 
 
 
 
 
 
 
 
The painting of "La Natività"  ("Nativity Scene")
can be found in the Church of "Santa Maria
dei Canali," at Tortona--
a town located 42  miles south of Milan.
Here is a copy.
The work is attributed
to an alleged Leonardesque School.
However, Giorgio Vasari stressed that
Ludovico il Moro had promised the "Natività"
to Maximilian I, when that Emperor married
in 1494 Bianca Maria Sforza,
the niece of that Duke of Milan.
The "Natività" was never delivered
to Maximilian.
Eventually, the Marquis of Tortona,
brother to Bianca Maria Sforza, kept it
in the Church of "Santa Maria dei Canali," in his town.
There were at least three reasons
for his betrayal:  Ludovico gave
the Sacred Roman Emperor too much gold;
Maximilian spent Bianca's exceptional dowry in a few months,
before abandoning her in Austria; and il Moro
was defeated in 1500, when the Swiss mercenaries
of Ludovico refused to fight the Swiss mercenaries
of the French. Ludovico il Moro died
as a prisoner to the King of France, "Louis XII."
Besides the testimony of Giorgio
Vasari, in 1558,
there are three additional reasons to suspect
that the Natività, kept in the Church
of "Santa Maria dei Canali"  was truly painted
by Leonardo da Vinci. The upper body
of the two angels that bless the scene
is inside the stable, but the legs of the angels
penetrate the cloud located outside the stable.
That trick evokes the principle of Ubiquity,
by which an object can be found in
in separate places simultaneously.
The fact that the legs of the angels
are immersed in a cloud,  suggests the reality
of the principle of Coincidence,  by which
separate objects can share the same space
at the same time.
Finally, notice that the principles of Coincidence
and Ubiquity are united in the same view.
Without the cloud, the miracle of Coincidence vanishes;
and without the angels, the miracle of Ubiquity goes away.
By contrast, classical computing
responds to principles that
seem to disqualify quantum computing.
The principle of locality, at the left,
establishes that an object cannot exist
in separate places simultaneously;
That fact prevents me from existing
in separate places at once;
thus denying the reality of quantum entanglement,
stressed at the right.
Similarly, the principle of Impenetrability
emphasizes, at the left, that separate objects
cannot share the same space at the same time. Impenetrability,
which is akin to "Pauli Exclusion Principle"
"Pauli Exclusion Principle" in quantum physics,
my entry into this room by going through a brick wall.
As it seems, classical reality, at the left,
denies the reality of quantum superposition,
given at the right.
In my view, Leonardo found that the principles
of classical computing and the principles
of quantum computing empower each other.
In the Nativity, Joseph
symbolizes classical computing
in the first attention; Mary, quantum
computing in the second attention; and Jesus
the Third Attention.
The relationship among three
forms of attention, of nature and the mind,
animates the logos heuristics and the theory-of-everything
that I represent in greater detail
in the three labyrinth of "Thus returned Quetzalcoatl."
The logos heuristics, for example,
leads to positing  that the lost mural
"Battaglia di Anghiari," by Leonardo da Vinci,
lies hidden under the painting "Battaglia di Marciano,"
by Giorgio Vasari in the Hall of the 500 at
Florence's Palazzo Vecchio. The open mouth
of the soldier being killed on the ground
of "Battaglia di Marciano" and the open mouth
of the soldier been killed on the ground of "Battaglia di Anghiari"
lie on the same straight line.
 
 
The mystery of Progress
fascinated both my Italian and my Venezuelan high-school years,
in the late 50s.
In the early 60s, when I studied during the day
in the School of Petroleum Engineering at Maracaibo's LUZ
(La Universidad del Zulia),
during my night classes, the Mexican professor of philosophy,
Adolfo García Díaz, guided me on
the monovalent logic of unambiguous propositions.
That makes a rigid logic, expressed
at the turn of the 6th century before the Common Era
by the Ionian Greek philosopher Parmenides
from Elea.
After Petróleos de Venezuela (or PDVSA)
transferred me to Caracas in 1983,
the Argentinian professor Ángel Cappelletti,
at the Simon Bolivar University
absorbed my nocturnal research
on the polyvalent logic of ambiguity,
which is ascribed to the Greek
Ionian philosopher Heraclitus
from Ephesus. In 1989,
Parmenides and Heraclitus
resurfaced in my mind, when a team
from Boston's children certified
both  the Parmenidean love
for certainty
in my two-year-old autistic son, and
his inability to understand and deal with
Heraclitean ambiguity. Between
1994 and 1997,
PDVSA kept me at the Center
for Energy and Environmental Policy Research
of MIT in Cambridge (Massachusetts)
as a visiting scientist.
During the day, I worked in CEEPR,
at the right, on the scenarios of
global energy growth until
2060; and during the night,
I researched autism and the onset of language
in Harvard University, at the left.
In 1996, psycho-linguist
Alfonzo Caramazza and
neuropsychologist Helen Tager-Flusberg,
from U-Mass, helped me analyze
the performance of nine
high-functioning autistic subjects
and two geniuses, in ambiguous and
unambiguous tasks.
However in January 1997,
during a snowstorm in Sharon,
Massachusetts, my 10-year-old
autistic son
led me spontaneously to the roots
of autism and social intelligence.
All that helped me receive that year
from the Extension School of Harvard University,
the Dean's prize for Outstanding
ALM Thesis in the Area of Natural and Human Sciences.
 
 
 
At the dawn of a snowy day,
I asked my son if he wanted to drink orange juice or milk.
He said he wanted milk.
Before I gave him the milk. however,
I asked him if he wanted milk or orange juice. He answered
that he wanted orange juice.
Curiosity led me
to reversing a few times the terms
of the dilemma.
And my son always chose its last term.
In my view, he could not--
and cannot--sublimate the collision
of mutually exclusive worlds, or words.
Back to Caracas, between 1998
and 2001, professor José
Padrón, at the Universidad Nacional Experimental
Simón Rodríguez (UNESR),
helped me to uncover the cognitive roots of
spontaneous discourse in a doctorate
on Education and Research.
Since 2001,
I've tried to falsify the logos heuristics.
 
So far,
I've been unsuccessful.
Thus, at the end of October
2013, my wife
organized a three-day interview
concerning autism, climate change, and progress
in a refuge of the Venezuelan Andes.
The logos heuristics
described in the fog that
enveloped that interview is connected to
hundred examples in the 300 questions and answers
of the three Labyrinths of "Thus returned Quetzalcoatl,"
published in English, Italian, and Spanish
through Amazon Kindle.
 
 
 
Our creative self
rises when we dream of spontaneous
solutions to key problems,
by viewing them as if they were challenging
questions,  before our hard landing
into the real world.
In 2007, a letter that Senator
Edward Kennedy sent me from Boston
Commons inspired in me the dream
of helping the Commons of the Earth,
for example, the free species that are silently
vanishing.
 
A copy of Senator Kennedy's letter
written in 2007, two years
before dying , is enclosed in the second
Labyrinth of "Thus returned Quetzalcoatl."
In his letter, Edward Kennedy implies
that "we must face decisively"
the challenges created by climate change
and terrorism-driven fundamentalism.
If we added a renewed understanding
of social intelligence to our technological
and legislative capacity
we could change into progress the two
challenges stressed by Ted Kennedy.
For example, instead of causing ,
an increase of two degrees Celsius, or more
in the average temperature of the atmosphere of the Earth at sea level,
we could lower it by two degrees.
About 9,000 years ago,
that temperature drop re-created
Lake Ptolemy in Sudan
and the fossil Nubian Sandstone Aquifer
under the Eastern Sahara Desert
As Joseph did with Pharaoh, about
3,700 years ago,
we need to act
in the years of abundance of the "seven fat cows"
In order to bear with the years of scarcity
of the "seven lean cows."
 
I end the documentary film here
by reading Kennedy's letter.
Dear, Mr. Cassella: Thank you
for your recent correspondence regarding
global warming and fundamentalism.
I share your concerns.
During my tenure in the Senate, I have worked hard
to enact legislation
to combat pollution, preserve our
environment and natural resources, and
provide protection to endangered species.
I feel strongly that we must work harder
to decrease the amount of pollutants
discharged into our oceans, harbors,
rivers, and lakes; and to reduce
the emissions that pollute the air we breathe.
The problem of global climate change
is real and growing. After
years of insisting that it was unclear
whether global climate change was man-made or natural,
even President Bush
has recently begun to discuss
the "serious challenge of global climate change."
However, the administration, and
Congress, must back up its words.
with actions. The industries responsible
for much of the world's emissions
are strongly opposing efforts  to deal
effectively with the problem. Thus, it is
left to Congress to introduce legislation
designed to control global warming,
including laws requiring higher fuel
standards and investment into sources
of renewable energy.
With regard to the challenge of
global fundamentalism, I believe that
this issue must be addressed
in conjunction with our friends and allies around
the world. The Bush doctrine of unilateral action
has been destroyed by the ongoing tragedy in Iraq.
Only by working with the other nations of the World
can truly global Issues such as  global
warming and fundamentalist-driven terrorism be addressed.
Thank you again for sending me your
Power-Point presentation on global warming.
Educating the public about the dangers
of global climate change is an enormous task
that requires contributions from
all citizens. Much remains to be done
to ensure the preservation of our environment.
These battles are never easy, but
I look forward to progress, toward achieving
these important goals. Sincerely,
Edward M. Kennedy.
