UPDATE ARTICLES

Sociopoetics as practice of integral research

Jacques Gauthier

PhD in education, Master in Philosophy and Political Science. Associate Professor at the University Center Jorge Amado UNIJORGE. Salvador, Bahia, Brazil. E-mail: jacques.jupaty@gmail.com

DOI: http://dx.doi.org/10.12957/reuerj.2014.15781

INTRODUCTION

The integration of knowledge is in question.

I wrote silences, nights, noted the inexpressible.
Fixed heights.
I created all the parties, all the victories, all the dramas.
I tried to invent new flowers, new stars, new flesh, and new languages.
Arthur Rimbaud¹.

When you work with indigenous communities or afro descendants, we realize the need to respect the way knowledge is produced in ancient cultures. The community health professionals and popular education know that without this form of mutual translation of academic and popular knowledge, the results of mutual efforts are weak and disappointing.

The research that prepare the implementation of public policies for these communities must also take care to favor this reciprocal translation, listening to the voices coming from these social media. Such knowledge, usually expressed through the body and give emphasis to intuition. Often appear in the form of rituals. The scholar has their rituals but, as we know, the sacred dimension, the intuition, the personal self and collective, can be ignored without affecting the scholar's career. In contrast, in those communities this dimension belongs to the collective and personal identity.

We can generalize and ask us to follow the lines of force of learning which provide us, if we scholars should not inspire in them, to introduce the academic world this sacred dimension, intuition and self-knowledge.

To integrate academic and popular knowledge, there is respect for the way of doing science in indigenous communities, Afro-descendants and others. I say doing science because, respect implies humility, renunciation of belief that the only way to becoming a universal knowledge is to follow the model created in Europe from the Renaissance and especially the nineteenth century, with the mathematization the universe, experimentation and analytical categorization that characterize this model. These communities seem to us to be irrational, within the criteria of critical rationalism that Euro-descendant science established. However, after the masterful defense of the rationality of the mythical thought, held by Levi-Strauss2, is difficult to maintain this negative judgment.

I wanted to go beyond the recognition of the merits of the rational validity of ancestral knowledge and broaden our respect for them, by integrating the intuitive and sacred dimension in a cross-cultural view of how science is conducted. The concept of loving surveillance³ towards cognitive productions partner communities of our practices is important: in addition, to recognize the universality of certain knowledge created within them is to respect the ways, methods, however strange (or irrational) they seem. Not necessarily to adopt them, but to let them vibrate and act in their cultural world.

Maybe it is the intuitive method most appropriate way to break the habit of always beginning with the rational and analysis. We can find a good middle ground in saying that the scientist Euro-descendant probably will enter the path of complexity in the dialog opened with a shaman or a father-of-Saint, while this be created in dialog with the academic scientist from the simple and immediate intuition of the vital internal rhythms of this scientist. The mediations that promote mutual understanding are dynamic images that, although they are intuitive in nature, can be the object of rational discourse shared by Euro-descendant scientist, as well as of African descent or indigenous.

I am convinced, generated in my life story; we have everything to gain by
leaving this knowledge, equally resonating in us, harmonizing ourselves with them and even, transforming us by our own culture and collective openness. I will take a very simple example, that health professionals will not be surprised: acupuncture is accepted as knowledge of scientific type the international community;therefore, the effects are empirically verifiable, besides having interesting studies interpreting some aspects of Traditional Chinese Medicine (TCM), in the framework of biomedical knowledge4. Now the acupuncturist learns on his own practice, which, in addition to the analytical categories present in the TCM, he must rely on his intuition, from diagnosis to treatment. That intuition does not happen arbitrarily: it is tied to improvement and refinement of the five senses. In fact, we find here what is at stake in any type of Medicine: a clinician, a nurse, trust your intuition and refine your senses.

To deepen my reflection, I realized that the loving surveillance asked to become loving emptiness. It is only to me aware of the relative inconsistency of my theoretical beliefs, my lines of research, can I cancel in me the effect of the illusion of separate thought, which is today's bread, the passion and the reason for the scholar. Therefore, it is the emptiness of love that put me in a full delivery position to the other in the common research of what is emerging in us as partners and partner in the wonderful adventure of human co-existence, co-emerging and co-born in thought.

Imagine, then, what research methods give the same importance to the rational aspect of things and the intuitive and sensitive aspect-the left and right sides of the brain – and to build bridges between these two aspects. We gave equal importance to the collective creations of our search partners, indigenous, African descent or whatever, and those of the scholar. Equal importance to his ways in the constitution of this knowledge and ours. Moreover, we change, to integrate in us some or all of creations, as well as the ways that favor them. I'm not proposing this change to all professionals in the health and education areas, only those who feels in-line with this proposal. However, anyone can quietly acknowledge the relevance of developing them self an intuition and sensitivity of quality, qualified, in their professional roles and research practice.

This is how we can understand the notion of full researcher, if I may paraphrase the words of Goswami5, talking about integral medicine based on the so-called integrative paradigm. Goswami searches for a science with conscience and wants to integrate the scientific and spiritual dimensions in healing and caring.I will go further, by saying the following: whereas the spiritual dimension is the basis of science of many people, for example, of indigenous herbs (which speaks the language of plants-masters or Doctors plants like Ayahuasca, the Jurema or Peyote) or Yoruba Psychology (based on universal archetypes of male and female), I propose the development of a transcultural and integrated science, which actually includes what we call Science (in reference to critical rationalism), and what these people call Science (in relation to the spiritual dimension, which they reach through an enhanced sensitivity for their rituals and the intense faith in the cognitive powers of intuition, as well as radically, from the trance).

METHOD

The method as the power of sociopoetics

The sociopoets are the target audience of these considerations. Remembering the five stars that Guide them on their path6: the Constitution of a Research Group collective and cooperative research author, scholars being facilitators of the same; the appreciation of the dominated cultures and resistance in the interpretation, and even, in the creation of data; the mobilization of all the cognitive capacities of human beings, rational criticism, mythical, sensitive, intuitive, emotional, imaginary, somatic and spiritual; the use of artistic research techniques to encourage this cognitive integration; Finally, the socio-political responsibility, ethics, cognitive and spiritual researcher-group at all times of the research (including their post-research effects).
I want to be very practical, to suggest some guidelines, say, and techniques with its theoretical foundations - enabling sociopoets to strengthen the identity of the integral researcher.

We can reflect from the obstacles to this identity (assuming already the creative imagination, humility and sensitive listening to the other in loving emptiness constituted in master keys of the sociopoetic identity).

• The first characteristic of our Jewish Christian heritage is the feeling of fault. This is not only a feeling, but also rather an affection, of a force-a energy condensation blocks the birth of knowledge and their expression. Overcoming this obstacle is possible. I suggest that the researcher-group would become collective dancing so that this fear is transmuted, in a kind of spiritual alchemy, in empathic joy.In inter and transcultural research process, our bodies already have differentiated and multiple energies; they know very well. What perceives the dancer? It is intuited in the fifth dimension7-spirituality- with its own body, since they let dance, possess the marionettes of Kleist8 or as the body of the sons of Jesus danced by Orisha.

Another scholar shows how the body thinks (they know the indigenous and Afro-descendant) and how at the same time, the thought is a virtual dance9. In addition, both body and mind are rhizomatic, as covered by energies that are not individual, but arise from the nature and the cosmos, as well as the meetings of the bodies in society and in education. Therefore, I advocate include the dance – each dancing what and how your body feels and thinks – relaxation techniques favoring the production of data (remembering that the production of data is done in extremely relaxed state of consciousness-close to the dream, as the psychoanalytic technique).

Another possibility of relaxation that weakens the evil energies of guilt on us, to be applied, for example, before analysis made to order by the researcher-group of their artistic productions, would be the play-of-animals device.The preparation for this game where each co-researcher jokes to feel and act like an animal that passes through a meditative state of emptiness. Here'd better put on some relaxing music, while the co-researchers have let the animal that they will incarnate. Just find a song with great diversity in terms of rhythms, heights, intensity, sounds and others. Therefore, that it does not induce the animal to be incarnated. What is the interest of finding creating in a given group-researcher, a dozen worlds’ tapir, and in another, a dozen panther worlds or a dozen hummingbird worlds? They are not astute enough to find themselves in the same space-time research and, who knows, in the same twilight zone, somepanther worlds, others plant worlds, othershummingbirdworlds... and so on. As we know, we experience thus animal-descent, that is, we give ourselves to not accustomed energetic frequencies that modify our sensibility, so our perspective¹⁰, namely, the worldthat we perceive as the perspectivism of indigenous peoples¹¹. We enter an Alternate Consciousness State (ACS) - alternating and not changed, because it is not to create an illusion, but to change the plane of reality, to create a line of unique and unprecedented escape, in the emptiness.

• The second obstacle to the establishment of full researcher identity, characteristic of what is academically established, is fear and lack of faith in oneself. The source of knowledge is the Transpersonal love, and many are scholars who say that the opposite of love is not hate, and fear. It is possible to overcome this obstacle to the odd authentic knowledge by working with the sensations, with the elementals. Those who have worked their deep karmic, archaic fears know that asks for the range of internal balance and the cult to the elements earth, fire, water and air in us. Good data production techniques already exist in sociopoetics, which leverage our inner balance, source of rescue of veiled or repressed knowledge, by applying the sensitive touch. I will mention the Tarot game technique and the five senses technique of the6. Caution: on the technique of the game of Tarot, for example, even if the co-researchers generate small groups around an element by affinity in order to create a Tarot card, it is not a matter of repeating what we knowingly know, and it is to connect to an elemental in us, really touching it. Similarly, choose five subjects among 12, blindfolded and by purely tactile criteria in order to characterize the theme-generator of the research, should not happen from the identification of matter and the resonance in smooth aspect nodes or rough, cold or hot, continuous or discontinuous and others, of the same. We must relearn how to perceive, feel, giving ourselves up to the world, in the same way that, in the dance, you learn to let the dance, dance within us. Insist on the importance of Percept, of pure perception and their derivation, the perfect – mixture of percept and affection, in creating an authentic and not know covered by dirt from sentimentalism, contempt of self and self-pity.

• The third obstacle for completeness of the researcher is the lack of faith in the universe. Not an external and omnipotent God, but the very universe in which we are inserted and which is inserted in us. The research group is crossed by pre-individual affections and, conversely, that resonate pre-individual forces, both for spreading or oscillate together, creating extremely powerful unpredictable spontaneous orders¹², how to manage opening unknown dimensions of inequalities on real, by definition we must, at least be from a group.

Unless you're a Saint, the subject, when isolated, nor can enhance, or create potential differences within it, or come back to yourself with an extended look-with views of higher dimensions and finest event perception. It needs the fertilization of your heart by other hearts echoing and resonating, creating new, unexpected rhythms. This is true in spiritual communities, and in developing a research groups, such as the sociopoetic researcher groups. For this reason, I am convinced that, in the polls, not only sociopoetic cooperatively co-construct knowledge, we have also experienced a becoming collective of spiritual expansion. It is important facilitators to be aware that de-individuation people what happens in the group-researcher is the basis of becoming spiritually enhanced. The cross-cultural emptiness escape lines thus created are different perspective worlds. There is, moreover, a perspective that integrates harmonic durations, vital rhythms of multiple temporalities characteristics of each one. Being a knowledge co-creation research group as a whole, collective and cooperative philosopher, a certain harmonization becomes increasingly likely, since the group receives and resonates with the harmonies of the universe.

What are the techniques that we can apply to our cognitive power is in phase with the knowledge of the universe? We can inspire us in yoga, dance until exhaustion, in rituals or mantras, or still, using indigenous teachers plants like ayahuasca,the Peyote, the jurema or certain types of snuff. When developing these techniques? In my view, to produce data.

THECONSPIRACY OF THE PLAY

I know you have to work with the negative and not repudiating it, because we must not flee from the disharmony in each of us, and I see it, reveal it, accept it ... an indispensable condition so we can work and meet authentically, without delusion or self-deception. However, on the other hand, we must not forget the fact that the negative and disharmony constitute obstacles in the generation of more powerful knowledge; you can see the spiritual in us and reach the mysteries of intuitive fifth dimension. Spinoza connected closely the true knowledge and liberation.

Similarly, we can theorize the disharmony within the Group: on the one hand, it is necessary to see individual and social life as it is, with its conflicts, its ugliness and dirt, since our project is a project of knowledge rather than cure. We can't create false consensus, harmonies of make-believe, not abstract generalizations that are satisfied everybody, and for each power, designing what seems desirable. In Bakhtin¹³ I was inspired when I created the notion of refining of the concepts wanting to point out the need to generate concepts that are polyphonic, full of differences and contradictions, so to speak with our human and confrontational condition.

Today, talk of confects remembering that:

. All confects develops from an intentioness: an intuitive creator image appears in a State of relaxation, from which constitutes the confects- soon, the symbolic world, with its share of mystery, is already present at the beginning of the study.

. The concepts themselves implicated in confects-are thought in reference to Deleuze and Guattari: concepts are not defined in extension aristocratically and understanding, but intense and power to make Rhizome. Are ritornellos and they say the event, not the essence or the thing¹⁴. They are musical, intensive events with variations.

It is worth noting that the design of trance as a method refers to Bergson, who experienced it as an intuition method¹⁵.

Final Considerations

Maintaining this approach, which I think is a victory for sociopoetics, I would add also the need to be able to experience a future collective spiritual magnification, only way to get the intuitions of the fifth dimension: intuitions and intuitiveness, mixtures of concepts and intuitions. This configures the trance as a method- in eco bergsoniano who conceives the intuition as a method.

What I propose as sociopoet is to make three axes conspiring in the research: the emptiness (cross-cultural love), the interdependence of beings (within the Group-researcher and between this collective philosopher and the universe) and the harmonization character differentiation (or rather, harmonization creator). Call the intimate dance that structure from these axes of conspiracy of play.

REFERÊNCIAS

1.Rimbaud A. Oeuvres complètes. Paris (Fr): Gallimard; 2009.

2.Lévi-Strauss C. La penséesauvage. Paris (Fr): Plon; 1962.

3.Gauthier J. Do mar ao orvalho: aprendendo a vigilância amorosa. In: Grando BS, Passos LA. O eu e o outro na escola: contribuições para incluir história e a cultura dos povos indígenas na escola. Cuiabá (MT): EdUFMT; 2010. p. 17-9.

4.Jacques LM. As bases científicas da medicina tradicional chinesa. São Paulo: Annablume; 2005.

5.Goswami A.O médico quântico:orientações de um físico para a saúde e a cura. São Paulo: Cultrix; 2006.

6. Gauthier J. O oco do vento: metodologia da pesquisa sociopoética e estudos transculturais. Curitiba (PR): CRV; 2012.

7.Gauthier J. Interferências culturais: @ pesquisador@ integral na vacuidade amorosa. Campo Grande (MS): Ed. UCDB ; 2014.

8.KleistH. Sur le théâtre de marionnettes. Paris (Fr): Sillage ; 2010.

9.Doganis B. Pensées du corps: la philosophie à l´épreuve des arts gestuels japonais (danse, théâtre, arts martiaux). Paris (Fr): Les Belles Lettres ; 2012.

10.Deleuze G, Guattari F. Mille plateaux. Paris (Fr): Minuit ; 1980.

11.Castro EV. A inconstância da alma selvagem. São Paulo: Cosac Naify; 2013.

12.Prigogine I, Stengers I. La fin des cerrtitudes. Paris (Fr): Odile Jacob; 2001.

13.Bakhtine M. Le marxisme et la philosophie du langage: essai d´application de la méthode sociologique en linguistique. Paris (Fr): Minuit ; 1977.

14.Deleuze G, Guattari F. Qu´est-ce que la philosophie? Paris (Fr): Minuit; 1991.

15.Bergson H.O pensamento e o movento. São Paulo: Martins Fontes; 2006.