il lascito del Tao - III

Angels Fear Revisited:
Gregory Bateson’s Cybernetic Theory of Mind
Applied to Religion-Science Debates

Mary Catherine Bateson

Kinds of Messages

I am going to start with a story that deals with the relationship between scientific and other kinds of discourse. As Gregory asserted, “… thinking in terms of stories must be shared by all mind or minds, whether ours or those of redwood forests and sea anemones”. In the early 80s, I was teaching a course in the anthropology department of an elite American college, Amherst College, with the title “Peoples and Cultures of the Middle East,” and I showed a documentary film of the annual Muslim pilgrimage to Mecca.

(Parenthetically, many readers will remember Gregory’s story about Sol Tax and the question of whether it was appropriate to film a ceremony of the Native American Church in order to defend the sacramental use of peyote, so it is important to note here that although it is forbidden for any non-Muslim to make the Meccan pilgrimage or to enter the Holy Cities, there are a number of documentary films made by Muslim film makers. I don’t believe that the issue in the Sol Tax story is the use of technology. I think the issue is the conscious use by believers of words and actions ostensibly directed toward spiritual beings to direct an argument toward political authorities, a behavior which is fairly routine in American politics. Many ethnographers have filmed rituals, including Gregory, who is still regarded as a pioneer of visual anthropology and of the use of film to record and analyze patterns of behavior. It is an oversimplification to focus on the technology per se as a desecration. The question is what is said and enacted, to whom, and in what context.)

In any case, I showed in my classroom a film of the Meccan pilgrimage, and after the class a young woman from an evangelical Christian background came up to me, with tears running down her face, and said to me, “It never occurred to me that they believed their religion.” This was, to me, a very shocking thing to hear, so I want you to pause and be shocked for a moment, before I try to unpack her statement. In fact, I think she misstated her reaction – but at the same time, she revealed a fundamental misconception in all the Abrahamic religions – Christianity, Judaism and Islam – which continues to give us trouble to this day and has indeed become more severe. What she intended to say was not that she had thought Muslims were lying when they affirmed their religion. I think that what she meant was, “It never occurred to me that their experience of their religion was comparable to my experience of mine.” The medium of film had allowed her to empathize with an experience and recognize it in an unfamiliar and exotic context.

Gregory would have pointed out that we are mammals and that we respond in terms of relationships. But of course, this young woman had been brought up with the idea that religion is about beliefs that are either true or untrue, not about experience or about relationship. Christianity and Islam have both, at different times in their history, been preoccupied with accuracy of interpretation, avoidance of heresy, and the insistence that believers should concur on specific beliefs. They have asserted that the “truths” of different religions are mutually exclusive and in competition, what I sometimes call zero sum truth. My student erred in her understanding of the kind of message communicated in religious discourse. The classification of kinds of messages occurs at a different logical level from the message itself, and often contextually. Thus, for those familiar with theater, words spoken in the context of a theatrical performance are responded to differently from the same words spoken elsewhere.

We are constantly dealing with communication at multiple levels, where some kind of metamessage classifies a particular communication as report or speculation, humor or poetry, or, in the case of Gregory’s film about river otters, combat or play. Without this level of understanding, interpretation is impossible. Gregory’s interest in the ways in which messages are modified by context and by other messages, which was elaborated in the application of the Russellian theory of logical types to schizophrenia, became fundamental to his thinking about all biological communication including that involved in epigenesis. But back to Abraham, who must have been a fairly literal-minded chap – a bit like the schizophrenic Gregory spoke about, who eats the menu card instead of the dinner. At some level – assuming that any of this happened, of course – Abraham took the admonition: “You must be willing to give all that is most precious to you to god” literally. And off he went with a sharp knife to sacrifice his son.

il lascito del Tao - II