Transgressive awareness

We humans say what distinguishes us from other species is awareness: we can realize, in the sense of shed light on something, wanting to watch and question what we see.

What we do not see continues working and directs us —Image Unknown Author

The image of the iceberg is interesting in that sense as metaphor: only a part emerges of the water, the conscious part that becomes visible, while the unconscious one, which has a greater mass, stays hidden and holds the visible. Although you do not see it with the naked eye, exists. This image is a suggestive metaphor to show how everything that we don’t see —and perhaps we don’t want to see— continues operating and directing us.

The movie ‘The Matrix’ is a good parable to illustrate what happens when one decides to take consciousness: at any given moment, Neo is confronted with the question of taking the red pill or the blue. Morpheus warns that once you decide on one or the other, there is no turning back. Chooses to take the red. In a later scene, Morpheus shows him the reality of the world of machines and says the famous phrase ‘Welcome to the desert of the real’. And Neo, in front of the desert of the real, would want go back and take the blue. Which by the way, is what happens in ‘Brave New World’ by Aldous Huxley, where we are shown a medicated society in order to escape.

Whether we like it or not, the human species have this ability to become aware —and remember— our way of being, doing and acting. Our use of that consciousness can lead us from a state of zombification —in which we just propose something about our lives and we see ourselves as victims of circumstances— to an active use of awareness in which we can question ourselves the life we are living, our real needs, desires and hopes, and that can lead us to make decisions. We went from a life that happens to us a life we lead, to use a buzzword.

It is in this sense that I speak of transgressive awareness. Transgredior from Latin, to go (gradior) beyond (trans), to cross, to exceed. We believe that revolutions are only external, when they can also be internal, and probably starting in this field. We can start our consciousness and begin to decide in our lives, but we also have the option not to run and settling into the ‘this is what you get’.

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array(4) { [0]=> object(WP_Post)#1639 (24) { ["ID"]=> int(5776) ["post_author"]=> string(4) "2049" ["post_date"]=> string(19) "2014-06-09 15:34:20" ["post_date_gmt"]=> string(19) "2014-06-09 13:34:20" ["post_content"]=> string(2969) "Goldman Sachs, Lehman Brothers, Ronald Reagan y Margaret Tatcher. Crisis económica, crisis moral, incluso estafa. Se han escrito ríos de tinta sobre las causas y características de la crisis que azota al mundo occidental, y en realidad sobre cualquier crisis: Carl Gustav Jung, el famoso psiquiatra suizo, llegó a afirmar que 'toda crisis es una fractura en el inconsciente colectivo de la especie que permite la emergencia de un nuevo paradigma de consciencia'. Álex Rovira —escritor, economista y conferenciante— realiza una introducción sobre el tema que da paso a cinco mesas de debate —sobre economía, política, filosofía, tecnología y cultura— y plantea una pregunta: '¿Qué puede hacer cada uno de nosotros, por pequeño que sea, para mejorar la situación?'. W_meet2ambiente1W_meet2ambiente2
Encuentro en la Casa Amat de Barcelona. Los asistentes debían escoger el color de su entrada, lo que les serviría para agruparse por mesas temáticas en la segunda parte del evento —Imagen WHAT
Goldman Sachs, Lehman Brothers, Ronald Reagan and Margaret Thatcher. Financial crisis, moral crisis, even scam. It has written extensively on the causes and characteristics of the crisis plaguing the Western world, and indeed on any crisis: Carl Gustav Jung, the famous Swiss psychiatrist, came to say that 'every crisis is a fracture in the collective unconscious of the species that allows the emergence of a new paradigm of awareness'. Alex Rovira —writer, economist and lecturer— performs an introduction on the subject that gives way to five roundtables —on economy, politics, philosophy, technology and culture— and raises a question: 'What can do each of us, no matter how small it may be, to improve the situation?'. W_meet2ambiente1W_meet2ambiente2
Meet at the Casa Amat in Barcelona. Attendees had to choose the color of their ticket, which would serve to group them by thematic tables in the second part of the event —Image WHAT
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Sobrevivió desde 1942 hasta 1945 en varios campos de concentración nazis, incluidos Auschwitz y Dachau, y a partir de esa experiencia escribió el libro 'El hombre en busca de sentido', en el que describe la vida del prisionero de un campo de concentración desde la perspectiva de un psiquiatra y expone que, incluso en las condiciones más extremas de deshumanización y sufrimiento, el hombre puede encontrar una razón para vivir basada en su dimensión espiritual. Esta reflexión le sirvió para confirmar y terminar de desarrollar la logoterapia, una psicoterapia que propone que la voluntad de sentido es la motivación primaria del ser humano y que es considerada la tercera escuela vienesa de psicología, después del psicoanálisis de Freud y de la psicología individual de Adler. Siendo muy joven, Frankl había mantenido relación epistolar con Freud, quien le publicó algunos de sus escritos, pero muy pronto abandonó la escuela psicoanalítica y se orientó hacia la psicología individual de Adler, que también terminaría abandonando por diferencias doctrinales. Publicó más de 30 libros, traducidos a numerosos idiomas, impartió cursos y conferencias por todo el mundo y recibió 29 doctorados honoris causa por varias universidades, entre ellos uno de la Universidad Francisco Marroquín de Guatemala, institución que también le honró con la clínica de psicología que lleva su nombre. En esta entrevista explica su visión sobre las relaciones entre conceptos como libertad, circunstancias, responsabilidad o actitud.Viktor Frankl was an Austrian neurologist and psychiatrist. He survived from 1942 to 1945 in several Nazi concentration camps, including Auschwitz and Dachau, and from that experience he wrote the book 'Man's search for meaning', which describes the life of the prisoner of a concentration camp from the perspective of a psychiatrist and explains that, even in the most extreme conditions of dehumanization and suffering, man can find a reason to live based on their spiritual dimension. This reflection served to confirm and finalize the development of speech therapy, psychotherapy that proposes that the will to meaning is the primary motivation of human beings and that is considered the third Viennese school of psychology after Freud's psychoanalysis and individual psychology of Adler. Being very young, Frankl had maintained correspondence with Freud, who published some of his writings, but soon abandoned the psychoanalytic school and oriented towards the individual psychology of Adler, who also end up abandoning because of doctrinal differences. He published more than 30 books, translated into many languages​​, taught courses and lectured around the world and received 29 honorary doctorates from several universities, including one from Universidad Francisco Marroquín in Guatemala, an institution that also honored him with the psychology clinic that bears his name. In this interview he explains his views on the relations between concepts like freedom, circumstances, responsibility or attitude." ["post_title"]=> string(88) "Libertad y responsabilidadFreedom and responsibility" ["post_excerpt"]=> string(0) "" ["post_status"]=> string(7) "publish" ["comment_status"]=> string(4) "open" ["ping_status"]=> string(4) "open" ["post_password"]=> string(0) "" ["post_name"]=> string(26) "libertad-y-responsabilidad" ["to_ping"]=> string(0) "" ["pinged"]=> string(0) "" ["post_modified"]=> string(19) "2020-03-01 01:31:41" ["post_modified_gmt"]=> string(19) "2020-03-01 00:31:41" ["post_content_filtered"]=> string(0) "" ["post_parent"]=> int(0) ["guid"]=> string(29) "http://whatonline.org/?p=4075" ["menu_order"]=> int(0) ["post_type"]=> string(4) "post" ["post_mime_type"]=> string(0) "" ["comment_count"]=> string(1) "0" ["filter"]=> string(3) "raw" } [2]=> object(WP_Post)#1641 (24) { ["ID"]=> int(296) ["post_author"]=> string(4) "2046" ["post_date"]=> string(19) "2012-05-18 00:16:56" ["post_date_gmt"]=> string(19) "2012-05-17 22:16:56" ["post_content"]=> string(4605) "El poder de la sonrisa es tan grande que el solo hecho de esbozarla ya produce efectos beneficiosos. Richard Wiseman, catedrático de Comprensión Pública de la Psicología en la Universidad de Hertfordshire, en Reino Unido, nos recuerda en una entrevista concedida a Eduard Punset que 'cuando te obligas a sonreír, eso te anima, te hace sentir más feliz. Eso sí, hay que mantener la sonrisa en la cara durante unos 15 segundos, mantenerla ahí'. Un sencillo ejercicio: párate, respira suavemente y dirige la atención hacia tu cara. Comienza por la frente, date cuenta de las sensaciones que vienen de ella, nota si hay alguna tensión y relájala. Párate especialmente en las mandíbulas y la lengua, porque es muy común que las mantengamos contraídas y en tensión. Respira y suéltalas. Relaja la boca. Coloca suavemente y sin forzar la punta de la lengua sobre la encía superior, por detrás de tus dientes delanteros. Verás cómo se relajan automáticamente los labios y se esboza una suave sonrisa. La cara es una de las partes más sensibles de nuestro cuerpo. Hay en ella un conjunto de elementos muy diferentes entre sí que configuran nuestra tarjeta de presentación: ojos, boca, frente, cejas, mejillas, mentón... En algunas de estas partes —mandíbula y frente son puntos neurálgicos— se concentran muchas de nuestras tensiones habituales, sobre todo miedo y rabia. Por eso es importante darse cuenta de cómo tenemos la cara, saber qué dice de nosotros y tomar conciencia de ello, relajar sus músculos y comenzar así a cambiar nuestra actitud. Muchas personas de diferentes épocas y culturas se han referido a la extraordinaria singularidad de la sonrisa y a su capacidad para el tránsito del yo al tú. Según María Jesús Ribas 'la sonrisa no es simplemente la manifestación de un sentimiento interno de alegría, sintonía o bienestar; es una forma de expresión exclusiva de los seres humanos, y es también la parte más visible de una unión íntima entre dos mentes'. El Dalai Lama considera 'una sonrisa como algo único en un ser humano. Una sonrisa es también una poderosa comunicación. Una sonrisa sincera es la expresión perfecta del amor y la compasión humanas'. La Madre Teresa de Calcuta estaba convencida de que 'la paz empieza con una sonrisa', y el escritor ruso Leo Tolstoy llegó a asegurar que 'el niño reconoce a su madre por la sonrisa'.The power of smile is so big that only the fact of slightly doing it already produces beneficial effects. Richard Wiseman, a Public Understanding of Psychology professor in the University of Hertfordshire, in UK, remembers us in an interview with Eduard Punset that 'when you force yourself to smile, it encourages you, it makes you feel happier. This said, you have to keep your smile for 15 seconds, keep it there'. A simple exercise: stop, breathe gently and focus your attention on your face. Start with your forehead; be aware of the feelings that come from it, if there is any type of strain, relax it. Pay special attention to your jaws and tongue, because we tend to keep them strained. Breathe and relax them. Relax your mouth. Gently, put the tip of your tongue on your upper gum, behind your front teeth. You will see how you lips are immediately relaxed and you gently smile. Your face is one of the most sensible parts of your body. A set of various elements, each of them unique, forms your presentation card: eyes, mouth, forehead, eyebrows, cheeks... Fear and rage, some of our most common tensions, tend to gather around some of these parts —your jaw and forehead are neuralgic points—. This is the reason why it is important to know how your face is, what it says about one y be aware of it, relax our muscles and start to change our attitude. Many people from different times and cultures have referred to the smile’s extraordinary singularity and its ability to make the transition between one’s self to others. In words of María Jesús Ribas, 'the smile it’s not only the display of an inner feeling of joy, harmony or welfare; it is an exclusive form of expression for human beings and it is as well the most visible part of an intimate union between two minds'. The Dalai Lama considers 'a smile as something unique in a human being. A smile is also a powerful communication tool. A sincere smile is the perfect expression for human love and compassion'. Mother Theresa of Calcuta was convinced that 'peace starts with a smile' and Russian writer Leon Tólstoi even said 'a kid recognizes his mother by a smile'." ["post_title"]=> string(90) "El poder de una buena sonrisaThe power of a good smile" ["post_excerpt"]=> string(0) "" ["post_status"]=> string(7) "publish" ["comment_status"]=> string(4) "open" ["ping_status"]=> string(4) "open" ["post_password"]=> string(0) "" ["post_name"]=> string(25) "the-power-of-a-good-smile" ["to_ping"]=> string(0) "" ["pinged"]=> string(0) "" ["post_modified"]=> string(19) "2020-03-04 02:18:11" ["post_modified_gmt"]=> string(19) "2020-03-04 01:18:11" ["post_content_filtered"]=> string(0) "" ["post_parent"]=> int(0) ["guid"]=> string(28) "http://whatonline.org/?p=296" ["menu_order"]=> int(0) ["post_type"]=> string(4) "post" ["post_mime_type"]=> string(0) "" ["comment_count"]=> string(1) "0" ["filter"]=> string(3) "raw" } [3]=> object(WP_Post)#1799 (24) { ["ID"]=> int(4766) ["post_author"]=> string(4) "2049" ["post_date"]=> string(19) "2013-05-13 00:01:21" ["post_date_gmt"]=> string(19) "2013-05-12 22:01:21" ["post_content"]=> string(3049) "'El sexo, la muerte y el sentido de la vida' es un documental de tres capítulos, presentado por el etólogo y zoólogo Richard Dawkins, que explora qué pueden aportar la razón y la ciencia a la mayoría de los aspectos de la vida humana. Conceptos como 'alma', 'más allá' o 'pecado' han marcado el pensamiento humano durante miles de años, y Dawkins cree que la ciencia puede responder a muchas de esas cuestiones que tradicionalmente se han confiado a la religión. En el primer episodio, 'Pecado', se examinan aspectos relacionados con la noción de pecado, además de los rituales y tabúes que lo envuelven. En el segundo, 'Vida después de la muerte', Dawkins investiga sobre las creencias alrededor de la muerte en diferentes lugares, desde funerales en India hasta laboratorios genéticos en Nueva York. Fusiona neurociencia, teorías evolutivas y genética para intentar comprender por qué envejecemos y por qué deseamos otra vida después de la muerte. Finalmente, en 'El sentido de la vida', analiza cómo personas religiosas y no religiosas lidian con la búsqueda de un sentido para sus vidas. A la pregunta '¿Qué impulsa a un ateo a levantarse cada mañana?', responde que cada uno debe encontrar o construir sus propios motivos.'Sex, death and the meaning of life' is a three-part documentary presented by Richard Dawkins which explores what reason and science might offer in major events of human lives. He argues that ideas about the soul and the afterlife, of sin and God's purpose have shaped human thinking for thousands of years, and he believes science can provide answers to some of these old questions we used to entrust to religion. In the first episode, 'Sin', he examines issues surrounding the notion of sin and explores the rituals that surround mating and the science of disgust and taboo. In the second one, 'Life after death', Dawkins tackles death. He investigates different beliefs about death and afterlife from Hindu funeral pyres in India to genetics labs in New York. 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