277f 280 296 305 314 319 322f 331f as Creator 36 39 49 101114 157191 202 215f 255 266f 275 293f 305 314f 318f322 331 as divine 210f 260f 286 296 314 children of 296f eclipse of 214 eternity of 220 236 242 immanence of 40f 251 256 263 immaterial 286 294 305 318 infinity of 36 236 314 intangibility of 267 nation of 214 264

Index perfection,of 267 polis of 250 spiritual 275 305 transcendency of 40f 191f 215 232 ' 256 263f unity of 220 311f 319 will of 216 229f Goethe, J.W. 18 274 Goldstein, K. 94 Gomes, A.O. 81 Gould, A. 304 Grassi, E. 263 Greco, el 270 Greeks 138188f 195199 208 213f 222f 228f238 247f257f269 hellenism248f256 logic 217 philosophy 22 86 182 228 248f poetry 251 Guenther, G. 105 Habermas, J. 12 Haeckel, E.H. 68 handedness 77 Hardy, A. sir 309 Hartmann, E. von 92 Hartmann, N. 54f 138 179 Hegel, G.W.F. 10 13196 275f Heidegger, M. 17 22f 189 221 Heinrichs, J. 294 Heisenberg, W. 32 305 Helmholtz, H.L.F. von 100 hemispheres 74f 81 i l 8 279f 288f 316f 331f dominant 58 83 109 137 279f 289f 296 306 333 left 65f 76 118 279f 288f 295f 318f 325 33lf non-dominant 110137f 290 right 118 283 288f 295f 299 306 319 325 331 Hengstenberg, H.E. 35 Heraclites 223f hermeneutics 25 42100 Herrigel, E. 242 hidden 199 230f 242f 260f 274 294 313 Hillman, J. 238 Hinduism 228f hippocampus 148f

351

history i 313 90177187197 201f 2llf 218f 229 242 248f 256f 265 278 291f 311f 316f Hobbes, T. 268 holism 53 290 331 holiness 66113150180 200f 206f 211f 215f 222f 233f 248 258 274 320f 325 331 Holy Ghost 253f homo sapiens 109157 horizon 58 77 82f 115140158163192 210 215 231 306 318 hormone 5 51145154 230 system 16 Huizinga, J. 258f humanism 260 270 Humboldt, W. von 84185 Hume, D. 55 humor 159 Husserl, E. 6 10 17 22f 25f 43f 66 76 84 94 99 209 244 Huygens, C. 271 Hyden, H. 146 hypnotism 40139147158170 230 301 331 subject 170 trance 55f 230 306 I-id (he-she-it) iv 324f icon (irriage, picture) 18 30 38f 46f 59 64 81f 90 113f 127142f 150 156162 166181188f 203f 218f 223 235 260f 275 289 308 319 325 332 icon-phase (picture phase, stage) 50 55f 82 126 131 141f 187 195f 233f 242f255 275f307 332 id 138 246 ideas 4 55 77 99170f 188f 196 204 218 229f 245 248f 258f 260 267f 27lf 278 292 307 311 320f theory of 226 idealism 13 87179196 216 259 269. identification 69 274 302 identity 183f 204 229 250 imagination 70 75f 87 109f 146 157 164182f 194 201231 269f 308 index 38f 285 303 Indian 209 213 229 individuation 39f 47 59 62 113 142f

352

Creatbn and Evolution

' J^*™ 182 191 206f 215 225 237f 244f 296joking 159 166f 306 332 Jordan, P. 27 process 233 242f Jouvet, M. 142f individual 81 162 177 184f 195 211 Judaism 188 192 213f 228f 247f 253 225 232f 236 242f 260f 271 f 278 286 256 267 286 306f320 judgement 72 82f I80f 195f 223 230 as finite 229 253 as person 232 268 290 298 justice 70 216 268 320 influence 56 177 200 226 249f 282 303 Julius II 265 309 Jung, C.G. i 238 information 714 44 50f 77f 103f 108f Jung, K.R. i 127 140 156 183 194 203 238 275 286f 295 303f 314 333 Kabbalah 321 epistemological 88 Kahn, H. i 10 ontological 83 Kant, I. 6 25 44 55 66 115 136 179 182 symbolic 82 196f 201 273 inhibition 6171f 75f 134142f 170178f Katz, J.J. 84 192 208 217 251 319 Kepler 262 inorganic 29f 39 57106110 184 204 Kielmeyer 278 see also matter Klages, L. i iv 15 30f 39 66f 132f 162f structure 25f 313 184 225 243 279f 288f 294f 316f 323f intelligence 9 65196 239 292f 300 320 Klowski,J.52 333 knowledge 23 25 82 lOOf 109 182f intention iii 18f 22 30 44f 49f 55f 62f "l94f 210 224f 236f 245 252f 257 261 68 75f 82f 93 lOlf HOf 114f 129144 265 275 279 285f 294f 300f 324 152 156 163f 169178 181f 195f 200f fore-25f 38 60101149 300 208f 215f 229 236f 241 f 248f 256 263f objective 93 289 273f 285f 292f 300f 317f 325 332 scientific 71 268 289 interpretation 21 46 67 74 94 111 127 koan244f 172 182 188 215f 229f 236 245 258 Koestler, A. i 5 293 318f Kraus, F. 138 intuition iiif 18 30 55180189f 203 225f Krishna, G. 209 234f242f Krueger, G. 189f 232 237 244f 254 288f 296 309 324f 332 inversion 59 118f 317 . Lamarck, J.B. 278 invertebrates 43 58f 63f 76 103 115f language 514 21f 36f 43f 48 66f 73 77 126f ,141 271295 332 80f 93 108f 182f 197 219 226 233f inwardness 62 70 75119 143 160 178 254 275 281 295 306 322f 331f 181f 191229f 241f 249f 257f 263 272f function 116 287293 meta- 43 295 Islam 286 objective 43 I-Thou iv 322f of nature 62 system 117 Jackson, J.H. 138 theory of 84 294 Janet, P. 301 laughing 159 165f 169 172f 177 291 Jantsch, E. 14 311f 318 learning 74 84128145 243 Jaspers, K.187f229f Lee, Tsung-Dao 286 Jerusalem 220 253 259 301 Leeuw, G. van der 219 Jesus see Christ left see hemisphere, body

Index

353

reduction 55 materialization 56 293 mathematics 7 14 71 88 104 110 262f 277f289 300 method 33 266 representation 39 symbols 22 88 matter ii 6 13 23 30f 40f 44 50 54f 106 198 204 250 263 267f 276 280 286 294 301f 318 325 331 animate (vital) 27100 312 223 inanimate 32 4146 92f 308 3l2f 332 logic 7f 84f 104f 121 182 223 268 289 inorganic if 6 13 29f-55f 115 275f 307 331 286 292 305f 312f evidence 43 movement 301 system 109 organic 6 55 275 312 logos 65193 250f original 195 275 light 131' 303f structure 198 283 294 312 Louis XIV 270 meaning ii 3f 14f lit 26f 35f 46 55f 66 love 40 163 241f 251f 258f 267f 273 72 81f 90f lOlf HOf 116125131141 157 162172f 178181f 189f 196 200f 290 208f 214 221f 229 238 241f 256 275f of God 193 216 254f 284f 289f 294 305f 311f 318f 325 332f Ludwig, F.W. 283 units of 32 94 Luther, M. 263 mechanics 8 92194 240 262f 271f 312 machine 7 14 52 94 103f 118134f 161 mechanism 26 30 42 105 111 137145 196 268 267f Maclntyre, A. 12 defense 3150151 307 Magellanus 262 feedback 30 75103 Magoun, H.W. 120 physical 60 Malebranche, N. 267 medicine 271 278 man iif 4f 9f 18f 31 34f 44 49 57 62f mediated directedness 7 20f 65f 74f 82 88f 91f 99f 102f I08f 115f mediated experiences 16 224 236 127 136f 145 165 173 177f 181f 196 mediation 2144116121129 215f 228f : 200f 208f 2l3f 222i 228f 235f 242 237 242f251f263 292 250f 258 260f 269f 277f 280f 291f 297 system 225 301 308 313f 319 322 332f transcendental 126 as homo ludens 157 mediator 7 35 4150 lOlf 256 294 333 behavior of 31 58 65 75 94 104144 actual 306 189 204 211 229 242f 281 291 299f meditation 30 153 158 206f 228f 238 development of 23 282 inwardness of 44 62 70 229 275 241f290 medulla oblongata 16 45 67'120 135 mankind if 4f 1118 29 38f 55157167 138143 208 1871% 201235f 278 316 324 membrane 45f 49f 59 62 286 mannerism 270 memory 8 44 103 129 133 139f 145f Marcuse, H.lOf 17 279 173188 223286 306 MarguIis,L.51131 mental 111 199 209 257 261 278 286f Marx, K. 1017 276f attitude 201 masculine 289 325 dynamics 31 materialism 87104110 257 276f

Leibnitz, G.W. 36 195 269f ' Lersch, P. 138 Leucippus 52 Levi-Strauss, C. 108f 187 life 31 56 62'77 105 114 125 142 173 177186193f 201f 208f 214 222f 228f 235f 241f 249f 258 261f 271f 278f 284f 290f 298 305 313 318 323 332f instinct 32 linguistics 21 36 47 88 104f 181 187

354

Creation and Evolution

energy 31 existence 235 mental act see also act problem 261 process 138 state 27 Merleau-Ponty, M. 94 mesoderm 58 meson 56 message 21f 46 57106116 372199 252 306f Messiah 192 215f 237 243 249 metabolism 59124 312, metaphysics ii 25 34 41 105f 132 183 191 198 203 231 243f 255 263 267f 278f298 304 309 316f metascience 13 42 52 93 115 Michelangelo 270 microcosm 16 24f 78f 114 124 Middle Ages 256f 260f 265f 272f Midrashim 217 mimic 159 332 mind 31 36 65 80f 271f 283 308 318 322f Mishna 217 mitochondria 50f mitosis 4 51 79131 333 Modern Times 260f 271 molecule 413 31 46f 56 62 65 120f 146 198 244 286 313 organic 19 313 structure 314 monad 195 263 269f monism 14104 monotheism 199f 210 215 233 267286 294 319 324 Jewish 229f mormyridae 133 morphogenetic 69 112 141 187 242 331 process 147 Morris, Ch.W. 38 Morse 295 Moruzzi, G.-120145 Moses 215f 270 movement 29f 58f 74f 82f 91f 115f 149 159f 166 169f 203 207 222f 260 268f 283 289f303 332 existential 311

spiritual 250 virtu aU30145 voluntary 267 Mueller, J. 160 muscles-30 56f 115f 125 143 149 160 169 232 303 process 301 mutation 3 34 199 312 mystery 248f mysticism 16 41 150 201,208f 236f 242f mythology 41:108 188f 201 228 name 72 81 f Napoleon 274 nature 13 145 188f 204f 213 223 228f 235f 245 250f 260f 271f 277f 281 286f 291 299 311 318f 333 i theory of 331 neolithical paradox 109 nerve 58 68 143 196 204 cells 14,114 294 301 central 239 fibers 14 46 91 297 317 peripheral 90 239 systems 16 51 60 119f 126 239 317 Nestle, E. 225 Neuhaeusler, A. 308 neural (neurular) function 224 238 plate 67 structure 81 95 109 system 43 68f 74f 81ft104f lll-114f 128f 137f 143f 155f 163172178f ,184f 195f 200f 208f 215f 223f 228f 244f 249f 257f 260f 272 295 307 331 tube 61 f neurology 15 30f 46 74 90f 118f 139 141 238 283 288f 301 316 neurophysiology 8 26 78 120f 132f 137141f Newton, 1.262 269f nidocolous 67f 75f nidofugous 67f 78 Nietzsche, F.W. 278 291 Nieuwkoop, P.D. 67 Nobel prize iv 8 286 312 nominalism 87 nous 66 138

Index

355

Palagyi, M. iv 64132 288 297 paleontology 34 293 pantheism 36 252 263 268 parapsychology (psi) ii 41 56 62 177 209 234f 285f 294f 299f 313 316 329 process 308f Parmenides 13 225 Pascal, B. 267 object 616 21 27 38f 43 81f 92105420 passivity 57 147170 188197 212f 223 137 156 163 171 178-184 199f 206f 230 225 228 237 242f 258 268f 289f 297 past 30 48 72 75 80 86f 124 129 132 302f 323f 137f 163 188 202 219 245 254 261 as body 119168 261 272 294 299 308 317 objectivity 6 71 82f 119 126 151 162 Paulus 245f 199 251 297 Peirce, C.S. 5 38 observation 92109 277 283 291 301 Penfield, W. 73f 283 clinical 91 perception iv 18 27 30 44 91f 132148 objective 44 91 166 177 191f 201 207 212 223 234 occipital lobe 120132144 317 243f 265 288 306 317 324f octopus 116f 129 extra-sensory 300 309 329 Oldenberg, H. 230f sensory 16 44 121f 164 189 215 267 ontogenesis 46 62 68 78 94 148f 155 297 237 theory of 84 ontology 35f 54 87 lOlf 162 178f 182 personality 66 78f 86 138165172178 204 226 268 293 301 332 opposition 69 119 dissociated 307 optic system 116f 207 317 multiple 151 optokinetic nystagmus 91 phenomenology 15f 22 25f 31 35 43f organelles 131 65f 75f 94 99f 138 155 178 189 201 organism 3f 1618 23 26f 29f 35 39f 43f 209 244 51 55f 68 82 91f 99f 104f 111 114f order of experience 117 126 132 140 156 162 183f 192f 201 reduction 44 253 274f 278 283f 288 304f 312f 316 transcendental 44 81 324 331 phenotype 46 51f 55f process 104 308 312 Phillips, C.G. 75 structure HOf 316 Philo of Alexandria 255 system 56 70 286 philosophy ii 512f 21f 35 4143f 54 61f unity 137182 308 65f 84 90f 142155178f 181f 188 201f orgasm 48 238 209 220f 228f 235f 242 255f 263f 275f origin 25 42 62 70 90 111 114143 164 294 299 309 3l6f 322f 333 178f 188f 195 201 213f 223f 228f 236~ critical 197 243f 250f 256 263 273f 280 293f 302f greek86188 223 318 331 of nature 100 Osborn, M. 271 photon 63 305 Ostensacken, P. von der 293 phylogenesis 46 62 67f 78 83 94 103 Otto, R. 201f 214 122138155 161 295 Oyen, H. von 253 physics 4 6 13 26f 29f 37f 43 52f 56f 63 66 71 80 88 92f 104 110 165 198 paganism 39 191 211 224 248f 256f 223 239 243 262 268f 276f 286 293 269 324

Novalis 41 278 nucleotide 19 46 nucleus iii 4f 35 42 45f 48f 56 68 75 100 124f 135 143 150 158 228 236 247 259 273f 286 302f 320 numinous 201f 214 219 314

356

Creation and Evolution

304f physiology 13f 16 62 90f 110115f 125 132140f 155 160f 204 232 331 Piaget,J.78-108 picture see icon Piderit, T. 164f 171 place 29f 46 294 305 317 plant 31 57 6199110115142 228f 243^ Plato 10 55 85102 179 191 225f Piatt, J. 12 play 155f 165f 172 177 272 331 Plessner, H. 90f 99f 116165f 243f Polanyi, M. 52 polarization 49f 69 93 112f 126 132 140f 156 161f 166 179 198 206f 215 223f 232 238 242f 275 288 317 332f pole 333 formation 245 opposite 49 57f 63 72f 82f 114 (122 126f 139f 168f 171 179 183 194f 200 206 211f 217 228 239 269,275 288 317 333 own (self) 49 57f 61f 72f 82f 113f 120f 126f 139f 156 161168f 183 195f 206f 211f 232f 239 247 254 269 275 288 317 333 Pormann, A. 67f 173 positivism 87f 179 logical 5 science 41 possibilities 6 32f 45 51f 54f 62 66 90f 104 115 140 145f 158 184f 210 217f 223f 232 239 254f 262f 272f 279 286f 292f302f318f' potentiality 57 77 302f 331 pragmatics 5 38f 45 89 110 118179 prayer 204 220 251 292 319 Prehistory 177 202 289 pre-Socratics 220f ' Prigogine, I. iv 283 312 primate 43 64f 108 299 Prince, R. 290 Prinzhorn, H. 283 process iii 27 52 56 77 103f 126 142 197f 21 If 223 244 267f 314f 333 continuous 45 creative 325 external 293 inner 161

material 156 293 300 maturation 186 , natural 89 277 nerve 300 organic 275 social 277 world 37 prophets 188 215 231 243 249 308 Protagoras 222 protein 4 42 47 51 57146 286 Protestant 263 protozoa 48 122131 psyche 285f 318 psychiatry 5 12 15 137 141 238-280f 311 psychoanalysis 11 31 78 94 112 138 150M86 285 307 psychokinesis ii 41 286 299f psychology 5f 13f 22 25 29f 80f 92f 99f 138f 141 155 162 167 178 201 207f 234 257 288f 295 300 332 psychometry 302f psychopathology 151 158f 168 209 238 psychophysics if 13 32 41 62 84 92110 117 268 283f 295 306f 318 332f' psych ophysiology 17 239 quality 30 69 85 100 106 111 128 146 156 163 171 179 183 187 194f 201 215 294f 308 316f of life 99 312 quantum 27f 40 45f 56 theory 6 52104 quasar 23 radiation 23 286 305 331 Rahner, K. 297 319 Ramon y Cajal, S. 117 Ray, J. 271 realism 87179 243 reality 1116 20 23 30f 54 57 63 66f 85f 104f 111 121 135 138 146 155f 166 172181187f 195 201f209f216f222f 229f 241f 252 257f 262f 271f 278 289 297f304f313f325 reduction of 44 reason 65 138 196f 223f 250 257 265f 273f292

Index rebirth 142 204 228 237f 241 theory of 231 redemption 191 210f 213 221228f 235 241f 251 257 320 333 reflection iii 36 43f 55 62 65f 73 80f 104 129f 181f 187 192 197 202 208 215 228f 236 244 253 273f 293f 305 315f process 43 system 305 reflex 60 92f 201 238 Reformation 263f relaxation 93 158168 religion iv 24 34 45 65 102 108 180 187f 198f 209 214f 223f 229 239 248f 257f 261f 270f 277 290f 296 304 320f 325 Rembrandt 271 REM sleep 145f 155 231 307 Renaissance 36 194 217 261269f 274 repetition 170 211 226 231f compulsion 31f 203f 250 innovation 58188 219 243 repression 28 31138151 307 representation 120 173 199 212f 224 240 297 305 reproduction 3f 34f 48f 55 307 312 as procreation 239 296 res cogitans ii 194f 266 283 res extensa ii 194f 266 283 reticular endoplasmic 50 formation 143 system 68120f 149 revelation 192 199 209 215f 222 237 242f253f257 263 305 331 revolution 10188 211218 273 312 Rhine, J.B. 300; Ricoeur, P. I l l right see hemisphere Rintelen, F.J. von 229 RNA 5 46 51146 329 Roberts, L. 76 Robespierre, M. 274 rococo 271f Roemer, 0.271 Romano, R. 261 romanticism 17 41 259 274 278 Rosenheim, J. 221

357

Rosenzweig, F. 192 322 Rothacker, E. 138 Rothschild, F.S. 332f Rousseau, J.J. 273 Ruyer, R. iv 284 Ryle, G. 89 Sartre, J.P. 112 Saussure, F. de 112 Schaefer, H. 144 Scheler, M. 179 Schelling, F. von 196 278 Scheuer157 Schiller, J. von 274 Schischkoff, G. 10 Schiwy, G. 108 Schleiermacher, F.D.E. 278 Schmidt, F. 83 Schmidt, R. 197 scholastics 102 265 Schoppenhauer, A. 92 278 Schramm, G. 14 Schroedinger, E. 312 Schultz, J.H. 234 science ii iv 6 13 17 20f 3lf 34f 40 44 71 93 99108f 141160188f I97f 200f 208 224 231 235f 248f 261f 266f 276f 283f 289f 293f 299f 316f 322f behavioral 6 8 22100 experimental 101 262 modern 12 49 109 217 262 266 299 313f natural 8 21-26 38 93f lOOf 275 process of 218 system 314 theory 90 self-pole see own-pole semantics iii 5 38f 45 80f 94 110 118 295 314 semiotics ii 6 20f 31f 36f 44 47 49 56 95117 294 308 314 process 46 transcendental 309 sensory organ 116f 126f 170 195 225 232289 300 332 motor 138 system 204 sense 23 88 248 272 284 sentence 47 83 183 217

358

Creation and Evolution

sexuality 48 57 78f 87 166 238 259 272 Sherrington, C.S. 283 sign ii 715 2145 51 55f 70 81103f 114f 125 141f 162 168 181f 196 278 284 294 317f 325 function 126 132 language 21 process 4 7 21 38f 45 50f 57 93 105 115f 142f 190 307 symbolic 16 204 294 system if 5 20f 25 29 32 44 49 61 66f 95 lOOf HOf 138 178f 182 187f 218f 235 241 265f 275 294f 309 314 332 hierarchy of 37f 64.167 skepticism 10 222 sleep 57 102 139f 155f 167 177 230f 331 Smart, J.J.C 14 smile 169f Smith, A. 74 Smythies, J.R. 5 society 66 78 108 187f 204 206 212 222f 231 249f 258f 271 f 296 311 320f sociology 22 234 276 Socrates 85191 226 soul if 15 17 21 30 54 61 65f 94 lOlf l l l f 138 160 165 174 187 194 208f 213 218f 226 230f 238 252 256f 260f 266f 289f 294f 304 313 324f 331 space 4 616 58 64f 86100 111 114f 133 137 163 182f 197 202 241 263 270 289 293f 299 317 333 speaking 39 80fll2f 137181 204 215 human 39170 species 3 19 speech 67 73f 80f 112 182f 283 Sperry, R.W. 281 Spiegelberg, F. 238 spinal cord 16 45 67129f 138 Spinoza, B. 267 spirit iii 6 13 17f 21 30 54 63 66f 104f 109f 121 138 145 165 200 216f 223f 228f 236f 241f 248f 256f 261f 268f 277f 281 294 300f 314 324 333 human 45 112 196 200f 209 life 213 225 249 reality 289 world see world spoon bending 285f 303 313

Springer 289 statistics 26 312 Steinbuch, K. 106 St. John 23 stoa 246f stress 140f structuralism 108f 187 struggle "for Hfe 3 11 34 103 142 190 233 225 247 277 subject 6f 16 46 9199105112f 119156 161f 166 178 183 195 201 206f 225f 237f 242 260 272 281f 289f 297 304 318 324 331 subjectivity 20 24 37 40f 43f 55f 62 71 77 82f 91f 104 112f 118f 151156179f 297 301339 see also transcendental subjectivity sublimation 1140 240 substantia reticularis 85 120 143 150 208 301 331 suffering 172 210 220 224 229f 237 241f 254 261' superego 11 138 superimposition 226 295 332 symbiosis 49f 134 symbolism ii 38f 45 111 116f 126 180 190 203 308 212 294f 299 307 319 332 theory 121. synapses 14 123f 145f syntax 5 38f 45f 49f 60 80f 93101 HOf 118124132152162 307 317 organization 196 representation 185 structure 183 309 system 92112 177 concept 275 inner iii 38 42 45f 49f 56f 62f 73f, 88 106 114 142f 161 167 178 181f 194f 200f 209f 215f 226f 232 237 247 258f 265f275 286 304f3l8 332 inorganic 26 56 126 197 275 295 noetic 43 62 67f 73f*80f:i02f 109f 139f 145156f163167f 178f 182f 195f 202f 206 210f 213f 222f 228f 237 244f 248f 256f 265f 275 278 294f 307 318 331f organic 56 197 275 295 outer 38 42 45f 49f 56f 62f 73f 82f

Index 106 114 128 139f 161 179 182f 194f 200f 211 218f 237 247 260 265f 275 286 304f 317f 333 social 110 294 Talmud 217 technique 10 232 243 290 304 technology i 12 17 24 36 90 102 187f 199 217231 262 277 291f 325 331 teleology 19 34 46 55103 telepathy 299f 309 temperature 23 286 304 312 331 Tenenti, A.261 Tertullian 242 Thales 223 Thanatos 29f 38f 45 48f 54f 67f 105 118 125f 139f 184 194 198 206f 210 2l7f 231 236 241f 254 272f 295 313 323f 332 action 55 right 62 separation 50 237 332 singularity of 40 45f 125184 stability 217 231 unity 131 218f 224 theology 5 34 267 278 333 thing-in-itself 22179195f Thorpe 5 Thou 40 323 thought 6f 14f 20 27 36f 44 55 65f 73f 80f 104 109f 137 148 163 170 177 181f 188f 195f 202 219 222f 229f 237f 244 248f 257 283 294f 301 311 318 323 European 235 facility 197 332 modern 265 scientific 285 300 314 time 4 6 46 58 66 86 111 114f 152182f 188 197 202f 207 217 229f 240f 262 274 289 293f 317f 333 Tintoretto 270 Torah 249 totality 275 transcendency 44 87 204 209 218 232 236 251 308 333 apperception 136 experience 298 function 118124 137141f

359

transcendental subjectivity (TS) 6f 22f 25 35f 41 43f 49 55f 62 65f 73f 82f 93 lOlf 110114f 121125142150179 181f 195 215f 226 233f 241f 250f 256 275 280 294f 299f 315 329f translation 8 40 46f 103 117 202 252 tree 43 100 104120 220 290 triadic relationship 6 21 39 81103 see also sign theory Troeltsch, E. 258 Trosmann, H. 149 truth 8 23 83f 135 180f 200 212 216 224f 229 257 265 325 331 Uexkuell.JJ. von 60 uncertainty 52 56 63 199 225 237 300 312 unconscious 28 81f 92112138161232274 307 process 113 understanding 4 22 25 71f 81f 93 101" 108f 119 128 139 166 182 190 197 201 209f 225 240f 253 262 272f 279 287 299 309f 316f 322f unit 29f 35f 46f 50 76 81 88 90f 100110 116134 137f 150f 162f 183f 195f 204 216 266f 274 283 289f 295 312f 317f universe see cosmos utilitarianism 10102 value 4 8 23 27112136f 177f 182 200f 210 215f 229f 248f 257 261270f 278f 320 325 moral 178 224 neutral 305 practical 224 religious 10178 social 259 spiritual 6110178 world 223 Vasiliew, V. 301 vertebrates 16f 29 43 61f 65f 76 88 102f 115f 127f 139f 145 155 182186 271 282 294f 302 317 332 vertigo 91165 vision 21 44116f 129 222 264 297 307 317 vitalism 13 42 neo- 8 55

360

Creatbn and Evolution

Vogel, G. 91149 volition iii 44,55 65 76 104f 121 138 178188f234 318 Vorlaender,K.227,267 Waddington, CH. 5 51 wakefulness see awakeness Walther, E. 38 Walther, G. 209 water 20 35 47 204f 223 243 283 Weiss, P. 130 Weissmahr, B. 296f 319 Weizsaecker, V. von 90f 132 239 280 291 326 Wennerll7 whale 4 67132 Wheeler 23 Whorf, B.L. 185 Whyte, L.L. 5 Wiener, A.J. 10 Wiener, N. 714104 Wigner, E.D.7286 will 5 20 28 56 73 138 153 162 167f 182f 194 202 211 219 224 229 244 250 257 267 283 296 300f 325 332 free 191 332 to power 278 Willmer, E.N. 48 Wittgenstein, L. 89

Wolff, D. 235 , '£""' word 14 21 23 36 46 82 104 HOf 215 233 246 295 322 mediated 22 world iii 6 13 16 21f 31 35f 46 50 56f 63f 74f 82f 94 99f 109 114 122 139 148 156 162f 166f 172 186f 195 202f 211f 223f 228f 235f 241f 249f 256 260f 265 275f 282f 290f 296f'300f 316f 325 332f empirical 66 200 inwardness of 36 process 192 299 308 318 spiritual 34 41 43 196 250f 257f 312 worms 59f 124 283 writing iii,188 202 217 248 302 332 Yang Chen Ning 286 yoga 208 234f 241 yogi 232 238 Young, J.Z. 117129 Zarathustra"279 zen242 Buddhism 238 Ziegler, T. 278 Zimmer, H. 232 zoology 3 60 90 309 Zwingli 263