“The reason you keep on coming back to see me is very simple; every time you have seen me your body has learned certain things, even against your desire. And finally your body now needs to come back to me to learn more. Let’s say that your body knows that it is going to die, even though you never think about it. So I’ve been telling your body that I too am going to die and before I do I would like to show our body certain things, things which you cannot give to your body yourself… So let’s say then that your body returns to me because I am its friend.”
Carlos Castaneda

Journey to Ixtlan

Power and Love


“Power without love is reckless and abusive and love without power is sentimental and anemic.”

Martin Luther King via Adam Kahane


…  ha-tha yoga

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Christopher Alexander – Degrees of Life


“In the 20th-century scientific conception, what we meant by life was defined chiefly by the life or an individual organism. We consider as an organism any carbon-oxygen-hydrogen-nitrogen system which is capable of reproducing itself, healing itself, and remaining stable for some particular lifetime … There are plenty of uncomfortable boundary problems: For example, is a fertilized egg alive during its first few minutes? Is a virus alive? Is a forest alive (as a whole …) …

… We have have, it is true, begun some extrapolations of this idea of life … For example, we have somehow managed to extend the mechanistical concept of life to cover ecological systems (even though strictly speaking an ecological system is no alive, because it does not meet the definition of a self-replicating organism). We consider an ecological system … though not alive itself,certainly associated with biological life.

… But this extrapolation will not do to help us understand truly complex systems as living things. The mixture of natural and man-made … raises complicated questions of definition, which we have hardly begun to answer.

… Throughout this book, I shall be looking for a broad conception of life, in which each thing – regardless of what it is – has some degree of life. Each stone, rafter, and piece of concrete has some degree of life. The particular degree of life which occurs in organisms will then be seen as merely a special case of a broader conception of life.

… In the present scientific world-view, a scientist would not be willing to consider a wave breaking on the short as a living system. If I say to her that this breaking wave does have some life, the biologist will admonish me and say, ‘I suppose you mean that the wave contains many micro-organisms, and perhaps a couple of crabs, and that therefore it is a living system.’ But that is not what I mean at all. What I mean is that the wave itself – the system which in present-day science we have considered as a purely mechanical hydrodynamical system of moving water – has some degree of life. And what I mean, in general, is that every single part of the matter-space continuum has life in some degree, with some parts having very much less, and others having very much more.

… If the conception of life is completely general, we shall then be able to extend it from the purely natural (such as conservation of a beautiful stand of trees), to the cooperation between natural and man-made (roads, streets, gardens, fields) and then also to the building themselves (roofs, walls, windows, rooms) … we can then simply proceed with the general idea that all of our work has to do with the creation of life and that the task, in any particular project, is to make the building come to life as much as possible.

… I shall … try to persuade you, by example, that we do feel that there are different degrees of life in things – and that this feeling is rather strongly shared by almost everyone.

… it is undeniable – at least as far as our feeling is concerned, that a … breaking wave feels as it if has more life as system of water than an industrial pool stinking with chemicals. So does the ripple of a tranquil pond.

… A fire, which is not organically alive, feels alive. And a blazing bonfire may feel more alive than a smoldering ember …

Gold feels alive. The peculiar yellow color of naturally occurring gold, so different from pyrites, or from the gold in the jeweller’s shop, has an eerie magical essence that feels alive. This is not because of its monetary value. It got its monetary value originally because it had this profound feeling attached to it. Naturally occurring platinum, comparable in value … [does] not have the same feeling of life at all.

… We often see a piece of wood and marvel at its life; another piece of wood feels more dead ….

… We shall see later that this feeling that there is more life in one case than the other is correlated with a structural difference in the things themselves – a difference which can be made precise, and measured.

… One person may be glowing with life, which transmits to everyone around. Another person is drooping … different organisms, all alive in the strictly mechanical sense, impress us as having more life or less life.

… it is this feeling of life and love of nature which stimulated the young discipline of ecology … we recognize degrees of life, or degrees of health, in different ecological systems … one meadow is more alive than another, one stream more alive … one forest more tranquil, more vigorous, more alive, than another dying forest … we experience degree of life as an essential concept which goes to the heart of our feelings about the natural world, and which nourishes us fundamentally, as a fact about the world.

… The ‘Life’ which I am talking about also includes the living essence of ordinary events in our everyday worlds … a back-street Japanese restaurant … an Italian town square  … an amusement park  … a bunch of cushions thrown into a corner window-seat … This quality includes an overall sense of functional liberation and free inner spirit. It makes us feel comfortable. Above all it makes us feel alive when we experience it.

… It has nothing to do with images. It occurs most deeply when things are simply going well, when we are having a good time, or when we are experiencing joy or sorrow – when we experience the real.

Under these circumstances, we are free of our concepts, able to react directly to the circumstance we encounter, and least constrained by affectations, concepts, and ideas. This is the central teaching of Zen and all mystical religions. It is also the condition in which we are able to see the wholeness which exists around us, feel it directly, and respond to it.

Christopher Alexander – The Nature of Order – Book 1: The Phenomenon of Life



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Christopher Alexander – What Kind of Thing is Order?


” … to make buildings which have life and profound order – it is necessary to be rescued from the mechanistic trap by concentrating on life and order of a building as something in itself. I believe such a formulation can only come from a new view of the world which intentionally sees things in their wholeness, not as parts or fragments – and which recognizes ‘life,’ even in an apparently inanimate thing like a building as something real.

… Such a new view of order will create a new relationship between ideas of ornament and function. In present views of architectural order, function is something we can understand intellectually … Ornament, on the other hand, is something we may like but cannot understand intellectually. One is serious, the other frivolous … There is no conception of order which lets us see buildings as both functional and ornamented at the same time.

The view of order which I describe in this book is very different. It is even handed with regard to ornament and function … they are really only different aspects of a single kind of order.

… the structure I identify as the foundation of all order is also personal. As we learn to understand it, we shall see that our own feeling, the feeling of what it is to be a person, rooted, happy, alive in oneself, straightforward, and ordinary is itself inextricably connected with order.

… The theory which I shall lay out is in no sense against science; it is simply an extension of science …

… it is not only the detail of what ‘order is which needs to be questioned, but also the very nature of order. So long as we have a confused or inaccurate conception of what kind of thing order is, we shall inevitably make buildings which are ugly, houses which do not support ordinary human well-being, gardens and streets which are at odds with nature, and a world which destroys our souls.”

Christopher Alexander – The Nature of Order – Book 1: The Phenomenon of Life

reference: Could bad buildings damage your mental health?

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Inside Grand Seiko


“This is the minimum requirement in making a beautiful watch: First, each individual part must be beautiful.”


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Christopher Alexander – Mechanistic: A Mental Toy


“The mechanistic idea of order can be traced to Descartes, around 1640. He ideas was: if you want to know how something works, you can find out by pretending that it is a machine. You completely isolate the thing you are interested in … from everything else, and you invent a mechanistic model, a mental toy, which obeys certain rules, and which will then replicate the behavior of the thing …

However, the crucial thing which Descartes understood very well, but which we most often forget, is that this process is only a method … [it] is not how reality actually is. It is a convenient mental exercise, something we do to reality, in order to understand it …

Descartes … was a religious person who would have been horrified to find out that people in the 20th century began to think that reality itself is actually like this … treating reality as if this mechanical picture really were the nature of things, as if everything really were a machine.

… [this] had two tremendous consequences, both devastating for artists. The first was that ‘I’ went out of our world … Of course, it is still there in our experience. But it isn’t part of the picture we have of how things are. So what happens? How can you make something which has no ‘I’ in it, when the whole process of making anything comes from the ‘I’? The process of trying to be an artist in a world which has no sensible notion of ‘I’ … leaves the art of building in a vacuum. You just cannot make sense of it.

The second devastating thing that happened … was that clear understanding about value went out of the world. The picture of the world we have from physics, because it is built only out of mental machines, no longer has any definite feeling of value in it: value has become sidelined as a matter of opinion, not intrinsic to the nature of the world at all.

And with these two developments, the idea of order fell apart. The mechanistic idea tells us very little about the deep order we feel intuitively to be in the world. Yet it is just this deeper order which is our main concern.

… In the world-view initiated by Descartes … it is believed that the only statements which can be true or false are statements about mechanisms. These are the so-called ‘facts’ familiar to everyone in the 20th century.

In the world-view I am presenting, a second kind of statement is also considered capable of being trye or false. These are statements about relative degree of life, degree of harmony, or degree of wholeness – in short, statements about value. In the view I hold, these statements about relative wholeness are also factual … They play a more fundamental role than statements about mechanisms.

… Suppose I am trying to place a door in a certain wall. While I try to decide where to put it, I can make various mechanical statements of fact … it is wide enough to allow a refrigerator through it … it will resist a standard fire for one hour … it weighs 25 kilograms … people can see through [it] … All these statements are, potentially, statements of fact in the 20th-century mode.

… But if I am trying to put the door in the wall, there is also a second kind of statement … when the door is in a certain range of positions, the result is more harmonious than other positions … a pale yellow on this door has more life than a dark gray … They are thought of as statements of opinion. As a matter of principle within the 20th-century mechanistic view, statements of this kind may to be considered potentially true or false.

… As architects, builders, and artists, we are called upon constantly … to make judgements about relative harmony. If the only statements considered potentially true or false mechanistic statements of fact … then, in principle, rational discussion about building should be impossible.

… The devastating impact of this state of affairs on the progress of architecture has not, I think, been sufficiently discussed in recent decades … If we accept the 20th century idea that statements of value are … merely statements of opinion, it is in principle impossible to reach any sensible shared conclusion in the process of making the environment – only arbitrary and private conclusions. The chaos with which are familiar in the built world, must then follow as an inevitable conclusion – as indeed it has.

… Consciously or unconsciously, the architect assumes that only ‘factual’ statements (in the mechanistic sense) can be true, and therefore has it as a further (unconscious) assumption that the idea of what is good is something that you add to the factual statements – something that is … only a matter of opinion.

… Architects make different idiosyncratic choices because within the mechanistic world view it is not possible to function mentally without making some private choices of this kind.

… It … makes cooperative work, collaboration, and social agreement very difficult in principle. It has a superficial permissiveness which seems to encourage different opinions. But what is encouraged, really, is only the essential arbitrariness of ideas rooted in a mechanical view of how the world is made.

What we need is a sharable point of view, in which the many factors influencing the environment can coexist coherently, so that we can work together – not by confrontation and argument – but because we share a single holistic view of the unitary goal of life.”


Christopher Alexander – The Nature of Order – Book 1: The Phenomenon of Life

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