THE WORLD PATTERN OF PROCESS

by

Rasunah Marsden B.A., Simon Fraser University, 1975 M.A.Ed., The University of British Columbia, 2014

A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF

DOCTOR OF PHILOSOPHY

in

THE FACULTY OF GRADUATE AND POSTDOCTORAL STUDIES

(Curriculum Studies)

THE UNIVERSITY OF BRITISH COLUMBIA

(Vancouver)

April 2019

© Rasunah Marsden, 2019

The following individuals certify that they have read, and recommend to the Faculty of Graduate and Postdoctoral Studies for acceptance, the dissertation entitled:

The World Pattern of Process

submitted by Rasunah Marsden in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Curriculum Studies

Examining Committee:

Cynthia Nicol, Curriculum Studies Supervisor Samson M. Nashon, Curriculum Studies Supervisory Committee Member Karen Meyer, Curriculum Studies Supervisory Committee Member Samuel David Rocha, Educational Studies University Examiner Michael Marker, Educational Studies University Examiner Gregory Cajete, Native American Studies, Arts and Sciences, The University of New Mexico External University Examiner

ii Abstract

The World Pattern of Process, a holistic 'theory of everything' is based on four elements of existence (material, vegetal, animal and human — MVAH) and four stages of process (Zat, Sifat, Asma, Af’al — ZSAA) or Idea-Condition-Action-Result. The four stages modeled by the World Pattern are:

Zat: power, pure potential, essence, existence, force, energy, concept, seed Sifat: condition, attributes or qualities, nature, being, form, container Asma: work, deed, action, course or step taken. Af'al: evidence, proof, reality, truth, result, outcome

The process components, underscored in the framework above, can be used to gain new insights into the work of the Humanities and the Sciences. I have elaborated The World Pattern of Process, also a cosmology, in two parts. Part One outlines the World Pattern and explains how basic structures posited in the sciences and humanities are connected to a four-fold, cosmological World Pattern of Process. Part 2 discusses how correlations between disciplines and the World Pattern can be shown to support a Grand Pattern when applied to Indigenous world views, to the Great Chain of Being and to Theories of Everything.

The methods of investigation are through conceptual analysis and intuitive inquiry, which follows a cycle of interpretation: 1) general engagement with the theory is described in relation to the work of Pope (2007), Whitehead (1978), Jantsch (1980), Bohm (1981), Pirsig (1991), and Schooler, Hunt & Schooler (2011); 2) emerging patterns are identified through elaboration of the World Pattern; 3) descriptive analyses of data associated with the World Pattern of Process (theories of everything, Indigenous world views, and the Great Chain of Being) are presented; and 4) the analysis of selected texts is summarized in Conclusions and Implications.

In sum, the constituents of the World Pattern of Process hypothesize a new critical approach and perspective on possibilities for the analysis and integration of various disciplines and applications, cosmologies, theories of everything, and Indigenous world views. Based on energy, the motion of energy, and key patterns inherent in a four-fold process, the World Pattern of Process offers a holistic approach to knowledge systems and re-invigorates dialectics on human be-ing.

iii Lay Summary

The World Pattern of Process introduces the concepts Zat, Sifat, Asma, Af’al (ZSAA) and material, vegetal, animal and human energies and then discusses correlations in the sciences and humanities which are supported by these concepts. A focus on energy and processes over and above objects or matter is emphasized in the dissertation. Part 1 (Chapters 1-4) articulates the process central to World Pattern in the ‘ZSAA’ format. Part 2 (Chapters 5-7) shows the application of the concepts when viewing Indigenous world views, the Great Chain of Being, and Theories of Everything. These applications were chosen as examples of alternate, past and contemporary world views, respectively, which can be associated with the World Pattern. As a pattern of analysis, the World Pattern of Process offers a holistic approach to knowledge systems and re-invigorates dialectics on human be-ing which can enrich deliberations on existence and process in the field of education and beyond.

iv Preface

This dissertation is an original, independent, intellectual product of the author, Rasunah Marsden. All Figures are used with permission from applicable sources. No versions of any contents of this material have been published elsewhere.

v Table of Contents

Abstract ...... iii

Lay Summary ...... iv

Preface ...... v

Table of Contents ...... vi

List of Tables ...... x

List of Figures ...... xi

List of Abbreviations ...... xii

Acknowledgements ...... xiii

Dedication ...... xiv

Part 1: The Process ...... 1

Retrospective ...... 2

Introduction ...... 5

Invitation to the Reader...... 8

Chapter 1: Zat: How Did We Get Here? ...... 11

1.1 Alternative world views, Wholes, and Universal Soup ...... 15

1.2 States of Existence, Processes and Fours ...... 20

1.3 Sketching an Outline of the World Pattern with Whitehead, Pope and Wilson ...... 25

vi 1.4 Recapping the Outline...... 33

Chapter 2: Sifat: What do we have here? ...... 36

2.1 Spirals of Process, Phases of Evolution and the Development of Social Structures ...... 38

2.2 Describing Cycles of Process and Stages of the Grand Pattern ...... 45

2.3 Stages of Existence and Exemplars in the World Pattern, Abbreviated ...... 53

2.4 E. O. Wilson’s Work on Consilience and the Skeleton of the World Pattern ...... 58

Chapter 3: Asma: What is the Work? ...... 61

3.2 Energies Within the Human Constitution ...... 66

3.2.1 Material Energies ...... 67

3.2.2 Vegetal Energies ...... 68

3.2.3 Animal Energies...... 74

3.2.4 Human Energies ...... 79

3.3 The Greater Framework — Ontogeny and Phylogeny ...... 89

3.4 Human Values and Virtues ...... 100

Chapter 4: Af’al: What are the results? ...... 108

4.1 Back to the Number Four ...... 113

4.2 What is Education? ...... 117

4.3 Where are we? (and) Where do we go from here? ...... 126

Part 2: Correlations and Connections...... 130

vii Chapter 5: Indigenous World Views & the World Pattern of Process ...... 131

5.1 Fours ...... 133

5.2 All Creation is Imbued with Spirit ...... 140

5.3 All My Relations ...... 146

5.4 Relational Knowledge ...... 148

5.5 Approaches to Research and Skills in Co-operation and Collaboration ...... 154

5.6 Spirit-based Relationships and Indigenous Contributions to Human Societies...... 157

5.7 Indigenous World Views and the World Pattern of Process...... 163

Chapter 6: The Great Chain of Being and the World Pattern of Process ...... 169

6.1 Cosmology, Grand Theory and Observable Relationships ...... 169

6.2 The Great Chain of Being ...... 173

6.3 Missing Links, Dualisms and Denouement ...... 178

6.4 Correlations between the World Pattern of Process and the Great Chain of Being ...... 186

Chapter 7: Theories of Everything and the World Pattern of Process ...... 200

7.1 (Not) Bridging General Relativity, String and Quantum Theory ...... 203

7.2 Quantum Considerations ...... 208

7.3 Approaches to Consciousness: States of Matter, Dimensions and the Flow of Time ...... 212

7.3.1 Illusions, Tenets and Levels of Consciousness ...... 217

7.3.2 Solutions Needed ...... 219

viii 7.3.3 Recap on Approaches to Consciousness ...... 222

7.4 Pirsig’s Metaphysics of Quality (MOQ) ...... 223

7.5 Pirsig on Values, Causation and Morals ...... 227

7.6 Pirsig’s Classifications and their Derivations ...... 232

7.7 Theories of Everything and the World Pattern of Process Revisited ...... 237

Chapter 8: Conclusions and Implications ...... 249

8.1 Key Themes and Theory Advancement ...... 253

8.2 Implications for Application and Practice ...... 255

8.3 Implications for Research ...... 262

8.4 Implications for Curriculum and Instruction ...... 272

8.5 Limitations ...... 278

8.6 General Contributions ...... 280

References ...... 281

Appendices ...... 290

Appendix A Creative Advance, Concrescence and Appetition in Whitehead’s Process and Reality ...... 290

Appendix B How to Describe a Human Being Workshop ...... 310

Appendix C Notes on Sudarto’s Four States of Marriage ...... 312

ix List of Tables

Table 2-1: Four Formally Different Stages of the Grand Pattern ...... 47

Table 2-2: Stages of Existence and Exemplars in the World Pattern ...... 54

Table 3-1: Stages of Existence and Exemplars in the World Pattern, Abbreviated ...... 66

Table 7-1: Patterns in the World Pattern of Process, TOE and the MOQ ...... 246

Table C-1: MVAH Energies In Relation To Sudarto’s Four States Of Marriage ...... 313

x List of Figures

Figure 1-1: ZSAA-MVAH ...... 21

Figure 1-2: The Pattern of all Patterns ...... 27

Figure 2-1: Evolution of Evolutionary Processes (Jantsch, 1980, p. 224) ...... 39

Figure 2-2: Co-evolution of Macro — and Microstructures (Jantsch 1980, p. 94) ...... 41

Figure 2-3: The Kuhn Cycle (Harich & Bangerter, 2014) ...... 47

Figure 3-1: Material, Vegetal, Animal, Human (MVAH) ...... 67

Figure 3-2: M-Dominant ...... 67

Figure 3-3: V-Dominant ...... 68

Figure 3-4:A-Dominant ...... 74

Figure 3-5: H-Dominant ...... 79

Figure 3-6: Jung's House (Pope 2007, p. 232) ...... 92

Figure 5-1: The Four Directions (Benton-Banai, 1988, p. 63) ...... 133

Figure 5-2: Four Directions — Otter (Benton-Banai 1988, p. 64) ...... 136

Figure 5-3: The Four Directions — Wandering Buffalo ...... 146

Figure 6-1: The Great Chain of Being, Didacus Valades, Rhetorica Christiana, 1579 ...... 174

Figure 7-1: Dynamic and Static Quality ...... 226

xi List of Abbreviations

AVMH-dominant: Animal Energy is dominant in Material, Vegetal, Animal and Human composition.

GCOB: Great Chain of Being

GR: General Relativity

HAVM-dominant: Human Energy is dominant in Material, Vegetal, Animal and Human composition.

ICAR: Idea, Condition, Action, Result

MOQ: Metaphysics of Quality

MVAH: Material, Vegetal, Animal and Human

MVAH-dominant: Material Energy is dominant in Material, Vegetal, Animal and Human composition.

QFT: Quantum Field Theory

TOE: Theory of Everything

VMAH-dominant: Vegetal Energy is dominant in Material, Vegetal, Animal and Human composition.

World Pattern: Abbreviated form for the title of the dissertation, the World Pattern of Process.

ZSAA: Zat, Sifat, Asma, Af’al

xii Acknowledgements

With special thanks for the ongoing support of my Supervisor, Dr. Cynthia Nicol and committee members Dr. Karen Meyer and Dr. Samson Nashon and earlier committee members Dr. Peter Cole and Dr. Stephen Petrina.

With special thanks to the UBC Faculty of Education committee members who assisted in selections for Fellowship and Scholarship support for the following scholarships and fellowships:

Aboriginal Graduate Fellowship 6481 Cordula and Gunter Paetzold Fellowship 6350 Special UBC Graduate Scholarship-Aboriginal PhD Scholarship 6372 Special UBC Graduate Scholarship Faculty of Education Entrance Scholarship 6372 Joseph Katz Memorial Scholarship 1956 Faculty of Education Graduate Award 6438

Special thanks are due also for Aboriginal Master’s/Doctoral Student Award provided by the Irving K. Barber B.C. Scholarship Society and for the scholarship provided by the NIB Trust Fund.

I would also like to acknowledge the stewardship and stellar course content in the Master and Doctoral Programs taught by Faculty of Education members: Dr. Samson Nashon, Dr. Bill Doll and Dr. Donna Trueit, Dr. Cynthia Nicol, Dr. Karen Meyer, Dr. William Pinar, Dr. Peter Cole, Dr. Pat O'Reilly, Dr. Sandra Mathison, and Dr. Jo-ann Archibald.

Special thanks are also due to all my relations, past and current Chief and Council and Education Committee members of the Mississaugas of Scugog Island First Nation, for their ongoing support.

Finally, thanks are due to my father, my mother and my children, for being who they are…

xiii Dedication

This work is dedicated to the life-long inspiring and exemplary efforts of Y. M. Bapak Muhammad Subuh Sumohadiwidjojo, his daughter Ibu Rahayu Sumohadiwidjojo, his grandson Mas Istiadji Wirjohudojo and to my former neighbor and long-term correspondent, Salamah Pope.

xiv Part 1: The Process

Part 1 describes and elaborates the World Pattern of Process, a model which in part is derived from Javanese cosmology.

1 Retrospective

Currently I am an Elder for the Mississaugas of Scugog Island First Nation, matriarch for an extended family of fifty persons on the West Coast, mother of four grown children and three grandchildren, residing in North Vancouver.

My original settings were Canadian military combat training grounds which prepared tens of thousands of American troops for the Vietnam war just prior to the assassination of President JFK. As a child of Indigenous and French descent, my mother preferred I take Roman Catholic religious instruction, choir and classical music, theory, ear training and composition lessons. By my early teens I had begun to read works on theology in the local priest’s library, and in particular, accounts of the questioning of Lúcia Santos of Fatima, Portugal from a Jesuit Library in Brandon, Manitoba. In a bookstore one day, I also leafed through a collection of photographs of archaeological explorations of Incan sites which included shocking depictions of human sacrifice.

My father is a residential school survivor and a WWII veteran who was descended not only from Anishinaabe stock, but unbeknownst to me at the time, from South American Indigenous ancestry, as DNA would later point out. For some reason, the images from the book of archaeological explorations marked the beginning of a personal quest for knowledge. In the coming months, at the age of fourteen, I also discovered I could not adapt to cloistered boarding school conditions while removed from my family and siblings for four months, after a doctor persuaded my parents that the episode of ‘psychological blindness’ that I experienced there would not persist if I returned home.

Leaving home a few years later (1969) introduced me to the equally confusing company of the flower-power generation flowing through Canadian cities, mixed in with bikers, drug users, mafia collectors, Woodstock attendees, musicians, students, feminists and Indigenous militant activists. Also, having come across the book, Susila Budhi Dharma in 1969, I first met Muhammad Subuh Sumohadiwidjo in Toronto in 1970, which is when I first heard the terms, “Zat, Sifat, Asma, Af’al”, about which the dissertation revolves.

2 The search for putting all the pieces of the puzzle of life together, and knowledge transformation, was ‘on’.

As a result, I was first in my ancestral line to leave the continent and visit Southeast Asia (Jakarta) in 1971 and later to live and work there through the 1980’s where I was fully immersed in Javanese society. In his second essay in Finding the Center, entitled “The Crocodiles of Yamoussoukro” in which a travel writer describes his experience of the Ivory Coast, V.S. Naipaul wrote, “I travel to discover other states of mind” (p. 90). That about sums up what I was doing during the Wandering years (see Section 5.3).

I would also be first in my immediate family to obtain an undergraduate degree at Simon Fraser University (SFU) in what would now be termed ‘comparative literature’ but was then known as a Bachelor of Arts with all electives taken from linguistics department literature courses offered ‘in translation’ (Russian, Chinese, South American, French). The rest of the undergraduate work was spent in Commonwealth, Canadian, and American literature courses along with period literatures (Romanticism, Shakespeare, the European novel) and whatnot: sociological theory, social structure, psychology, philosophy of the arts. I went on to acquire a teaching degree at the University of British Columbia (UBC) in conjunction with courses for a Master of Fine Arts in Creative Writing (all but final submission of thesis – a novel for gifted children – was aborted after shifting overseas in 1980. Why? Because my supervisors couldn’t agree with each other that my ‘hero’ needed to have a specific (psychological) problem . . . and this young boy, Jax, was carefree as all get-out; his imaginary friend was as masterful as Shakespeare’s Puck, and all of Jax’s so-called problems vanished in discovery).

Returning from Jakarta I lived in Sydney (NSW) for five years, obtaining a Graduate Diploma of Design at the University of Technology. Finally, I returned to Vancouver, and then worked in Indigenous-centered positions (instructor, curriculum developer, coordinator of Indigenous services, and associate dean for Outreach) in the En’owkin Center, the Native Education College, and the University of the Fraser Valley – which was when the concentration on Indigenous research via a MEd became an obvious next step. Thus, proceeding on to write a dissertation has enabled me to tie together the results of a lifelong-learning process drawn from continents and

3 deliberations of a life experienced: the origins, nature of the journey, steps taken, and proof or outcomes examined.

4 Introduction

I chose the title, The World Pattern of Process, after over forty-five years of familiarizing myself with the concepts which it embeds, and after deciding the title needed to emphasize process as its key theme.

This work distinguishes itself from the work of Salamah Pope, whose book, The Pattern of the World, was self-published in 2007 on Amazon.com is difficult to find elsewhere, or expensive. (Only one copy remains available at the time of this writing for $927.99.) Foundations for both works derive from Javanese cosmology (about which few or no comprehensive English or translated works are available), and from talks given by Muhammad Subuh Sumohadiwidjojo a spiritual leader of Javanese aristocratic descent, born in Semareng, Indonesia who later went on several world journeys. His talks were not intended for public access.

Originally neighbors in Indonesia for upwards of a decade, Salamah Pope and I had many discussions about the ideas I present as a cosmology, or world view and much else, which have ranged over decades, until her passing on August 30, 2017. We largely agreed on major points but differed on occasion in details and areas of ‘correspondence’. Our shared hope was that others see the value of the Pattern sooner, rather than later.

Upon referencing several of her quotes I realized she had used the same phrase (which I chose for a title) in her book, as well as in the title of one of her unpublished articles. Nevertheless, analytically and thematically, Pope’s work is of seminal importance to the World Pattern of Process, along with the work of Pirsig, Whitehead, and Schooler et al – other major influences in this expanded elaboration of the World Pattern.

I should not need to repeat this, but for the sake of clarification, both Salamah and I were working with the same concepts on the same topic over the same time period in the absence of other translated sources. The distinction between Salamah’s work, The Pattern of the World and The World Pattern of Process is that Part 1: The Process, is an extended analysis and elaboration of the Pattern which is strongly supported by Salamah’s work; but Part 2: Correlations and Connections are applications of the Pattern to other fields (the Great Chain of Being, Indigenous World Views, and Theories of Everything) which are entirely original. These Correlations and

5 Connections illustrate how the World Pattern can be applied to other disciplines and by extrapolation, to any other disciplines.

In the matter of conceptual interpretation and analysis, the World Pattern of Process is also strongly supported by Jantsch’s work on the spiral of microevolution, Bohm’s work on Consilience, and Pirsig’s work on the Metaphysics of Quality. The contributions which they have made most closely approximate the World Pattern of Process as an explicit model — principally because the scope of their works support the over-riding themes of consilience of the sciences and humanities, processes, the pattern of four, consciousness and energy which are the primary themes explored in the World Pattern.

The World Pattern of Process is speculative in that it may be considered "the endeavor to frame a coherent, logical necessary system of general ideas in terms of which every element of our experience can be interpreted” (Whitehead, 1978, p. 30). Through conceptual analysis and an interpretive blend of speculative, integrative and theoretical viewpoints, a framework of process which is realized as a grand pattern is established in the World Pattern. The primary research focus is based on the following underlying research questions:

How do foundational structures in the sciences and humanities apply to a fourfold, cosmological World Pattern of Process? How can correlations between disciplines be shown to support a Grand Pattern?

In keeping with the analysis of patterns and concepts discussed in works on speculative philosophy (Clarke, 1982; Eastman, Epperson, Griffin, & Walter de Gruyter & Co., 2016; Whitehead, 1978) and on intuitive inquiry (Anderson 2004; Anderson 2014), the World Pattern of Process builds upon cosmologies and perspectives brought forward by Pope (2007), Whitehead (1978), Jantsch (1980), Bohm (1981), Pirsig (1991), Schooler, Hunt & Schooler (2011); E. O. Wilson (1998), Einstein (1923), and others in the construction of the Pattern.

In order to follow the process of inductive theory building and to "explore topics that require attention by the culture at large," (Anderson, 2014, p. 244) I have based the design of study and methods of investigation on conceptual analysis and have used the cycle of interpretation described in Anderson’s pattern of intuitive inquiry (Anderson, 2004; 2014). The sequence of steps taken include:

6 1) the theory is outlined in conjunction with the works of Pope (2007), Whitehead (1978), and others mentioned above, 2) emerging patterns are identified through further elaboration of the World Pattern; 3) descriptive analyses of data associated with the World Pattern of Process (theories of everything, Indigenous world views, and the Great Chain of Being) are presented; and 4) the analysis of selected texts is summarized in Conclusions and Implications.

In the first part of the thesis I describe the World Pattern of Process, a model which in part is derived from Javanese cosmology, and elaborates on the pattern of process (Zat, Sifat, Asma, Af’al) in relation to material, vegetal, animal and human forms of energy. In the second part of the thesis I apply perspectives developed in the first part to the analysis of patterns found in three applications: Indigenous world views, the Great Chain of Being, and Theories of Everything. Lastly, I discuss conclusions and interpretations in the final chapter of the thesis.

In sum, the constituents of the World Pattern of Process hypothesize a new critical approach and perspective on possibilities for the analysis and integration of various disciplines and applications, cosmologies, theories of everything, and Indigenous world views.

As contribution to theory advancement, the World Pattern offers a holistic approach to knowledge systems and re-invigorates dialectics on human being. Key themes I explore throughout the thesis contribute to a pattern of analysis outlined in the World Pattern of Process. In addition, the World Pattern has implications for encouraging dialogue between Indigenous, Western and non-Western cultures, education, philosophy, and ways of knowing. It can also be used as a critical, interpretive lens when mapped to different disciplines or when associated with cosmologies, world views, systems, energy and other scientific processes.

In sum, the conceptual framework of the World Pattern of Process provides a flexible tool for the review of knowledge systems which are being produced today and for further deliberations on consilience, convergence, creative advance, and the interconnectedness of all things…

7 Invitation to the Reader

Everything is Energy; Everything is Process

Very simply, Curriculum and Pedagogy is the operationalization of areas of knowledge which are not limited to the field of Education. Curriculum and Pedagogy is the vehicle; education is the journey. How did this vehicle come to be in this current piecemeal state?

I wrote this document for anyone who has ever wondered what ‘the Big Picture is’ and how things fit into it, or interconnect; who have ever wondered about human be-ing; and for those who have ever wondered what the quality of an idea is. The landscape of The World Pattern of Process is the energy that courses through the World that we know. I am convinced it will be of interest to people who are familiar with one or more areas of knowledge, and remain curious about other areas of knowledge. My intention has been to extend the repertoires of both instructors and students in the field of Education and those who understand that the borders between one discipline and another are inter-related.

What excuses have we made for fiddling with forms of classification while the world burns? Now is the time to pay attention to research which has global reach. My work offers substantive new insights to possibilities for the cross-fertilization of disciplines through the epistemological and ontological lens of education. Here is a detailed, process-oriented, groundbreaking, I believe, approach to scholarship.

Admittedly, the emphasis on the organic and the integrative is in full evidence, yet not to the exclusion of space taken up by contextualist, mechanist or formist sentiments. Preferably, the work, as a treatise, becomes seminal in its own right.

8 Let us say, if we want to navigate through the uncharted territory of this new landscape, possibly to unleash the power of dragons1, how would that be possible if we had never thought of dragons, or ever thought we might slay our own dragons? This is the hunter’s guide for how to acquaint yourself with the text: Part 1 answers the question about how to recognize the dragon. Part 2 answers the question about what happens when you look through the dragon’s eyes. Begin at the beginning and follow the process; that is the principal way to tackle this work.

In Canada, we are by default born into the concept of “unity in diversity.” It is lived experience. It is also the experience of Indigenous people globally who are comfortable with what is collective and what is inclusive. What partially is needed in the recognition of this work, the Asma, the assembling of the “Pattern that connects” (Bateson, 1972) is that regardless of color, gender, nationality, ethnicity, language, religion, or any other status, above all, you are a member of one species, the human being.

A quantum leap in findings is not required; it is elementary, my dear Fellows, “Relativity teaches us the connection between the different descriptions of one and the same reality” (Seelig, 1956, p. 28). Between one description and another, the pendulum swings; between three descriptions we can appreciate the teamwork; but between four descriptions lie the results of the journey taken between them. Now that we can pinpoint our existence in Towns A, B, C and D, or in this

1 In the west, the necessity to slay the dragon to surmount an obstacle is well known; mostly to achieve recognition as a protector, whether for someone's hand in marriage or for righting wrongs (adventures of knights of King Arthur; St. Michael). In Southeast Asia, on the other hand, they are associated with power and there are several levels of dragons and they are highly symbolic: as one of the zodiac animals, the four guardians of heaven, of wisdom, of court or palace protectors, representing kings which benefit their people, etc. And because the thesis includes Javanese cosmology, the dragon reference may appeal to those from geographic areas, who will understand they will also be looking for a balance of energies. The phrase, "This is the hunter's guide" invites those who want to know how to deal with the cosmology and contents of the thesis by directing readers to "Begin at the beginning and follow the process; that is the principal way to tackle this work" - because anyone who starts mid-way through, not paying attention to the structure of the work, will not be able to understand it as easily.

9 or that cosmology, will we know that much more about where we started, the preparations we made, where we completed our journey and how the journey went?

Yes.

I leave you with one of my little stories:

SACRED WATERFALL

A long river runs across the top, the top of the top of the world.

The only way the Beings know this river exists,

is because in a sacred place, there is a waterfall.

The waterfall is the most beautiful waterfall the Beings have ever seen.

From a high place it falls, in millions upon millions of droplets,

perhaps billions of countless individual droplets & miraculously,

each & every droplet rejoins each & every companion droplet

at the bottom of the waterfall & forms a river again,

a river whose end, no one has ever seen.

The Beings have tried to follow it to the ends of the world,

but no one has been able to say where this river ends.

Great Creator God, who is the Being,

who is the Being who will tell me

the name of this excruciatingly beautiful waterfall?

10 Chapter 1: Zat: How Did We Get Here?

The epistemological question is what can be done about this gulf. Can we bridge it? Need we bridge it? Or must we learn to get along without bridging it? (Toulmin, 2003, p. 207)

The following ‘sketch’ outlines an introduction to the World Pattern of Process, concerning orders of being and levels of process, which I have arranged for your perusal, rather like beads on a string . . . How I came to synthesize a collection of ideas which I came to view as a World Pattern of Process is not that complicated; the ideas were already in circulation: Of Anishinaabe and French descent, relationships between myself and materials, plants, animals and human beings were inherent in earliest childhood explorations. Like most children designated for assimilation through schooling, I would next have been introduced to the Christian version of the Great Chain of Being found in Christian materials over several years prior to reaching puberty. A third version of orders of being — material, vegetable, animal and human were introduced to me in 1969 from the book, Susila Budhi Dharma, written by Muhammad Subuh Sumohadiwidjojo, a Javanese2 spiritual leader born in Semareng, Indonesia who later went on several world journeys.

In 1970 I read a short article in a newsletter by Sudarto Martohudojo entitled the Four States of Marriage which raised additional possibilities for different ways of perceiving states of being and which at the time raised more questions than were answered. Sudarto was one of Muhammad Subuh’s helpers or assistants. This article suggested that the nature of marriages were the results of their most dominant constituents, i.e. that a marriage from heart to heart, was equivalent to a marriage in the material level; that a marriage from feeling to feeling, was equivalent to a marriage on the vegetable, or vegetal level; that a marriage from inner-feeling to inner-feeling was equivalent to a marriage in the animal level; and that the nature of marriage from soul to soul was equivalent to a marriage in the human level. Other articles which gave me pause to think through the 1970’s were those written by Salamah Pope, a Fellow of the Royal Anthropological Institute in London, who later became my neighbor and friend in Cilandak, a

2 The term “Javanese” refers to the people who are Indigenous to Java and is linked to the Javanese cosmology. While Javanese persons are resident to all of Indonesia, the largest group of Javanese are resident to the island of Java, largest in the Indonesian Archipelago. 11 suburb of Jakarta in the 1980’s. She eventually wrote and published The Pattern of the World in 2007.

Thus, in the early 70’s I began to formulate ideas about nature and the reality of life. I was and somewhat remain in no way ‘trained’ to handle other belief systems in any specific way, yet they existed and continue to exist, as do the common grounds in their relationships. What I have been able to do was to reserve judgement (or avoid conclusions,) having the attitude that in some world, or under specific circumstances, everything might be true (and thus ‘truth’ was relative)…in the meantime, once I started thinking about the material, vegetal, animal and human level ‘orders of being’ as basic building blocks for a World Pattern of Process, I began to see ‘the pattern’ everywhere…

A selection of correspondences drawn from patterns found in cosmologies and ideas about evolutionary process, which proceed from the material through to the vegetal, animal and human kingdoms is in order and can serve as a basis for a holistic cosmology, world pattern or grand pattern. These concepts are drawn from a variety of sources: from Empedocles, the Great Chain of Being, world views, scientific paradigms, Indigenous, Indonesian and Sufi cosmologies. Further, the question of finding a practical, appropriate and simple method of how a four-fold basic structure (in contrast to five-fold and other structures) applies to a “fourfold, cosmological World Pattern of Process” (Pope, 2007, p. 110) also needs to be outlined, along with its correspondences in such descriptions of four-fold processes as encapsulated in the terms, Zat- Sifat-Asma-Af’al3. An exploration of this initial question will perhaps enable the discernment of the formal unity of all the disciplines (Wilson, 1998; Pope, 2007). The intent is to provide a basis for the unification of disciplines. Exploring reasons for suggesting the genesis of a ‘grand pattern’ are in the first instance, narrative and descriptive of the process through which this structure is posited.

3 Although no religious connotations are intended, these terms are familiar to Javanese and Sufi circles. When represented instead as a model of process, the model can be used to generate new approaches to Whitehead’s cosmology, the Big Bang and several other processes. 12 However, it will also be useful to present an abbreviated collection of ideas or dramatis personae which factor into to ‘the pattern’.

The first idea to deal with is the idea of force, or energy. “Life is an energy process. Like every energy process it is in principle irreversible and it is therefore directed towards a goal. That goal is a state of rest…Life is teleology par excellence…The end of every process is its goal” (Jung, The Soul and Death, 1960, p. 405). Everything is in some kind of relation, or there are 6 degrees of separation between everyone, but what all this means is that all beings are influenced differently by energies or ‘forces’ or ‘factors’ and within a range, to different degrees of influence. No two persons are equally influenced by materials, plants, animals or other human beings equally, the difference is in degree. Does this have to do with the person as a whole — who the person is — or the influence exerted upon the person by the environment as a whole? Furthermore, what are the relationships which human beings exert upon their surroundings and in view of evolutionary process; are human beings also composed of material, vegetable and animal elements? Oh yes, they are — and where they are not, we will agree to disagree. But what does that mean?

What if there was a neat way of packaging elements or energies such that there was a way to understand the outcomes of process as relative to the composition or constituents at hand. Three people following the same recipe will have somewhat the same results. But not always, depending on other variables — height above sea level, variations in ambient temperature, differing units of measure, and the approaches and preferences of each person who follow the instructions — a little bit more or less of each ingredient, the quality or lack of quality and age of the ingredients, how and where they were grown or manufactured, etc. By the same token, the human being, the animal, the plant, and material objects differ in unique ways.

For example, Renaissance and Early Modern ideas about evolution included that there was a structure or hierarchy of elements: material, vegetal, animal, and human as the last species to arrive. The reverse of the theory that held for centuries is that the human being is comprised of ‘lesser,’ or less complex elements such that the human being embodies the human, animal, vegetable and material elements within its being, organs, muscle, skeleton. In other words, the belief was that a human being, as a consequence of evolution (which was supposedly a logical

13 progression), retains elements of the lower forms of natures but also possesses a divine nature or spirit which distinguishes him/her in status (but not always) from ‘lower’ forms of existence. These concepts about lower and higher orders of being are reflected in the earlier models of the hierarchy of being in Aristotle’s and later, in Linnaeus’s Great Chain of Being.

Similarly, in the centuries-long evolution of beliefs about how the cosmos unfolded, the logic applied to orders of being was also meant to be applicable to the order of the universe. From flat earth to numerous variations on the Big Bang theory, recent attempts to explain the origin of the universe continue. An advance on the work of Bohm as explained by Zyga (2015) provides quantum corrections to the equations used by Bohm, Friedman, Raychaudhuri and others in support of the concept that the universe has no beginning, in opposition (or apposition) to the big bang theory:

one may be able to get a better understanding of some of the above problems (the smallness problem, the coincidence problem, the flatness problem, the true nature of dark matter and the so-called big-bang) by studying the quantum correction terms in the second order Friedmann equation, derived from the quantum corrected Raychaudhuri equation (QRE), which in turn was obtained by replacing geodesics with quantal (Bohemian) trajectories [5]. (This formulation of quantum mechanics gives rise to identical predictions as those of ordinary quantum mechanics). In particular, while one correction term can be interpretable as dark energy, with the right density, and providing a possible explanation of the coincidence problem, the other term can be interpreted as a radiation term in the early universe, preventing the formation of a big-bang type singularity, and predicting an infinite age of our universe. (Ali & Das, 2015)

In brief, their work describes modifications of certain equations used in the calculation of trajectories which are adjusted in quantum physics but stem from general relativity. Ahmed Ali and Saurya Das worked with Bohm’s development of quantum trajectories and applied them to quantum-corrected equations developed by Das’s teacher and physicist, Amal Kumar Raychaudhuri in the 1990’s. According to Lisa Zyga (2015), they also

derived quantum-corrected Friedmann equations, which describe the expansion and evolution of universe (including the Big Bang) within the context of general relativity. Although it's not a true theory of quantum gravity, the model does contain elements from both quantum theory and general relativity. . . In cosmological terms, the scientists explain that the quantum corrections can be thought of as a cosmological constant term (without the need for dark energy) and

14 a radiation term. These terms keep the universe at a finite size, and therefore give it an infinite age. The terms also make predictions that agree closely with current observations of the cosmological constant and density of the universe. (Zyga, 2015)

Ergo, the work accomplished by Ali and Das supports the theory that the orderly arrangement of the universe has no beginning and no end.

Let’s look at a few other ideas.

1.1 Alternative world views, Wholes, and Universal Soup

Alternative world views differ from the proliferation of hierarchical structures held in mainstream academia. Instead, concepts surrounding Indigenous cosmologies whose beliefs about respect, reciprocity, and relationality for the earth, plant, animal and human elements of the universe are well known and reinforce the interconnectedness between all forms of life, seen and unseen, past, present and future. These four basic elements are also reflected in the Javanese cosmology which attributes ‘levels’ or spheres of existence to the material, vegetal, animal and human kingdoms, domains or realms.

David Suzuki, notable environmental activist echoes the interconnectedness which he has learned from Indigenous peoples: “The aboriginal sense of the interconnection of everything in the world is also readily demonstrable and irrefutable scientifically.” His book, The Sacred Balance correlates several examples of Indigenous teachings with biological, ecological and environmental principles while articulating the connections between all life forms:

…each of us is quite literally created by air, water, soil and sunlight, and what cleanses and renews these fundamental elements of life is the web of living things on the planet. We are social animals, and the most profound force shaping our humanity is love. And when that vital social requirement is fulfilled, then a new level of spiritual needs arises as an urgent priority. This is how I made the fundamental re-examination of our relationship with Earth that led to The Sacred Balance. (Suzuki, 1997, p. 18)

15 Suzuki’s depth of experience in work and research is aligned with Indigenous and World cosmologies. “At the center of the story (of every cosmology) stood the people who had shaped it to make sense of their world. Their narrative provided answers to those age-old questions: Who are we? How did we get here? What does it all mean?” (my italics, Suzuki, 1997, p. 22). Drawing on recent research, Suzuki reflects “that humans may have an innate propensity to hold spiritual beliefs and may be naturally inclined to believe in a distinction between body and soul” (Suzuki, 1997, p. 5). His understanding is that without a sense of spirituality, life cannot be fully understood:

“Spirituality,” as we conceive it, is the apprehension of the sacred, the holy, the divine. In our modern world we see matter and spirit as antithetical, but our myths reveal a different understanding. They describe a world permeated by spirit, where matter and spirit are simply different aspects of the totality: together they constitute “being.” (Suzuki, 1997, p. 270)

Similarly, what might be conceived as spirituality, which pervades human consciousness, cannot be swept aside, nor can it be treated like so much rubbish:

What I’m talking about are things that exist only in my mind and heart, memories and experiences that matter to me, that enrich and give meaning to my life. They are spiritual values. No economist will ever be able to factor them into an equation, but they are just as real as and far more important than any amount of money or any material object. (Suzuki, 1997, p. 291)

Suzuki’s signature was amongst those of 1700 scientists, 104 of whom were Nobel Laureates, who signed a “Warning to Humanity” twenty-five years ago, following the Earth Summit in Rio in 1992 which urged world leaders to pay attention to the need for this Sacred Balance:

Human beings and the natural world are on a collision course. Human activities inflict harsh and often irreversible damage on the environment and on critical resources. If not checked, many of our current practices put at serious risk the future that we wish for human society and the plant and animal kingdoms and may so alter the living world that it will be unable to sustain life in the manner that we know. Fundamental changes are urgent if we are to avoid the collision our present course will bring about. (Union of Concerned Scientists, 1992)

Exchanges between living species occurring over millenniums, viewed as cyclic, are also part of the Sacred Balance. The bones of a muskox supporting flowers, lichens, grasses and insects; 'reincarnations of generations past' in poppy fields thriving on blood and bones from the world

16 wars: for Suzuki, “all of these examples demonstrate the exquisite balance between life and death, one cycle emerging from the other” (Suzuki, 1997, p. 131). The whole of creation is enmeshed in a ‘web of interdependence’.

A plant that utilizes energy from the sun to grow and reproduce may also nourish a host of parasites and herbivores and upon dying feed still other life-forms while returning organic material to the soil to nurture future generations of plants. Material is used, transformed and used again in a never-ending cycle. (Suzuki, 1997, p. 305)

Let’s look at a few other ideas:

Sa’ke’j Henderson explained how a certain gourd contained the whole world . . . Bohm suggested that, in its deepest essence, reality, or “that which is,” is not a collection of material objects in interaction but a process or a movement, which he calls the holomovement — the movement of the whole . . . For Bohm, the gourd that Sa’ke’j Henderson carries is the explicate or surface manifestation of an underlying implicate order. Within that implicate order the gourd enfolds, and is enfolded by, the entire universe. Thus, within each object can be found the whole and, in turn, this whole exists within each part. (Peat, 2000, pp. 140-141 in Robinson, 2015, p. 31)

This form of thinking suggests a symbiotic relationship between explicate and implicate orders, rather like a form of co-dependency or overall relativity. But this would not explain evolution, unless the two orders were self-organizing to some extent. If that is the case, the external ‘manifestation’ acts as a representation of the implicate order yet may not serve to represent the ‘order of orders’ there again, unless all of the orders were already known, or parts of them could be apprehended. The idea of a holomovement4, relative to a process, indicates the movement of the whole, which brings us to another question: What is the whole?

Whole cannot be known except in relation to that which is ‘un-whole’. Therefore, because we are not likely to agree upon that which defines ‘un-whole’, anything which can be considered ‘whole’ cannot also be known. In fact, it’s not certain we know to which extent ‘it’ can be whole, un-whole, symbiotic , representational, self-organizing, or un-organized. In the case of our

4 In principle, holomovement presupposes that parts within wholes (e.g. organs, sub-systems, existents in early stages of growth, etc.) are whole in themselves and that the movement of parts affects the movement of the whole, and vice versa. 17 universe, it is as if all of these considerations, dependent on context, float in some sort of suspension, what scientists used to call the ether or plasma — and this is what I call universal soup! But Bohm has represented the background ‘suspension’ or solution which holds its constituents in an unfathomable pool of energy much more succinctly:

If one computes the amount of energy that would be in one cubic centimeter of space, with this shortest possible wavelength, it turns out to be very far beyond the total energy of all the matter in the known universe.(10) . . . What is implied by this proposal is that what we call empty space contains an immense background of energy, rather like a tiny ripple on a vast sea . . . this vast sea of energy may play a key part in the understanding of the cosmos as a whole….In this connection it may be said that space, which has so much energy, is full rather than empty. (Bohm, 1981, p. 242)

Our galaxy, which includes behaviors or motions which are not all demonstrable or visible, is part of this universal soup, and you might say that this is how it can be said that a gourd contains the world and the world contains the gourd. The implicate manifests the explicate and neither are ‘empty’ of content. At the same time, these ideas must both be true and untrue.

Returning to the ‘universal soup’ image, imagine that the bowl of soup is as large as our universe or galaxy. Beyond its parameters, we cannot describe the relationship between this universe and other universes with any more accuracy than we can describe what our understanding of how long it takes a ray of the sun to reach the earth (about 7 minutes) might be like…for the same reasons, we are unable to say how all elements of the ‘soup’ — although they certainly are in some kind of suspension — combine or interact within our somewhat ‘arbitrary’ parameters of that suspension. This is part of the reason that I suggest that a chemistry of life forces or energies is at play; at least, that all of these are ‘in relation’. Thus, does a material or mechanistic movement of energy begin within this universe or arrive from beyond it? Does the (organismic) energy of life which plants contain begin within or without plants? Yes, it begins both within and without plants, but it may begin much further within or without than heretofore imaginable. The micronutrients carbon, hydrogen, oxygen and nitrogen which support life on earth also rank amongst the most abundant elements throughout the universe. As the eminent biochemist George Wald wrote:

18 The course of most of the reactions that occur in molecular constructs all depend to a remarkable degree on the shapes of their component molecules. Many of the key processes in living cells depend upon the capacity of specific molecules to fit together closely, a capacity wholly dependent upon molecular shape….Ninety- nine percent of the living parts of living organisms are composed of only four [italics added] of the ninety-two natural elements: carbon, hydrogen, oxygen and nitrogen….their bond radii and hence their interatomic distances radii in molecules are almost identical, as are also the bond angles…Hence chains composed of these atoms have an almost identical geometry, whether made entirely of carbon or however mixed with nitrogen or oxygen atoms. (Wald, 1965, p. 21)

Secondly, although I am not entirely schooled in energy transference or thermodynamics, there is that general understanding that various qualities of energy are transferable or combine and mix to a greater or lesser extent. We may not have the technological sophistication to represent energy transfer but know that it occurs — or always occurs. In terms of various theories of growth or development, Whitehead’s theory of process among them having been described as a ‘cosmology’, notions of energy transference appear to be a given within the internal and external relationships which are required for the process of becoming to occur. The ideas that Carl Jung, psychiatrist and founder of analytical psychology offered about energy transference and transformation as natural occurrences are similar to Whitehead's:

I used the expression “canalization of libido” to characterize the process of energic transformation or conversion…for example, in the steam-engine the conversion of heat into the pressure of steam and then into the energy of motion. Similarly, the energy of certain psychological phenomena is converted by suitable means into other dynamisms…When Nature is left to herself, energy is transformed along the line of its natural “gradient.” Living matter is itself a transformer of energy, and in some way as yet unknown, life participates in the transformation process. (Jung, Collected Works, 1960, p. 41)

However, as we are mere humans whose minds and lives are transient, we may only estimate within certain parameters. The kinds of parameters I have been speaking about are conditions for existence which are known or have been understood to be capable of animation or transference, and those have been described as orders or elements of existence which are the material, vegetal, animal and human energies. I suppose that life in other planets or galaxies would not necessarily be contingent on these same ‘conditions’ or in accordance with the forms of nature that we ‘know’ here. What is implicit in the idea of naming these (four) forces or energies is that other

19 forces, levels, or energies exist. Secondly, these are arranged, as far as we have previously surmised, in a hierarchy of levels.

1.2 States of Existence, Processes and Fours

So, let me begin by saying that there are at least these four states of existence, which are the material, vegetal, animal and human. These ‘states’ are equivalent to their natures or conditions, and those conditions are limited to what we know about existence on this planet: although we do not entirely rule out that these forms of existence do not exist or behave in similar ways on other planets, there are things we can say about what they are or how they behave within the conditions of this world. We were told that states of matter, for example, are solids, liquids, or gases…but the concept of states of existence which I speak of implies that matter is composed of material energy, and I will add that material energy is material in effect. Similarly, vegetal energy is vegetal in effect, animal energy is animal in effect and human energy is human in effect.

As soon as we are talking about effect, we are talking about process. And that is the other part of the matrix — or grand pattern — that I am describing. Without yet referring to the nature of energy which Einstein and others formulated, which views that everything is part and parcel of process, and that all energy is process and vice versa, a further assertion applies. Process can also be broken down into four states, stages or phases, and these, to borrow the Sufi phrase, Zat-Sifat- Asma-Af’al, which I somewhat irreligiously translate as idea-condition-action-result, are the phases by which all processes can be known. Again, there may well be as wide a variety of stage models for processes (3-step, 4-step, etc.) as there are elements of existence but for purposes of this thesis, I am working with 4 elements of existence and 4 stages of process. Figure 1.1 is a representation of the combination of these concepts.

20 Why is it useful that this visualization rests on the material, vegetal, animal and human elements or existents? Quaternities or patterns of four have always been and continue to be supported historically, are found more prevalently in literatures and, the pattern of four provides a basis for stability which other combinations do not.

Parallels which seem to exist between

concepts about God and Energy warrant further examination. I am not looking at Figure 1-1: ZSAA-MVAH physical events solely from the mechanistic viewpoint but from the viewpoint of energy, in part from what Jung would call the ‘energic’ point of view, which views the flow of energy as having “a definite direction (goal) in that it follows the gradient of potential [development in the being]in a way that can’t be reversed” (Jung, Collected Works, 1960, p. 15). According to Jung, “energy is always experienced specifically as motion when actual and as a state or condition when potential” (p. 32). Jung’s differentiation of the quantity and quality of energy which states that “the concept of quantity should never be qualitative at the same time” (p. 15) sounds rather like the wave and particle relation. “The theory of energy recognizes not only a factor of intensity but also a factor of extensity” (p. 20). Mass and Energy co-exist, (without Mass there can be no Energy and without Energy there can be no Mass) in that Mass is the visible form of energy while Energy is the content of mass in motion. This tension of opposites is evident in human activities and ceremonies:

But when we remember that Primitive man is much more unconscious, much more of a natural phenomenon than we are, and has next to no knowledge of what we call “will,” then it is easy to understand why he needs complicated ceremonies where a simple act of will is sufficient for us. We are more conscious, that is to say, more domesticated. (Jung, Collected Works, 1960, p. 45)

21 This is not to say that “domestication” is always the best option when subjugation of all unconscious processes is the end result or is at the expense of loss of connection to a sense of what is natural. Jung calls the God-concept

a spiritual principle par excellence [which is]…at the same time a conception of the First Cause, from which proceed all those instinctual forces that are opposed to the spiritual principle” (p. 55). God is viewed as both supreme Creator and Destroyer, “whose innermost nature is a tension of opposites. Science calls this ‘being’ energy, for energy is like a living balance between opposites. For this reason, the God-concept, in itself impossibly paradoxical, may be so satisfying to human needs that no logic, however justified, can stand against it.” (p. 55)

Jung’s ideas about the process of individuation have been elaborated by many. The symbolic contents found in dreams, for example, or through patterns of archetypes over time are indicators of gradual transformation which “seem to follow an arrangement or pattern. This pattern Jung called ‘the process of individuation’” (von Franz, 1964, p. 160). In addition, archetypical sequences common in dreams (e.g. the warrior, the lover, the leader, the sage) or similar objects of fascination which are projected in the conscious life can also be correlated with the stages of (psychic) life. The process of individuation parallels a conscious recognition of unconscious processes, whereby a youthful, ‘undifferentiated’ or unconscious self proceeds through development to a “differentiated” being, to an “individuated” being which the self recognizes as distinct from other personalities (apart from the collective milieu), which thence proceeds, all circumstances being favorable, to a completed being whose personality is characterized by “wholeness”. These stages are reflected in the stages of life whereby typically the archetypes of the warrior, the lover, the leader and the sage — or their feminine counterparts — are reflected in the path of life and in the process of transformation undergone.

Returning to quaternities which are supported historically, mostly through belief systems, it might be wise to assert that either spiritual or scientific belief systems are subject to human bias so long as they cannot be subjected to further modifications — those of new belief systems, cosmologies or scientific paradigms. An early assertion of a fourfold vision which I can recall was from one of Blake’s poems:

Now I a fourfold vision see, And a fourfold vision is given to me; ‘Tis fourfold in my supreme delight

22 And threefold in soft Beulah’s night And twofold Always. May God us keep From Single vision & Newton’s sleep! (William Blake, 1802)

There was also the “so-called axiom of Maria the Jewess (or Copt): Out of the third comes the one as the fourth,” (Jung, 1960, p. 513) which Salamah Pope notes when accurately translated and understood should actually read “Out of the third ‘comes four as the one’” (Pope, 2007, p. 32). There are reasons to be picky about what comes from what when sorting out or breaking down phases of process, which I intend to expand upon later. But for the moment, semiotically, one cannot ‘become’ a fourth before it is a second and third.

Historically the Great Chain of Being, which components were forwarded by Plato, Aristotle, Plotinus, Augustine, Aquinas, represented the four nethermost elements of being in the material, vegetal, animal and human spheres of existence, later envisioned as rungs or stages through which the soul ascended… reflected in turn by classification systems, nested hierarchies and theories of biological evolution developed in science. The four elements or components of the Great Chain of Being were also variously termed scales of being or kingdoms of Nature (Lovejoy, 1936); factors or kingdoms (Schumacher, 1977); realms or stages of evolution within an emerging paradigm of evolution (Jantsch, 1980); holonomic or a “Great Nest of Being as well as levels of being and cultures (Wilbur, 1996); etc.

The 20th century saw renewed efforts on the parts of scientists, philosophers, anthropologists, theologians, cosmologists and others who were searching for a "pattern which connects." (Bateson, 1980: 8) But we are still in need of the

forms and patterns and relations within these connections. The sciences have yet to accept a universal structure: that is, an overall format has yet to be described and delineated, showing the forms of the connected-ness…We now need to rethink our beliefs about the place of humanity in some larger scheme of things. Those beliefs were, of course, traditional concerns of cosmology . . . and now that scientists have abandoned the spectator’s standpoint to these cosmological questions, they are beginning to arise again spontaneously, even within science itself (Toulmin, 1982: 268 in Pope, 2007, p. 33).

A selection of other quaternities used in the sciences and humanities, loosely patterned in a numerical sequence includes:

23 ONES, TWOS, THREES, FOURS: mineral, vegetal, animal, human (Chain of Being) undifferentiated being, differentiated, individuated, wholeness (Jung) creation, separation, union of opposites, new creations (Pythagorean) dative, concrescence, satisfaction, new given primary phase (Whitehead) thesis, antithesis, synthesis, (new thesis) (Hegel) Zat, Sifat, Asma, Af’al (Sumohadiwidjojo, Sufi) chaos, separation, union, transcendence (Pope) idea, condition, action, result (Rasunah) and within Indigenous cosmologies includes: The Four Directions: East, South, West, North The Four Seasons: Spring, Summer, Autumn, Winter The Four Stages of Life: Birth, Youth, Adult, Death The Four Times of Day: Sunrise, Noon, Sunset, Midnight The Four Elements of Life: Earth, Fire, Water, Wind The Four Races of Man: Red, Yellow, Black, White The Four Trials of Man: Success, Defeat, Peace, War The Heavenly Beings: Sun, Moon, Earth, Stars

All of the above-mentioned quaternities can be considered either cosmologies or processes while in other respects, authors have described processes as forms of spirituality, spiritual evolution or even levels of being. Wilbur argues that within cultures, “levels of being are common to all teachings” (Spiritual evolution, n.d.).Thus at some level where patterns of four are considered, there seems to be an overlapping of the terms which explain levels of being through the lenses of ‘process’, ‘cosmology’, ‘world view’ and by association, what I am suggesting is that the World Pattern of Process can serve equally well as a ‘paradigm’ or grand pattern.

"This is the simple pattern of the evolutionary upward urge, the creative advance to complexity, the opposite of entropy. And it is this simple, universal Pattern of the World . . . that shows the fourfold form common to all the processes…

the Grand Pattern of the World, or the World Pattern of Process . . . shows the upward trend towards increasing order, organization, complexity and freedom…and the formal path of all process, progress and development (Pope, 2007, p. 61)

24 1.3 Sketching an Outline of the World Pattern with Whitehead, Pope and Wilson

Alfred N. Whitehead (1929; 1978), British philosopher and mathematician whose seminal work, Process and Reality influenced process philosophers for generations to come, described his 4- step pattern of process or creative advance (dative, concrescence, satisfaction, new given primary phase) as a cosmology, as well as a process: “The actual world is a process, and that the process is the becoming of actual entities” (1978, p. 22).

In the Lowell lectures Whitehead gave at Harvard University in 1925 before writing his major work, Whitehead traced ‘the success and the failures of the particular conceptions of cosmology with which the European intellect has clothed itself in the last three centuries” (Whitehead, 1925, p. 18). The term ‘prehension’ in these lectures pre-figures the later concept of Appetition, leading to ‘creative advance,’ as discussed in Process and Reality5:

Apprehension is a process of unifying. Accordingly, nature is a process of expansive development, necessarily transitional from prehension to prehension. What is achieved is thereby passed beyond, but it is also retained as having aspects of itself present to prehensions which lie beyond it. Thus, nature is a structure of evolving processes. The reality is the process. It is nonsense to ask if the color red is real. The color red is ingredient in the process of realization. (Whitehead, 1925, p. 74)

Whitehead describes his cosmology as a philosophy of organism.

The philosophy of organism is the inversion of Kant's philosophy. The Critique of Pure Reason describes the process by which subjective data pass into the appearance of an objective world. The philosophy of organism seeks to describe how objective data pass into subjective satisfaction, and how order in the objective data provides intensity in the subjective satisfaction. For Kant, the world emerges from the subject; for the philosophy of organism, the subject emerges from the world — a 'superject' rather than a 'subject'. (1978, p. 88)

Whitehead’s concentration on patterns within states of existence and becoming are provided over a vast range from the molecular to the universal. In addition, he devotes considerable attention to ‘categories’ or types of existence and explanation in order to show how they fit into his overall

5 Further discussion of terms which Whitehead uses in Process and Reality can be found in Appendix 1: Creative Advance, Concrescence and Appetition in Whitehead: Process and Reality 25 cosmology, although most of the information he supplies is overly abstract. For example, in concrescence, or the process of ‘becoming’, “God is the principle of concretion; namely, he is that actual entity from which each temporal concrescence receives that initial aim from which its self-causation starts” (Whitehead, 1978, p. 244).

Whitehead’s explanations of states of existence and becoming range from the molecular to the universal and his descriptions of patterns include those which are qualitative and quantitative, predictive; those found in structured or ‘unspecialized’ societies, and in a multitude of patterned relationships…Patterns which can be discerned in emotions, related to ‘Sensa’, may be simple or complex; or they may represent an ‘eternal object’. Whitehead’s first chapter, Theory of Feelings, describes their Subjective Form, Qualitative Pattern, Quantitative Pattern; and Intensity. Patterns are realized through contrasts apprehended by the senses: “A pattern is in a sense simple: a pattern is the 'manner' of a complex contrast abstracted from the specific eternal objects which constitute the 'matter' of the contrast” (Whitehead, 1978, p. 115). Recognition of the color ‘green’, for example, is part of the process whereby the color is associated with emotional experience: “the aesthetic feelings, whereby there is pictorial art, are nothing else than products of the contrasts latent in a variety of colors qualifying emotion, contrasts which are made possible by their patterned relevance to each other (Whitehead, 1978, p. 162). Similarly with the apprehension of sound, the process is encapsulated through the various phases (listed above), such that “The final concrete component in the satisfaction is the audition with its subject, its datum, and its emotional pattern as finally completed” (Whitehead, 1978, p. 235). Further, Whitehead draws connections between physical sensations of recognition, indicative feelings and those which are characterized as conceptual: "The physical recognition is the physical basis of the conceptual feeling which provides the predicative pattern" (Whitehead, 1978, p. 260).

To be brief, as a full explanation of Whitehead’s analysis of patterns derived from datum which reside in the environment, or those phases associated with the ‘mental pole’ (p. 249) would serve only to distract much further, I will only note the connections which Whitehead also painstakingly makes between these processes (and patterns derived from them) and those understood in physics:

26 If we substitute the term 'energy' for the concept of a quantitative emotional intensity, and the term 'form of energy’ for the concept of 'specific form of feeling’ and remember that in physics Vector' means definite transmission from elsewhere, we see that this metaphysical description of the simplest elements in the constitution of actual entities agrees absolutely with the general principles according to which the notions of modern physics are framed. The 'datum’ in metaphysics is the basis of the vector-theory in physics; the quantitative satisfaction in metaphysics is the basis of the scalar localization of energy in physics; the 'sensa' in metaphysics are the basis of the diversity of specific forms under which energy clothes itself (Whitehead, 1978, p. 116).

Whitehead’s goal in his larger work was to "elaborate an adequate cosmology in terms of which all particular topics find their interconnections” (Whitehead, 1978, p. xi). His cosmology was to provide “a system of ideas which brings together the aesthetic, moral, and religious interests into relation with those concepts of the world which have their origin in natural science.” (p. xii) His efforts to provide an organic or holistic cosmology focused on the four-fold process of becoming, was intended as a “synthesis which includes yet moves on beyond the materialistic, reductionist paradigm” (Pope, 2007, p. 20).

Salamah Pope’s work identifies elements of the pattern, or becoming, as Chaos, Separation, Union and Transcendence, and because the pattern is progressive, evolutionary and developmental, “some of the ‘transcendent’ results were the beginnings of other, further, processes — perhaps on ad infinitum. The Pattern of all Patterns was an open-ended spiral ‘in- forming’ everything” (Pope, 2007, p. 10). Jantsch’s Figure 1-2: The Pattern of all pictorial representation of this spiral has been Patterns reproduced as is given in Figure 1.2: The Pattern of all Patterns. (See also explanation surrounding Figure 2-1: Evolution of Evolutionary Processes (Jantsch, 1980, p. 224, below, in which the Pattern of all Patterns was first displayed as a spiral, and tied to evolutionary processes.)

27 Similarly, the same four elements (material, vegetal, animal and human) are prevalent in a number of eastern cosmologies. Some of the explanations given by Bapak6 Muhammad Subuh were based in part on Javanese cosmology, Islamic and/or Sufi traditions still commonly understood in Indonesia. Not only are there four states of existence or energies (and others) which include the material, vegetable, animal and human kingdoms, domains or states, but the process which applies to and is inherent in all states of existence is encapsulated in the terms, Zat, Sifat, Asma, Af’al. The precise state or process would depend to some extent upon the perception or understanding of the viewer but can be applied universally to represent the steps of life processes, creation, evolution, etc. For example, the terms Zat7, Sifat, Asma, Af’al may have any number of connotations:

Zat: power, pure potential, essence, existence, force, energy, concept, seed Sifat: condition, attributes or qualities, nature, being, existence, form, container Asma: work, deed, action, course or step taken. Af'al: evidence, proof, reality, truth, result, outcome

I have modified the traditional translation of the process Zat, Sifat, Asma, Af’al and represent it as “Idea, Condition, Action, Result”. The correlations to other four-fold patterns are not completely accurate for this translation, but they are conceptually useful for most purposes. In accordance with the translations mentioned above, the Zat and Sifat can have a number of origins, i.e. the dominant ‘life force’ or energy innate in the being can be Material, Vegetal, Animal, Human, and beyond, although at any given time, the process inherent in one of these life forces dominates or takes center stage. It can also be considered that the human being contains, in concordance with evolutionary patterns, a minimum of four qualities or essences, those of the Material, Vegetal, Animal and Human. (Note: I will begin to refer to these energies as MVAH.)

In the larger Javanese cosmology, there are a total of nine life forces or energies — or seven, which is an abbreviated model of the former, older cosmology. These nine life forces are arranged in a fixed order termed ‘rohs’, (life forces, spirits, energies) the lower four (MVAH) plus the Roh Rohani, Roh Raewani and the Roh Rabbani as three ‘higher-than-human’ rohs,

6 The term ‘Bapak’ is an honorific or respectful term for all fathers, grandfathers or older men, just as “Ibu” is the term used for all married women, mothers, grandmothers. Bapak or Pak is the term used most often for Muhammad Subuh Sumohadiwidjojo. 7 In Islamic writings, the original term, Zat, (variant — Dzat) represents the Power of God or Creation.

28 “plus two unrestricted cosmic powers of God: the Roh Ilofi, which is translated as The Great Life Force, and the Roh El Khudus, the Holy Spirit” (Pope, 2007, p. 42). As I understand it, the Roh Ilofi is the connecting force which works from top to bottom, or bottom to top of the hierarchy from the inside, while the Roh Kudus (spirit of the Angels) works from the outside as a means for beings or other existents to ascend or evolve where possible. And finally, beyond and within all of these Rohs is “God” or “Allah”.

However, this World Pattern of Process which I am outlining is not concerned, but could be, with the (more esoteric, or) higher orders of existence, for much the same reasons that the higher orders or ‘upper layers’ of the Great Chain of Being are now rarely discussed within the Western world’s vocabulary.

To use an analogy which depicts an organic or vegetal process: let us say that the energy which germinates the seed is the Zat; the nature or condition of the seed and its propensity for growth and development are equivalent to the Sifat; the beginning of the process of growth signals the working of the Asma, and the result, or outcome of the process is termed the Af’al — or, in parallel: idea, condition, action, result. Thus, the Sifat does not have life without the Zat, and no movement occurs except within the action or Asma part of the process. (These ideas are not dissimilar to Bohm’s ideas about implicate and explicate orders and their symbiotic relationships; in fact, I am starting to wonder if you can have a man without the moon…or the environment without the ‘invironment’.)

But let us say that from the outcome of the completed growth period or process, we determine that the plant has not flowered or seeded, or that it has grown poorly. The content of the Sifat can have 7 or 9 levels (according to Javanese Cosmology8, but I am only using the first four, as the others are ‘unseen’). Other variables considered, including variable nutrients, time of planting, quality of seed, environmental influences, etc. may have served to deter or alter the expected growth pattern. We would say this is due to the ‘condition’ or ‘nature’ within which there has

8 Older Javanese persons remain familiar with the nine levels of the world pattern but following the Japanese invasion of Indonesia during WWII in 1942, the general suppression and loss of common knowledge comprising the origins of Javanese cosmology occurred as a result of Japanese invasion and the execution of twelve sultans from several districts in Indonesia along with many of their male relatives.

29 been an interaction of the Zat and Sifat, i.e. that to a certain degree, either the quality of the Zat, or the quality of the Sifat are not optimal.

The stages undergone in the process (which I will now abbreviate to ZSAA), as reflected in the evidence of the Af’al, or outcome, can be described as material/mechanical, vegetable/vegetal/organic, animal or human in nature. These are all reflections on energic processes and, as shown above, formally correlate with Whitehead’s cosmological framework.

A mechanical or material analogy is much simpler (albeit within complexity of any man-made or natural design) to describe power-steam engine-steam production-provision (outcome evaluated) — and both of these analogies correspond to the idea-condition-action-results of the process. All processes contain within their final or completed stage the means whereby an analysis of the whole process becomes evident, as well as the means for germination of continued, refined or new processes: the “fourth as the one” or, from the fourth, the first.

Another reference I would like to make in support of patterns of four comes from some of Schumacher’s work. A widely-traveled German statistician and economist, he first became known for writing Small is Beautiful: a study of economics as if people mattered (1973). His second work, A Guide for the Perplexed (1977), is concerned with four visible ‘factors’ or energies, from the “four great kingdoms” whose qualities move through a hierarchy of levels… “Scientists tell us that we must not talk of a ‘life force’ because no such force has ever been found to exist; yet the difference exists” (Schumacher, 1977, pp. 25-48). Thus, he is known for expressing these energies or four levels of being, “M”, + X + Y + Z — which refer to the Mineral (Material), Plant (Vegetal/Life Force), Animal (Consciousness) and Human (Awareness) kingdoms in the following formula or set of ‘progressions’ :

'Mineral' = m 'Plant' = m + x 'Animal' = m + x + y 'Man' = m + x + y + z (Schumacher, 1977, p. 28)

If a differentiation between Man and Animals thus rests on differences between Consciousness and the (perhaps wider-ranging) human Awareness, the human category points also toward the spiritual dimension: In a section called ‘Progressions’ Schumacher shows that, with this upward trend to increasing complexity of the concrete Existents in the Chain of Being…and the invisible

30 Energies within them…it is rational to think that an ultimately organized, ultimately dynamic, ultimately fine and free consciousness and/or spiritual energy might well exist” (Pope, 2007, p. 129). Thus, even though discrepancies in understanding are still being passionately debated, numerous perspectives — that the human being is constituted of and/or subject to the impacts and interactions of its own and other energies from the material, vegetal and animal kingdoms — in conjunction with ideas about the progression of life forces within ‘the four great kingdoms’ and their relationships to living processes (as exemplified by ZSAA or its equivalent, ICAR, the four-stage process: idea-condition-action-result)9 — can be substantiated further and woven together more finely, providing a new set of correspondences and points of comparison and reference which can enrich deliberations on existence and process in the field of education and beyond.

In addition to the values of cosmologies and the human's place in the larger scheme of things presented philosophically and historically, and more recently by Suzuki, Toulmin, Whitehead, and Subuh, renewed arguments against the fragmentation of knowledge and for the unification of the sciences and humanities have been promoted by E. O. Wilson, an American biologist who specialized in sociobiology and biodiversity. Having published Consilience: The Unity of Knowledge (1998), he also became known for his work on ‘consilience’ — the convergence or concordance of evidence across disciplines:

We are approaching a new age of synthesis, when the testing of consilience is the greatest of all intellectual challenges . . . Science offers the boldest metaphysics of the age. It is a thoroughly human construct, driven by the faith that if we dream, press to discover, explain, and dream again, thereby plunging repeatedly into new terrain, the world will somehow come clearer, and we will grasp the true strangeness of the universe. And the strangeness will all prove to be connected and make sense…

Win or lose, true reform will aim at the consilience of science with the social sciences and humanities. (Wilson E. O., 1998, pp. 12-13)

One of Wilson’s empirical objectives was to “establish the plausibility of the central program of consilience, in this instance “the causal connections between semiotics and biology” (Wilson E.

9 please note for future reference that ZSAA and ICAR are intended as equivalent representations of process; while MVAH is intended to represent a state of existence or form or impulse of energy. 31 O., 1998, p. 148). While he does not offer theory on process or being, instead he explores gaps which are or need to be bridged between the sciences and humanities. One of his rationales for finding a universal consilience across disciplines is that “units and processes of a discipline that conform with solidly verified knowledge in other disciplines have proven consistently superior in theory and practice to units and processes that do not conform” (Wilson E. O., 1998, p. 216). Such knowledge would be of inestimable value to chemists, geneticists, economic and social theorists, academicians, evolutionists, empiricists, etc.

The central idea of the consilience world view is that all tangible phenomena, from the birth of stars to the workings of social institutions, are based on material processes that are ultimately reducible, however long and tortuous the sequences, to the laws of physics. In support of this idea is the conclusion of biologists that humanity is kin to all other life forms by common descent. (Wilson E. O., 1998, p. 291)

Wilson views consilience as “the perception of a seamless web of cause and effect.” (Wilson E. O., 1998, p. 291). By exploring the ‘gaps’ between knowledge systems, Wilson sees “a united system of knowledge (as) the surest means of identifying the still unexplored domains of reality” (Wilson E. O., 1998, p. 326). But he may already have predicted the end results of such a voyage: “If the consilience world view is correct, the traverse of the gaps will be a Magellanic voyage that eventually encircles the whole of reality. But that view could be wrong: The exploration may be proceeding across an endless sea” (Wilson E. O., 1998, p. 293). The indication here is that our notions about reality may be inexhaustible. Nevertheless, Wilson’s preference is for a cosmology which supports empiricism. God’s presence, whose “fine hand is not needed to explain the biosphere” (Wilson E. O., 1998, p. 216) because empirical evidence

favors a purely material origin of ethics, and it meets the criterion of consilience: Causal explanations of brain activity and evolution, while imperfect, already cover the most facts known about moral behavior with the greatest accuracy and the smallest number of freestanding assumptions. While this conception is relativistic, in other words dependent on personal viewpoint, it need not be irresponsibly so. If evolved carefully, it can lead more directly and safely to stable moral codes than transcendentalism, which is also, when you think about it, ultimately relativistic.

And yes — lest I forget — I may be wrong. (Wilson E. O., 1998, p. 263)

32 1.4 Recapping the Outline

Recapitulating briefly, the observable structure of reality is material, which in turn supports or underpins the development of the higher life forms. Meanwhile all forms of existence undergo transitions; all life forms affect one another; all are in relation or are inter-related in effect or influence. Remembering the ‘beads on a string’ metaphor, hopefully you will not find my provision of a topics list tedious, which follows:

• How I came to view a collection of ideas as a World Pattern of Process • Indigenous, Christian, Bapak, Sudarto and Salamah — early influences • Belief systems and orders of being, 'the pattern' • Force or energy, energy process • Analogy of the results of a recipe • Evolution & hierarchy of elements/Great Chain of Being • Bohm's Wholeness and the implicate order • Quantum corrections to equations which show the universe has no beginning • Indigenous cosmologies and David Suzuki's environmental correlations • Suzuki's cosmologies and spirituality as central • The scientist’s Warning to Humanity • Suzuki's cycles and interdependence • Henderson and Bohm's holomovement — movement of the whole • Relationships between implicate and explicate orders • Universal Soup and Bohm's connection to energy • Seemingly arbitrary parameters of the ‘suspension’ and the chemistry of life forces • Question regarding sources of energy for mechanistic and organismic processes • George Wald's four elements • Whitehead's theory of process as cosmology & energy transference • Jung's energy transference • Conditions for existence • 4 elements arranged in a hierarchy • States of matter: material, plant, animal, human • 4 phases of matter (Sufi & mine) as basic process • Parallels between concepts of energy and God • Quantity and quality; intensity and extensity; energy and mass • Acts of will and ceremony • Jung's God-concept as teleology • Jung's patterns of archetypes, process of individuation; • and stages of life as related to transformation

33 • Quaternities in Blake, Maria Prophetessa, the Great Chain of Being • Quaternities, forms and patterns in cosmologies and Indigenous quaternities or processes • Overlapping of terms — 'levels of being' and paradigms • Whitehead's conceptions of cosmology and reality • Whitehead’s concentration on patterns within states of existence • Salamah Pope's 'Pattern of Patterns' • 4 elements prevalent in eastern cosmologies: Bapak, Javanese and Sufi cosmologies • Explanation of terms Zat, Sifat, Asma, Af’al • Explanation of energies MVAH • The 9 & 7 stage (Javanese) cosmology of forces or energies • Analogies of vegetal process in the germination of a seed • & mechanical process in the production of steam • Connections between 4-stage process and the 'fourth-as-one' • Schumacher's patterns of four as an equation • The Constitution of the human being; • the progression of life forces and their relationships to living processes • Wilson’s consilience and true reform

All above-mentioned topics could be a shopping list or a recipe of some sort, could they not? Taken separately, they would meet a questionable set of criteria which conform holistically to a World Pattern of Process; from Whitehead’s point of view they might simply be considered in the ‘dative’ phase and hardly worth considering as related, yet the relationships exist. This is the Zat phase, the origins, the beginnings of the process. The common denominator is energy; and if we are meant to understand that “everything is energy,” then even if taken separately, any two topics on the list are relative, or are ‘in relation’ and in sum, are representative of ‘the whole’. Taken together, they provide an outline for a theoretical cosmology which can serve as a World Pattern of Process, something which Salamah Pope (and I) would describe as a useful, “rational and practical Theory of Everything. A new ‘story’ fit for today, a holistic paradigm, and a cosmology fit for Gaia” (Pope, 2007, p. 24).

In summary, selected candidates for a World Pattern of Process have been conceptualized as embodying two focuses: being (the material, vegetable, animal and human) and process (ZSAA). The overall ‘pattern’ is contingent on the merging of several strands of qualitative inquiry — those which underscore the underpinnings of cosmologies and paradigms which have known similarities; those which draw upon consilience and correspondences in metaphysics and science

34 in their paradigmatic forms; those which focus on discourses concerned with patterns of process which have been noted in both the sciences and humanities; and finally those — perhaps linked to an internalized quest for meaning in a world ‘permeated by spirit’ — which do not necessarily reject spiritual undercurrents or cultural practices, but which are inclusive of the human species’ “innate propensity to hold spiritual beliefs” and values.

Finally, the World Pattern of Process is not intended to be a substitute for a modified philosophy or theory of reality; rather ‘the pattern’ permits a practical design for re-viewing the world and the universe as a possibly never-ending or continuous process through a reliance on a generalized framework which 'works' in relation to the 'whole'.

35 Chapter 2: Sifat: What do we have here?

Likewise, in other fields: we need only invoke a sufficient range of extra faculties and abilities, and we can — if this line of argument is acceptable — obtain all the extra data we need to bridge the gulfs there too. Given the evidence of our moral, intellectual or religious senses, claims to knowledge about material objects in the external world, about beauty or goodness or the existence of God, will all appear to be rescued from the threat of skepticism. (Toulmin, The Uses of Argument, 2003, p. 208)

In preparation for the construction of a four-fold World Pattern of Process, (in actuality, a ‘new’ cosmology based on ideas already in existence) it is best to discuss how correlations between disciplines can be shown to support a Grand Pattern, and to consider how these foundations for a Theory of Everything or a Grand Pattern are best collected, sorted and classified. Analogous to preparing the soil, conditions which are conducive to the four-fold basic structure, much like pieces of a jigsaw puzzle, can be identified and explored through various interpretive, philosophical and auto-ethnographic avenues. In this chapter, the ‘potentiates’ of the cosmology are examined with a focus on patterns and process. The process is similar to the assembling of a puzzle, whereby “random mass separates into differentiates, some or all of which become an organized whole, which has a random mass” (Pope, 2007, p. 137)

A preliminary discussion of the range of existents and the contexts of process sets the stage for the possibility of seeing potential in the working of the inherent larger pattern and overall process. Although the framework or ‘skeleton’ of the grand pattern has not yet materialized, this stage of discourse discusses frameworks and examples which are conducive to the emergence of the grand pattern. A cross-sectional analysis of the four-fold structures evident in the works of Pythagoras, the Chain of Being, Jung, Sumohadiwidjojo, Pope, Hegel, Whitehead, Bohm, Jantsch, Schumacher and others, can provide “a practical, appropriate and simple method of doing so.” (Pope, 2007, p. 110)

Specifically, discussion in this chapter pertains to differentiation between stages of existence (phases of process) and differentiation between conditions of existence. Sifat refers both to the second stage of process which the World Pattern of Process describes, and the categorization (differentiation) of conditions (natures, characterizations, forms of existence).

36 I once had a discussion in the early 1980’s in Jakarta (dated and highly subjective, granted,) with some visiting Japanese managers about how they viewed management styles in relation to approaches on the parts of the Japanese, Americans and Indonesians. The problem I presented was the curriculum format used by the Americans for the development of technological curriculum. I asked them what they supposed were the strengths and weaknesses in approach to the system I will call “ADDIE” 10, which stands for the steps — Analysis, Design, Development, Implementation and Evaluation. The question I asked was in what stage did they (the managers) feel the Japanese performed best?

The problem was not so much intended as a discourse on race, but just a general inquiry on management perspectives. They supposed their own style to be the most collective and collaborative in all stages, since the input of all levels of workers and management was important, whereas the American style appeared to be more hierarchical. It was their view, (and I discovered later that a sampling of Indonesian personnel in the joint U.S.-Indonesian military curriculum unit where I worked, also agreed with the managers), that in the “ADDIE” process, the Americans might be strong in the Design stage and weak in the Implementation stage, while the Indonesians might be weak in the Design stage but strong in the Implementation stage.

The ‘ADDIE’ discussion might offer different results with different participants in different locations and eras, certainly in the current era, but the point was and is that perceived and collective differences vary. Secondly, if I were to crunch down the “ADDIE” model, the Analysis and Design bit of it would become the origination or genesis of the curriculum (a Stage One) through to Stages Two (Development), Three (Implementation) and Four (Evaluation) which in turn is the basis for a One, again. Thus, through means of the ADDIE discussion, we begin the Sifat section, in which the locus for forms of ‘development’ within their immense array of permutations becomes differentiated, having ensued from the initial, random mass of the Zat stage.

10 The University of Texas Instructional Design Course EDTC 6321 still uses the ADDIE model. For a comparison of ADDIE with other instructional design models, see (Ramirez, Hamilton, MacDonald, & Reynolds, 2011) 37 Sifat, the stage of differentiation, corresponds to the ‘ingredients,’ conditions, nature or what you have to work with. Differentiated ‘potentiates’ are not yet actualized in the overall process, but are poised for development, which will be expanded later in the section on dualities.

Again, the process of Zat, Sifat, Asma, Af’al can be viewed as the process inherent in all evolutionary structures. It also becomes apparent in various cosmologies, as previously noted in the chapter which focuses on ‘Zat’. I have already given a ‘plant’ analogy which describes the growth or development of the plant in the process achieved on the vegetal or organic level. Another analogy which I can ascribe to Bapak Subuh Sumohadiwidjojo which was given in one of his talks (not available to the general public, and which I can no longer find) is a description of process on the human level: let us say that a person wishes to become a doctor. That is her intention, or part of the Zat stage. In order to do that, she has to go to a medical school, which is part of her aspiration. The school for becoming a doctor is the Sifat Stage, the container. The Asma or working stage of the process is the work of completing the medical training. Finally, everything she has learned is applied in the Af’al, or the Completion stage, where she provides prescriptions to patients. In this fourth stage in which the results of the process of becoming a doctor have been actualized, we are also able to determine whether she really is a doctor or not, i.e. whether her prescription actually achieves the well-being of the patient. There may be reasons why the prescription does not, but if in general her prescription(s) results in the well- being of her patient(s), we consider that she is a doctor and she enters a new stage whereby her experience is put into practice and the ‘open-ended’ spiral of process, now concerned with her mastery of practice, continues.

2.1 Spirals of Process, Phases of Evolution and the Development of Social Structures

This ‘open-ended’, continuous spiral of development was depicted as a “Spiral of Microevolution” (Jantsch, 1980, p. 224), as reflected in Figure 2.1:

38 Figure 2-1: Evolution of Evolutionary Processes (Jantsch, 1980, p. 224)

39

Before considering the relationship between micro — and macroevolution in the diagram above, it may be helpful to review Figure 2.2: Co-evolution of Macro — and Microstructures (Jantsch 1980, p. 94,) on the following page, which shows the inter-relationship between microevolution and macroevolution as a result of the interplay of the ‘four physical forces’11 (gravitation, electromagnetic forces, and the strong and weak nuclear forces). Jantsch was an Austrian-born astrophysicist and engineer who emigrated to the U.S. He died the same year that his most influential work, The Self-Organizing Universe, 1979, was published.

In keeping with the condensation model proposed by Carl Friedrich von Weizӓcker (1974), endorsed by Jantsch, microevolutionary development does not occur simultaneously with macroevolutionary development but relies on the appropriate cooling of gases over broad stretches of time estimated as up to 700,000 years. (Jantsch, 1980, pp. 86-87). You will also notice that while the effect of the four physical forces are shown to vary, e.g. “the electromagnetic and the gravitational forces decrease with the square of the distance" (p.82), that the photons12, leptons and baryons precede the organization of molecules along the suggested time line. As you would expect, a certain range of chemical non-equilibrium supports the evolution of organic life structures:

The atmosphere is also in high chemical non-equilibrium. (up to 10 to the 30th amount present in the atmosphere as would be permissible in an equilibrium system with given oxygen content. We may remember here that non-equilibrium is one of the basic pre-requisites for self-organizing and autopoietic behavior of dissipative structures. (Jantsch, 1980, p. 116)

Nevertheless, the suggested scenarios need further exploration. Mysteriously, if we are looking for the precise breaks where advancement or complexity occurs in 'being' we may not pinpoint the nexus or point of confluence accurately; where we seek 'visibility', we cannot trace by using

11 Note also that the term ‘energy’ is synonymous with ‘force’ used in the context of this paragraph; I am not certain why the preference for the term ‘force’ prevails… 12 photons are not (yet) properly ‘matter,’ even if physicists have recently been able to ‘clump’ them together…(see http://physicsworld.com/cws/article/news/2013/sep/26/physicists-create-molecules-of-light and http://phys.org/news/2013-09-scientists-never-before-seen.html ) 40 various apparatus, for instance, the locus of a shift from feeling to thinking in the evolution of life forms or within the neural pathways of an individual life form, but it follows that if macrocosm and microcosm are in balance, one cannot do without the other, i.e. on the one hand, existence is predicated upon the availability of all 'physical forces' irrespective of space or distance and time for all time, at any time; on the other, the 'part' in moving, moves the 'whole', or the 'whole' in moving, moves the 'part', without end. What does this say about our original ideas about genesis? Or about holomovement, or evidential-existentiality (Rubovitz, 1999)?

Figure 2-2: Co-evolution of Macro — and Microstructures (Jantsch 1980, p. 94)

Connections between macro — and micro-evolution are further illustrated through the shifts occurring in the states of the four physical forces which are played out in cosmic evolution:

The origin of matter from an excess over antimatter breaks a temporal as well as spatial symmetry . . . The condensation of macrostructures in a multilevel hierarchy breaks the macroscopic spatial symmetry of the originally homogeneous universe. And with the appearance of stars a further time symmetry

41 is broken, perhaps already with galaxies. Individual evolution commences. The energy generation in the transformation processes of matter has a beginning and an end and runs through a specific sequence of qualitatively different phases. (Jantsch, 1980, p. 222)

We return now to Jantsch’s Figure 2.1, which is a

Schematic representation of the co-evolution of evolutionary process levels in the sociobiological and sociocultural phases of evolution. Each transition between two levels of autopoietic13 existence is marked by a specific break of spatial or temporal symmetry. For an explanation of the dynamics, see Figures 41 and 42. Framed fields indicate autopoietic system levels. (Jantsch, 1980, p. 225)

In Figure 2.1, dissipative structures (signified by two large dots) appear first in the evolution of the earth’s surface and manifest subsequently in the remaining phases of development, and

attempts to present a rough sketch of some of the basic aspects of evolution from biochemical/biospheric to the sociocultural phase . . . the first branch of the solidifying earth surface may be meaningfully described with the four elements of Greek natural philosophy, earth, water, air and fire (the lightning which was so important for starting chemical evolution as predecessor of biochemical evolution). Ecosystems . . . appear only with heterotrophy14. Social systems soon start to structure themselves in hierarchical ways. (Jantsch, 1980, p. 223)

Jantsch refers to transitions to higher levels of evolution as symmetry breaks which are either spatial or temporal. “In the evolution of a dissipative structure, each instability threshold with a transition to a new structure marks the break of a further spatial symmetry. In the transition to higher levels of microevolution, spatial and temporal symmetry breaks alternate” (Jantsch, 1980, p. 226). These breaks are figurative, though not entirely in the sense of continuous or discontinuous; symmetry breaks are relative to both dissipative and stable structures. He also characterizes four pairs of symmetry breaks:

In the first pair to follow, the temporal and spatial distribution of past experience is bound in such a way that it may become effective in the present. In the next pair, the autonomy of the evolving system from its environment becomes

13 self-creating or reproducing 14 All animals, protozoans, fungi, and most bacteria are heterotrophs. "Sexuality was one of two essential factors which resulted in an extraordinary acceleration of evolution and the emergence of a great variety of life forms. The other factor is heterotrophy or the capability of feeding on other life" (Jantsch, 1980, p. 126).

42 enhanced, at first by the increasing importance of the epigenetic15 process and subsequently by the establishment of an autonomous inner world. In the final pair it is at first the symmetry between the processes creating the outer and the inner world which becomes broken, and then the connectedness of man with the evolving universe becomes structured in a specific way. These four pairs of symmetry-breaking processes may also be correlated with four phases of the microevolution of life: thermodynamic/chemical, biological/genetic, epigenetic and neural (sociocultural) phases (my italics, Jantsch, p. 226).

These same four phases of microevolution are those expressed in the spiral Jantsch has used in Figure 2.1 which are:

numbered 1’ to 4’ into neural/mental evolution and steps 1”, … into spiritual evolution. The fourth step always falls together with the first step of the following group. Four is the “powerful retrograde connection to the primal one”, as Marie- Louise von Franz (1974), in developing C. G. Jung’s thoughts, has found confirmed in many mythologies. Evolution is basically not the linear progression as is suggested by Fig. 43 for the sake of simplicity of the graphical representation. Considered from whatever angle of view, evolution is always a spiral, as is indicated in the side sketch in Fig. 43. The connectedness over time and space, the unity of evolution as a total phenomenon, thereby becomes even more sharply accentuated. (my italics, Jantsch, 1980. p. 227)

Interestingly, Jantsch’s phases of micro-& macro-evolution advance in complexity beginning with the micro-evolutionary; from the ‘top-down’ point of view, the diversity in range of creation is concentrated at the ‘lower’ or ‘earlier’ part of the scale. Thus “the Universe (or at least, on a less grandiose scale, our planet) has all this diversity within its Unity; yet because this is a structured Unity it can be seen as an integrated and coherent — and thus genuinely holistic — Unity. (Pope, 2007, p. 170).

In brief, Jantsch’s contributions go into great detail about relationships between the interdependence of macro — and micro-evolutionary structures — and the interplay between the four physical forces (Jantsch, 1980, pp. 83-85) which play a part in the co-evolution of the universe, based on the same principle which

plays such an important role in the domain of the living. This principle implies that every system is linked with its environment by circular processes which

15 expression of genetic variation as a result of environmental or external factors 43 establish a feedback link between the evolution of both sides…the entire complex system plus environment evolves as a whole. (Jantsch, 1980, p. 85)

Thus, Jantsch’s spiral of evolution can be seen to represent a four-fold process which follows a somewhat orderly sequence, in which relations between micro — and macroevolution are seen to follow similar four-fold patterns as each transition to ‘new structural levels’ is unfurled.

Pope (2007), in referring to Jantsch, himself a Whiteheadian scholar, also notes the connections made with Whitehead’s earlier concepts: “This developing spiral form illustrates the upward trend of things, the evolving creative advance” (Pope, 2007, p. 54). As such, the transitions inherent in the open-ended spiral process constitute the internal form or skeleton of the overall process of evolution from atoms to galaxies, a contribution on Jantsch’s part which corresponds to the ‘Big Picture’, which Pope (2007) describes as ‘bones’ and which I have been outlining as the four-stage World Pattern of Process.

A further differentiation in the Big Picture that needs to be made is that all processes, micro- cosmically, are of course not stand-alone ‘whole processes’ and as such, would only serve as a reflection of the World Pattern of Process; or rather as ‘nested processes’ in the same sense as that used by Arthur Koestler when arguing that sub-wholes were all meant to be classified as holons (Koestler, 1969). Organs in the human body, for example are not whole ‘items’ because they do not act independently of the human being. However, relationships between levels or hierarchies of scale, as supplied by Jantsch, Jung and others, do bear intrinsic processual similarities in their development; whether simultaneously or spatially or temporally separated, energy conserved by the whole proceeds characteristically along its own ‘gradient’ (Jung, Collected Works, 1960, p. 15, 41).

In conjunction with the application of Sufi and other cosmological viewpoints on the nature of things, the development of social structures “including the four stages of human life, the four stages of the history of cultures and civilizations” (Pope, 2007, p. 123) and the skeleton of the World Pattern of Process begins to emerge. Returning to the idea of the “four as the one” and other ‘transformative’ processes within the World Pattern, Pope supplies another analogy, this time with reference to the animal species:

44 Which came first, the chicken or the egg? Using Gaia’s cosmology, you can see, even here, four clear stages of development! And yes, like Bohm’s concept of some kind of initial Primordial Energy (and/or the Big Bang of astronomers), in this scheme of things at least, the simpler egg does come before the more complex chicken — (i) Egg (ii) Hatchling, and its growth and development (iii) Adult chicken (iv) Results — such as a lot more eggs, more chickens, some income for the farmer, and perhaps eventually some chicken soup (Pope, 2007, p. 123)

2.2 Describing Cycles of Process and Stages of the Grand Pattern

Now let’s sort out a few more attributes of processes in order to further characterize the internal structure of the skeleton:

In themselves, cosmologies can be classified as static, cyclic or processual, and often there is some overlap between perspectives upon these. That is, patterns in static cosmologies, such as the four directions, or the Empedoclean elements — earth, water, air, fire (or light)16 are unchanging and do not advance. Patterns in cyclic cosmologies, such as those mentioned in the chapter on Zat, with the exception of the stages of life, are also unchanging, to an extent. The ways in which Indigenous Knowledge is accumulated collectively and individually are not considered entirely ‘cyclic’, however, within cyclicity, stages are successive and lean toward the processual (e.g. in the four developmental stages of the human being). Although non-processual four-fold patterns are used for contrast in this section, it is the patterns of four which are processual or concentric or spiral to which the World Pattern of Process is oriented. Creative advance, new cosmology, energy transfer and paradigmatic advance also lean toward the processual. The World Pattern of Process suggests that new ways of thinking (about old ways of thinking) or approaches are required to solve such matters as sustainability.

16 re-arranged in the ascending order found on Earth; following Jantsch’s order as well as Lamark’s: “Mind became that which needed explanation when Lamarck showed that the Great Chain of Being should be inverted to give an evolutionary sequence from the protozoa upward. (Bateson, 1972, p. 349) 45 Thomas Kuhn, the American physicist and philosopher of science whose groundbreaking work, The Structure of Scientific Revolutions (1962) reached its fourth edition in 2012, was first to identify the nature of paradigm shifts, more or less by accumulation of the work of ‘normal science’. Kuhn’s model of paradigmatic process serves to illustrate, in this case, that new ways of thinking are needed for ways to approach the sustainability of all species:

Environmentalism finds itself in the Pre-science step of the Kuhn Cycle. It lacks a valid paradigm for solving its central problem of sustainability. Yet the field's members are assuming they are in the Normal Science step, where a field has a paradigm that works well enough for that field to be called a bona fide science. This is a grave error….Civilization as a whole is in the Model Crisis step… (Harich & Bangerter, 2014)

If Jantsch’s model of evolution — which demonstrates that integrative approaches at the level of spirituality are developed within the higher orders of evolution — is also considered, it then becomes evident that work on finding additional convergences within these integrative spheres is also warranted. Models which are processual — as the World Pattern of Process is — whether derived from the humanities or the soft or hard sciences — are fundamentally linked to paradigm shifts, as depicted in Figure 2.3: the Kuhn Cycle.

46 The four-stage process I have been Figure 2-3: The Kuhn Cycle (Harich & describing offers a way to formulate and Bangerter, 2014) review process, having been described also by Pope as having the archetypical positions of chaos, differentiation, unity and transcendence in the sense that the newly formed result of a process can be examined as a new starting point; these correlate with the process encapsulated in Zat, Sifat, Asma, Af’al; are echoed in Jantsch’s spiral of evolution and are supported by other scientists. Drawn from various accounts, “Niels Bohr, for example . . . never regarded achieved results in any other light than as starting points for further exploration . . . he would dismiss the usual consideration of simplicity, elegance, or even consistency with the remark that such qualities can only be properly judged after the event” (Jantsch, 1980, p. 291).

Writing a paper involves four stages of process whereby all the reference materials needed are to hand along with the author and writing accoutrements needed to generate the paper — but the actual writing begins with the Beginning stage, (Zat, Idea/Chaos) followed by a Middle stage (Sifat-Differentiation/Conditions), an End — Asma-Action/Unity/the body of work, and the Results17 (Af’al-Transcendence/greater scale) by which the completed paper is viewed. Puzzles and recipes follow similar patterns of assemblage: an assortment of pieces or ingredients (Chaos), organization of pieces or ingredients (Differentiation), assemblage or integration of ingredients or pieces (Unity), the completed puzzle or recipe (Transcendence). Each stage can be represented as a One, Two, Three, and Four, which Pope has organized into a table, “The Four Formally Different Stages of the Grand Pattern” (Pope, 2006, p. 61) reproduced in Table 2.1 below:

Table 2-1: Four Formally Different Stages of the Grand Pattern Stage of Process beginning middle end Results phase first second third fourth format random mass differentiates coherent whole RANDOM MASS

17 Deciding steps of a process can seem arbitrary. Writing and research processes from the point of view of their authors can follow technical, logical, aesthetic or a multitude of approaches. 47 forms atomistic parts coherent PARTICLES IN particles in organized whole, ‘GLOBAL’ ‘global’ whole with parts WHOLE archetypes chaos separation union CHAOS symbolic One Two Three Four number abstract forms monads dyads/dualities triads/trinities emergent quaternities

A vast range concepts is associated with monads, dyads, triads and emergent quaternities, but these can serve to illustrate the ‘internal skeleton’ or structure of the World Pattern, and these abstract forms or modes can be classified or categorized under their symbolic numbers. Thus, an atom, person, a single-celled organism, a single cell, a variety of single entities or a unit, the idea of One essence (in Gnosticism) or the most primal aspect of God is associated with the symbolic number One. In category theory, “The monad theory matters as part of the effort to capture what it is that adjunctions 'preserve'.” (Monad - Category Theory, n.d). The constituents of the World Pattern as a cosmology, for example, appear initially to be a random mass of ideas, which are then separated into parts, then viewed as coherent or Whole, and are finally realized as parts that are Global or universal in reach, conforming to the symbolic numbers assigned above. Rocks, for example, would not be considered alive and so would be considered ‘Ones’ and classified under the Material or Mineral stage of development — but if in a larger process would undergo several other transitions. Again, the initial stage, archetypically is chaos, and in the final (realized) stage, is this time the larger CHAOS.

Similarly, Dyads, or dualities are associated with ‘Twos’ are representative of pairs, notes, dyad symmetry in genetics, dyad products in mathematics and other configurations which illustrate principles of “two-ness”, polarities, including the Yin-Yang symbol, the internal/external relations of plant life and its environment, etc. “because a dyad or pair can’t combine unless they are working within a greater framework.” (Pope, 2007, p. 41)

Because plants, unlike minerals or materials, can die, they are particularly vulnerable to the availability or non-availability of resources. The automatic re-action of plants to externals is a response to the need for survival of plants; the competitive nature of plants for resources

48 internally and externally characterizes the dual focus of plant life as egoistic or self-preserving in nature.

Then there is the dyadic ‘Yes — no’ stimulus-and-reaction, the automaton-like tropisms in plants as they react to specific things in the environment: night and day, sunlight and shade, drought and rain, and so on…Last but not least, beginning in 1966 documentation has been being made of such sensitivity to their environment that feelings of like/dislike have been recorded in plants (cf. Tompkins and Bird,1973). (Pope, 2007, p. 80)

The theory of opposites, which is not formally recognized today, would be categorized as a “Two”; constituents of Two, illustrated by plant life are tied to context: plants depend upon conversion of matter (One) for survival and:

In their external relations, Twos, being sensitive, may be difficult, problematic, unstable, defensive and even (in the case of feelings) turn into their own opposites — ‘enantiodroma’ as Jung calls this . . . Dyads and dualities, without a greater framework (Three) to reconcile each other and/or to work within, tend to instability. (Pope, 2007, p. 134)

Dualities may also be further classified into sorts of pair relationships or dynamics, i.e. perpendicular or higher-lower (e.g. active-passive, parent-child, good-evil); equal worth (e.g. brother-sister, creative-receptive, east-west) or ambiguous or context-dependent (e.g. father- mother, spiritual-material, conscious-unconscious). (For further examples, See Table 5, in Pope, 2007, p. 144.)

Gregory Bateson, for whom “the pattern is the thing” (Bateson, 1972, p. 430) reminded readers that “Pythagoras stood for inquiry into pattern rather than inquiry into substance” (p. 456) and contributed much to the theory of dualities. Although “every such relationship contains elements of the other type” (p. 80), equal pairs relied on symmetrical relations and context-dependent pairs relied on complementary relations, extending also to patterns held in social or political groups:

Common examples of simple symmetrical relationships are armaments races, keeping up with the Joneses, athletic emulation, boxing matches, and the like. Common examples of complementary relationship are dominance-submission, sadism-masochism, nurturance-dependency, spectatorship-exhibitionism, and the like. (Bateson, 1972, p. 329)

49 He also accounted for changes in either symmetrical or complementary relationships which were subject to “schismogenesis”:

Symmetrical struggles and armaments races may, in the current phrase, "escalate"; and the normal pattern of succoring-dependency between parent and child may become monstrous. These potentially pathological developments are due to undamped or uncorrected positive feedback in the system and may — as stated — occur in either complementary or symmetrical systems. However, in mixed systems schismogenesis is necessarily reduced. (Bateson, 1972, p. 330)

Bateson’s distinctions between dualities or ‘Twos’ as having either equal value (symmetrical) or having different values (complementary) helps to decide classifications for the World Pattern of Process. Complementary relations tend to be co-operative (mother-son or manager-employee) whereas symmetrical relations between equal-value ‘wholes’ (Threes) tend to be competitive. Either way, Two’s tend to remain polarized and non-progressive. However, because they are ‘wholes’ in several respects,

Nations are Threes, as we said, but when they come too close, things irritate and may grow problematic. This type of ‘tit-for tat’ re-action exemplifies Bateson’s ‘symmetrical’ behavior, where the equal-but-different entities (wholes, Threes) are stimulated to re-act as if they were Twos, behaving in a cyclic fashion or pendulum swing (both typical of Twos) within the second stage of the cosmology, either to one another or to other external conditions or both, increasing in intensity but without making any forward progress (Pope, 2007, p. 150).

The question to be asked when characterizing behaviors as Twos or Threes is whether the relationships are distinctively complementary or symmetrical. Polarization, or extremes, characterizes dualities, or the state of Twos, and they are marked “by differentiation, duality and sensitivity, where rivals rub up against each other, relating competitively: the ‘survival of the fittest’, predator-prey relations” (Pope, 2007, p. 153). Relationships which occur on the level of Twos do not progress, are not transformed, either individual in the pair is alternatively dominant and more often than not, have separate goals or direction. “Here also are circular and cyclic relations, with first one particle ‘on top of the heap’, and then the other, and another, in turn; also the swing of a pendulum from one extreme to another…there is no progress, only an increase in intensity and/or Bateson’s ‘constant, non-progressive change’ (Pope, 2007, p. 155).

50 Also, while under the canopy of the forest there appears to be a certain co-cooperativeness in the use of resources, nevertheless the connection between ‘Twos’ in the plant kingdom — because plants are unable to move — can be summed up by noting that their sole strategy for survival is restricted to competition for resources. Species in the animal kingdom, (wholes as Threes) however, by and large have evolved a distinct capacity for social co-operation.

Once again, competitive relations, wherever marked by extremes or a pendulum swing, may be associated with the behaviors of existents within Sifat, the second category of process in which differentiation is the key activity, especially when vulnerability to the greater or larger context is absent:

relations between two more or less equal-value wholes, e.g. two male kangaroos, or two competing sumo wrestlers, or even two neighboring cultures — North and South Korea, say — are generally competitive. These are Bateson’s ‘symmetrical’ relations, characterized not only by competitiveness but by sensitivity, reactivity, and, lacking a greater context in common, sometimes even outright conflict…. There are thus two different qualities of relations here: lesser/greater, or complementary relations, and equal value or symmetrical relations, qua Bateson. (Pope, 2007, p. 153)

Synthesis is associated with ‘Threes’, for example in the Triad of Thesis-Antithesis-Synthesis (to which the fourth stage, a new Thesis is derived). Other Triads in association with the symbolic number Three: Trichotomies; Triple deities, tripartites; 3-bit groups as Triads in computing, the Catalytic triad (biochemical term); the Currarino triad — “three malformations with a genetic link;” a Portal triad — “a distinctive arrangement in the liver; a structure in skeletal muscles;” Medical triads — “a group of three signs or symptoms for diagnosis of various conditions” (Triad, n.d.); and other specific sociological, legal, regulatory, psychological configurations. Analysis-Design, Development, Implementation and Evaluation can also be correlated with the pattern Idea-Condition-Action-Result in the construction of a building, as well as in curriculum development:

All organisms, organizations and organized wholes are Threes . . . Nations are also Threes, centered on their heads of state and two-tier governments: the ‘three estates’. Multinational corporations are over-large Threes . . . One problem with their inherent stability is that Threes may get stuck, and come to exist only for themselves… (Pope, 2007, p. 135)

51 Following on from the behaviors associated with ‘Threes’, the Four, a tetrad, emerges as representative of all processes or phases which follow on from synthesis and are emergent or processual, as well as isomorphic to Whitehead’s four stage process, Jantsch’s open-ended evolutionary spiral, Bohm’s energies in the evolution of the universe, etc. They are ambiguous or unpredictable or open in the sense that as results (Af’al) they are drawn after the completion of whole; are simultaneously starting points for the next process; are drawn from Threes which “can only be properly judged after the event”; whose attributes are therefore viewed archetypically as ‘Transcendent’; and are similarly random (as Ones) yet on a greater scale which may be considered ‘realized’ or finer or more subtle. Pope adds that “Fours, as I have said before, may sometimes descend from another dimension (e.g. light from the sun) or arise from within (such as intuitions from the unconscious)” (Pope, 2007, p. 151). Elsewhere, Pope refers again to:

the belief found in Indonesia that ‘once the human body had completely evolved, as G-d had intended, it was a fitting vehicle (wahana) for the soul of humanity (jiwa manusia) to enter.’ For theologians at least, this cosmology thus provides a rationale for the descent of the Human energy or Spirit (Four) ‘down’ into the natural, biological human body (Three) — in which case Genesis and Darwin are both right. (Pope, 2007, p. 137)

Stage Four of process on the animal scale, for instance, is relative to the animal’s social behaviors and environmental context and is pertinent to a specific physical territory and offspring. On the human scale, emergent qualities of ‘Fours’ may be read or assessed in a multitude of ways (rather than definitive of all individuals) as the emergent ‘fruit-bearing’ stage proceeding from the completed whole (the Three) — not restricted to, but inclusive of — the exercise of free will, freedom, autonomy; the capacity to govern innate behaviors (mineral, vegetable, animal); the ability to produce a range of external, wide-ranging outcomes pertinent to offspring, families, communities or which have global reach; innate tendencies which are self- correcting, subtle, cultural, ceremonial or spiritual in intent; etc. Another way to view the ambiguity or unpredictability of ‘Fours’ is via the analogy of building a castle:

If, instead of a doing a jigsaw puzzle, we had built a ‘castle’ out of children’s bricks (a Three) — then, for stage Four, there are other and quite different additional possibilities. The original is, as with the jigsaw puzzle, limited to one castle (Three) and all its following results (Four). But if there were two or more people also building little castles with children’s bricks in the same room, then several different outcomes are possible. Four could be either (i) a combining of all

52 the little castles, moving them together and adding them on to each other — so there is one large but not very well designed castle; or (ii) it could be that, by knocking them all down, a completely new and much larger and better-integrated castle could be built out of all the bricks; or even (iii) the castles could remain single and separate but taken over by other owners and turned into model shopping malls for example! So, the reason that Fours in general tend to be unpredictable and ambiguous is that these different types of options are all open (as results of Three, the completed third stage of process) as Fours. (Pope, 2007, pp. 135-6)

The point in categorizing abstract forms of process within stages of process then positions them within the larger framework of the World Pattern of Process and opens up new possibilities for interpretation and classification. However, at this stage of organization (Sifat) we are merely selecting on the basis of ‘nature’, conditions, etc. and initially, as well as in later stages of process, human perception adjusts. In ‘normal science’, we see this through the refinement of theorems until a new paradigm emerges and replaces the former in the Structure of Scientific Revolutions. Thus, it follows in the third stage of the Grand Pattern (Asma) — that ‘the work’ or the critical mass of the World Pattern of Process becomes activated, prior to reaching the fourth stage, in which the results become evident.

2.3 Stages of Existence and Exemplars in the World Pattern, Abbreviated

In the meantime, let’s sort through several other categories, conditions or containers which might be associated with Sifat, noting that methodologically, we are laying out other pieces which might fit into the overall Pattern, in a less than random manner:

Pope uses Jung’s set of four psychological behaviors to generalize qualities which do not necessarily follow a process but nevertheless conform to the World Pattern:

Sensation — amorphous impressions that come into us from outside, as a random whole; Feeling — the dualistic emotional reactions of like-dislike, happy-sad, stressed- relaxed, fearful-hopeful, and so on; Thinking — active, purposeful, directed, dynamic, etc.; and Intuition — another amorphous, ambiguous, random whole, this time reaching us from inside, from our unconscious; transcendent. (Pope, 2007, p. 146)

53 Other loose associations for this pattern of behaviors (sensation-feeling-thinking-intuition) are the qualities characteristic of growth phases of the infant-adolescent-young adult-mature adult, as well as qualities which can be indirectly emergent in Ones, Twos, Threes, Fours.

Pope has also illustrated connections between The Four Formally Different Stages of the Grand Pattern; Exemplars of the four stages of process (p. 137); four types of behaviors (p. 147); and States of Existence in the internal structure of the World Pattern (p. 168), which I have re- assembled into a single modified table, in Table 2.2 below:

Table 2-2: Stages of Existence and Exemplars in the World Pattern Symbolic One Two Three Four Number stage of process beginning middle end results symbolic order first second third fourth formats random whole differentiates coherent whole RANDOM WHOLE forms atomistic parts coherent particles in particles in organized whole, ‘GLOBAL’ ‘global’ whole with parts whole archetypes chaos separation union CHAOS abstract forms monads dyads/dualities triads/trinities emergent quaternities elements earth water air light existents minerals plants animals humans modes active passive active passive energies matter life will consciousness Sufi Zat (god) Sifat (matter) Asma (life) Af’al (humanity) D. Bohm energy matter life consciousness chicken egg chick chicken more eggs qualities inert/passive/qui sensitive/reactive purposeful (from chosen from (or escent/obedient to (external) internal stimuli) mere) stimuli /moving possibilities /transcendent

54 ideational or emerging/ adaptive/ stable/ co- quirky/ organic growing expansive/ operative, ambiguous/ free differentiating rational

The traditional elements and existents rows are italicized to emphasize that they are drawn from much earlier cosmologies. If together they constitute “our entire environment and our reality” (Pope, 2007, p. 68) and “are also formally tesspirals18 — and con-form isomorphically to the pattern of process — then it follows that they con-form to each other” (Pope, 2007, p. 90). Similarly, Schumacher19 has shown how the four kingdoms or ‘factors’ conform to the Great Chain of Being, previously noted in the Zat section. “Alisjahbana, Pak Subuh and Schumacher are correct in that another, fourth ‘factor’, a fourth energy, is necessary to account for all the qualitative differences between animals and the most humane of human beings” (Pope, 2007, p. 107). Also, while not all exemplars are processes, together they permit the re-envisioning of a more holistic and integrated overview — food for thought!

Some of the positions given in the table are questionable and at this point are suggestions only. Nevertheless, we can begin to see the emergence of the Pattern. For instance, the Sufi sequence doesn’t quite seem to fit the overall table, particularly if the original association (‘Zat’ with ‘God’) is considered specious, but cell contents have been placed in that order since the Zat is considered the prime referent from which everything else is generated, from the processual and cosmological point of view (previously discussed in the Zat section.) All that being said, please note the similarities between Bohm’s model of evolution and the Sufi model of process: “Strictly speaking this traditional Sufi model is not a cosmology but an outline of the four stages of the process of the creation (and/or the evolution) of the universe” (Pope, 2007, p. 120).

An aside: Even while we are not required to ‘blend’ all isomorphs into a homogenous ‘soup’, we are entitled to new perceptions, perhaps leading to other insights, when constructing a grand pattern. Other supports for correlating the various forms of energy in the sciences and the arts are

18 Pope’s term for the advancing spiral. 19 Schumacher worked with John G. Bennett during their wartime years in the British Coal Board, and joined the Subud spiritual movement in its very early days when Pak Subuh first arrived in London in 1957. Schumacher then adapted some of Pak Subuh’s ideas about the energies of being, without acknowledging their source (Pope, 2007, p. 93). 55 emerging. For instance, the basic four ‘physical’ forces exert different effects relative to space and time. This is analogous to how hormones work; we may have been able to label and define what each does, but the precise balance between them which plays a part in all life cycles remains unknown…similarly the precise balance between the ‘four physical forces’ which produce life as we understand it over space and time also remains unknown yet correlated. On the microscopic scale: “Genome and phenome form an integrated system of functionally autonomous parts, correlated so as to survive, reproduce, and evolve as a coherent whole” (Laszlo, 2003, p. 26). Correlated, yes, although not reproducible. Wilson’s echo:

The greatest obstacle to consilience by synthesis, the approach often loosely called holism, is the exponential increase in complexity encountered during the upward progress through levels of organization. I have already described how an entire cell cannot yet be predicted from the knowledge of its scrambled molecules and organelles alone. Let me now indicate how bad the problem really is. It is not even possible to predict the three-dimensional structure of a protein from a complete knowledge of its constituent atoms (Wilson E. O., 1998, p. 91).

Similarly, on the macrocosmic scale:

Quanta that at one time and one place occupied the same quantum state can be light years apart in space and thousands of years apart in time, and still remain correlated . . . Schrödinger maintained that particles in the quantum state do not have individually defined states: their states are fundamentally “entangled” with each other (Laszlo, 2003, p. 10).

Secondly, although not intended (language can fail us), the terms ‘passive’ used within the ‘qualities’ sequence suggests that the order passive-active-passive-active is inferred along that row; however, qualities cannot be categorized as either active or passive. (Such sequence is argued contextually and to the contrary in the ‘modes’ sequence: active-passive-active-passive). Thus, in the row tabled for ‘qualities’, the “Ones” column (actually correlated with Materials) is designated as passive for the fact they can be manipulated or modified, and because materials ‘receive’ actions done to them, in which sense they are ‘passive’; whereas in the row tabled for ‘modes’, the sequence is designated in terms of whether the mode is active or passive in effect.

An alternative perspective to consider here is that active-passive-active-passive ‘modes’ are occupied in relation to their larger contexts, for which Materials have been assigned ‘active in effect or influence’, Plants have been assigned ‘passive in effect’ because they are stationary,

56 Animals have been assigned ‘active in effect’ due to their ability to move and Humans have been assigned ‘passive in effect’ due to how their conscious abilities and insight are derived internally and due to the human’s evolutionary incorporation20 of former life forms (Whitehead — creative advance, Jantsch — spiral of evolution). With reference to the modes sequence, therefore, it might be helpful to think in terms open and closed systems, or of the interaction of pair dynamics: active-external, passive-internal (or it might not…)

Thirdly, the ‘energies’ row refers to concepts or characteristics of energies ascribed to ‘lower energies’ or ‘daya-daya’ (powers or natural forces), widely understood in the Javanese cosmology as referring to a range of coarse-to-subtle or fine energies, with the finest energies active at the higher or more complex end of the scale. In the West, we are not familiar with vague concepts such as ‘Chi’, ‘Prana’ or ‘daya-daya’, but this does not mean that their existence can be ruled out, simply that the West has concentrated on forms of energy derived largely from material sources: kinetic, thermal, chemical, nuclear, electromagnetic, etc. Whitehead, for instance, “missed seeing that the Four Elements and the Chain of Being — both seemingly starting with inert and therefore passive, material Ones — also conform to his own fourfold pattern of process” (Pope, 2007, p. 131). Also, whether Energy is viewed from the top-down or bottom-up makes no difference “because the great Pattern of Process works whichever way the sciences eventually decide is correct” (Pope, 2007, p. 132).

Fourthly, reading the columns individually supplies additional information about the behaviors of ‘Ones’, ‘Twos’, ‘Threes’ and ‘Fours’, which then offers parameters for further selection, i.e. all items in individual columns are more closely related to each other than they would be if a mixture of say, Ones and Twos dominated the Ones column. For instance, ‘pure potential’ characterizes the One’s column (where “even the Earth/Minerals pair can be seen to be exemplars of the pure potentials in One” (Pope, 2007, p. 130); differentiates (or differentiation) characterizes the Twos column; organized wholes characterize the Threes column; and random wholes, this time realized, as well as poised to become Ones again in a new process, are described in the Fours column.

20 not forgetting the human being’s life-long assimilation of material, plant and animal forms of sustenance 57

2.4 E. O. Wilson’s Work on Consilience and the Skeleton of the World Pattern

Regarding the Sifat section, various gaps related to ethical concerns; E. O. Wilson’s lament for the absence of theory in the social sciences which can strengthen bridges to be made between the sciences and the arts, and the role of the environment (or invironment) in development may have become evident. But what E. O. Wilson sought was consilience of a structural kind in both the humanities and sciences. Empirical examples of consilience, he believed, would enable stronger links between both and would help to recover the inherent logical orderliness of all things, an approach somewhat weakened historically, until recently.

Two difficulties with this view are that ‘all things’ or ‘each thing’ measured using multiple independent methods are not equal and secondly that equivalency scales between disciplines are unacceptable or do not exist; across the gulf between disciplines, we tend to understand that while the scientific viewpoint can be used to illuminate the humanities, reverse applications to the contrary are less than well tolerated. Consider Wilson’s comments in this respect:

social theory is not yet true theory (p. 212); Social theorists . . . point to the nonlinearity of the viable equations, to second — and third-order interactions of factors, etc. (p. 227); The medical sciences have it and the social sciences do not” (p. 198); Economic theory . . . lacks a solid foundation of units and processes. It has not acquired or even attempted serious consilience with the natural sciences (p. 219); [and]Academic theorists have paid little attention to biology; consilience is not in their vocabulary (p. 233).

Thus, the viewpoint endorsed by Wilson (no longer limited to the natural sciences) prevails:

empiricism, as I have argued, is well supported thus far in the case of ethics. The objective evidence for or against it in religion is weaker, but at least still consistent with biology. For example, the emotions that accompany religious ecstasy clearly have a neurobiological source. At least one form of brain disorder is associated with hyper-religiosity, in which cosmic significance is given to almost everything, including trivial everyday events. Overall it is possible to imagine the biological construction of a mind with religious beliefs, although that alone does not dismiss transcendentalism or prove the beliefs themselves to be untrue. (Wilson E. O., 1998, p. 282)

58 However, the MVAH differentiation identified in Table 2.2: Stages of Existence and Exemplars along the existents row is not incompatible with Wilson’s statement that:

The central idea of the consilience world view is that all tangible phenomena, from the birth of stars to the workings of social institutions, are based on material processes that are ultimately reducible, however long and tortuous the sequences, to the laws of physics. In support of this idea is the conclusion of biologists that humanity is kin to all other life forms by common descent. (Wilson E. O., 1998, p. 291)

In other words, support for these qualifications is admittedly emerging and ongoing. Further exemplars for the Sifat section will be provided in subsequent chapters for Asma, and Af’al, along with descriptions of how recent research for the Great Chain of Being, Indigenous Cosmologies, and Theories of Everything fit the Pattern. At the same time, Sifat is part of the overall internal structure, or ‘skeleton’ of the World Pattern of Process, whose exemplars have been posited in the table. It will become the task of those using the Pattern to provide further corroborations in support of the pattern. The Two’s Column offers a set of descriptors for the Sifat stage of process — which in effect are the repositories for Zat positions, which in turn are candidates for the ZSAA process. In conjunction, Wilson’s efforts “to unite the natural sciences with the social sciences and humanities” considers that:

The difference between the two domains is in the magnitude of the problem, not the principles needed for its solution. The human condition is the most important frontier of the natural sciences. Conversely, the material world exposed by the natural sciences is the most important frontier of the social sciences and humanities. The consilience argument can be distilled as follows: The two frontiers are the same. (Wilson E. O., 1998, p. 293)

The consilience work done by Wilson points more to the work that still needs to be done in linking the arts and sciences, rather than to the actual areas of consilience he has painstakingly explored. The assumption, that a relationship exists somewhere . . . as in science, so in the humanities…is a worthy pursuit — for what it is, but only if strong foundational links can be provided. The concept MVAH21, for example, cheerfully grasped by the Indonesian population

21 correspondences for the four types or qualities permeate Bahasa Indonesia, and more especially in the Javanese language, for instance, four qualities of mind, four qualities of heart, “four qualities of love, four types of magic,

59 of not less than 245 million, or belief systems embedded in other world views, no longer warrant exclusion. Other notions to bear in mind are that, perhaps more than realized, correlations for 'spiritual' or 'religious' ideas and the sciences are not entirely innocuous — as emerging research in neurochemistry, biology and other disciplines has indicated — and that all structures and existents have a concrete foundation, such as a skeleton, albeit if abstractly an 'internal' structure or skeleton, especially in view of correlations over space and time. Nevertheless,

within the overall cosmological Pattern of Process, we have ended up with a developmental sequence of four formally different, increasingly complex, phases, stages, levels or parts, in which each becomes more orderly, more complex, more organized, more dynamic, finer and freer than the one before it…And these can act as a progressive sequence of qualitatively emerging categories for the whole cosmological system. (Pope, 2007, p. 167)

When originally exposed to the MVAH and ZSAA concepts in my early twenties, I must admit they seemed to pose some threat to my established belief systems…but I was able to overcome these concerns by asking myself the question, “What if…on some level…these perspectives are valid?” Much later, I would understand that the tenets of the Anishinaabe world view were facilitative of the feeling of connection to other cultures — in much the same way as care for all of our human relatives (for the most part) is intrinsic to a majority of traditional belief systems, world-wide. Thus, the capacity to re-structure, re-envision or review principles which are truly human in approach is encompassed by the World Pattern of Process — a small price to pay for inroads to holism and the chance for global re-engagement in the unification of ‘best practices and interests’ of (One) humankind.

four grades of (human) souls, four kinds of illness, four moods, and so on: all of which can be shown to conform to this same cosmological structure… Apart from the two obvious black (harmful) and white (healing) types of magic there are also, it is said, yellow (plant) magic for increasing the fertility of rice, other crops and domestic animals; and red (animal) magic for increasing the human will, determination and powers of endurance” (Pope, The pattern of the world, 2007, p. 171).

60 Chapter 3: Asma: What is the Work?

He whose vision cannot cover History's three thousand years, Must in outer darkness hover, Live within the day's frontiers. (Goethe, Westostlicher Diwan)

'Your Level of Being attracts your life.' There are no occult or unscientific assumptions behind this saying. At a low Level of Being only a very poor world exists and only a very impoverished kind of life can be lived. The Universe is what it is; but he who, although capax universi, limits himself to its lowest sides — to his biological needs, his creature comforts or his accidental encounters — will inevitably 'attract' a miserable life. If he can recognize nothing but 'struggle for survival' and 'will to power' fortified by cunning, his 'world' will be one fitting Hobbes's description of the life of man as 'solitary, poor, nasty, brutish, and short'. (Schumacher, 1977. p. 45)

Not everyone needs to work at human being and becoming; some simply work at the maintenance of human being, but by virtue of membership, none are exempt from the side effects incurred from not doing the work. What is the work?

The World Pattern of Process, a holistic, process-based cosmology, is encapsulated by the Idea- Condition-Action-Result sequence:

Zat: power, pure potential, essence, existence, force, energy, concept, seed Sifat: condition, attributes or qualities, nature, being, existence, form, container Asma: work, deed, action, course or step taken. Af'al: evidence, proof, reality, truth, result, outcome

As described previously, patterns incorporated within the World Pattern were those which were characterized by levels of being or energies originating in the material, vegetal, animal and human realms of existence (MVAH). The composite term, MVAH relies on interaction between all constituent elements (MVAH) of the body — again, composed of increasingly advanced systems which I will touch on next: the skeleton, i.e. the human material form, the autonomous systems (vegetal), the endocrine systems (animal) and the human systems which are conscious, or transformative.

Ordinarily, all living entities may be categorized as having elements of MVAH. But essentially, all cosmologies and all individuals contain four spheres of existence. However, this may not hold

61 true for all existents operative within systems, institutions, paradigms, groups, collections, classes. What needs to be decided is whether a dominant output of energy for one or more spheres of existence exists within the pattern under analysis, such that a dominant element characterizes the nature of the existent(s) or it can be determined that the natural elements are in balance within the existent. A material system, for example, produces materials. A vegetal system can be observed in terms of its distinct outputs (seeds, uses). Animal existents can be characterized in terms of collective and social behaviors. Human existents can be characterized as dominant or balanced in combination of areas of activity, namely all MVAH spheres of existence, each of which have their own outputs.

In the section on Zat (Idea), the analogy of the growth of a plant described energies which were characteristic of the vegetal level of being. The mechanical or material analogy of steam engine production described energies which were characteristic of the material level of being. In the section on Sifat (Condition), the analogy of becoming a doctor described energies which were characteristic of the human level of being. In the Sifat section, Table 2.2: Stages of Existence and Exemplars in the World Pattern, provided a glimpse into the internal ‘skeleton’ of the World Pattern.

As indicated by the table, the World Pattern is not limited to ‘beings’ but encompasses other ‘levels’ of process, e.g. within economics and mathematics:

Economics on a purely material level, for instance, is solely profit-oriented, on a vegetal level will be not be used progressively but will maintain status quo, on an animal level will satisfy community interests and on a human level will be used in a transformative manner with far- reaching consequences.

On the material level, mathematics is straight facts or equations used for a specifically material purpose, (if necessary, at the expense of all other purposes); on the vegetal level, it is studied, observed, examined, but nothing necessarily comes of it. On the animal level, it will be of communal consequence; on the human level, it will have transformative and far-reaching consequences. If mathematics is considered in the vein of paradigmatic shift, the World Pattern of Process, then the parallel for the Idea-Condition-Action-Result process would be similar to

62 Kuhn’s or Hegel’s cycle (thesis-antithesis-synthesis-new thesis) “This fourfold pattern of process, in other words, shows us what must be included in all human activities to make them holistic — and thereby balanced, and sustainable” (Pope, 2007, p. 172) .

Regarding the classification of energies in the tables in the Sifat chapter, which sequence is matter-life-will-consciousness, and which is symbolically represented as One-Two-Three-Four, ‘Will’ can be considered definitive of the (oft-instinctive) animal kingdom. (Despite the fact that it remains fashionable to classify humans as animals, I will shortly argue grounds for re- instatement of human status.) In recent decades, some enthusiasts have gone so far as to argue “consciousness” not only for animals but for plants, yet it remains apparent that instinctual behavior and reflexes can be executed unconsciously.

But first, since the term ‘consciousness’ is a ‘four’, I prefer to clarify further that the ‘four’ is relative to behaviors having the context of wide-ranging or far-reaching effects, assumed at minimum ‘for the greater good’ — for all species, which characterizes this category (Fours), rather than a ‘Three’. In this case, the connotation for consciousness is ‘transformative’, or has transformative results, and thus surpasses the status of unity and completeness as a matter of process (a Three).

In addition, research about the World Pattern of Process has been referenced only by one other person than myself, and not in dissertation form, which is the reason for a limited number of other references than Pope’s in the latter part of this chapter. Asma focuses upon MVAH energies within human becoming. Originally neighbors in Indonesia for upwards of a decade, Salamah and I have had many discussions about the ideas I am presenting as a cosmology, or whole world view and much else, which have ranged over 35 years. We are largely agreed on major points, for which reasons I reference her, but differ on occasion in details and areas of ‘correspondence’. Our hope is that others will see the value of the Pattern sooner, rather than later.

But now to venture further: Having considered how processes in general fit within the World Pattern, such as those which pertain to other world views or the sciences, and without ignoring human capacities, we need to review how all of those types of processes are at work within the

63 dynamic presence of the human be-ing — and becoming. Later, we can reflect on matters of development of the human being within its own lifespan, the history of the species, and human values. The works of others who have sought answers to questions about being or becoming which have perplexed mankind for centuries warrants further review. If we are able to synthesize the deliberations I am presenting, we will be able to accomplish a description of what it is to be a human being. So, how does the World Pattern of Process work? And what is the identity of a human being?

3.1 Synthesis — the Work

Asma is the interaction between the Zat and the Sifat, or Idea and Condition, which brings them together to fruition in this, the ‘working stage’. Speaking traditionally, or in the sense I intend, you would not consider that either the Zat or the Sifat are randomly associated. For example, the intention to become a medical doctor (Zat) would not accurately serve as a metaphor for a material process involving a steam engine (Sifat), although in some instances (genetics, cloning) stranger processes have been attempted — with results which are only beginning to be disseminated, but for the most part remain indeterminate (or unsubstantiated). Such products tend to be considered atrocities, and to remain separate in nature, such as using human skin for a lampshade or a book cover or inserting the DNA of fish scales to enhance the skin texture of tomatoes. In other words, until recently, the mixing of levels or orders of being has often been avoided in research. Ethically, there remain reasons for protections against ‘admixtures’ derived from the combination of human with other-than-human processes.

Yet the sciences are largely oriented toward material processes at the expense of human observer status wherein scientists attempt to render the observer/researcher as extraneous to the process examined. However, for identification purposes it is important to illustrate identities: predominantly material processes are used to describe mechanical or material interactions; vegetal processes are used to describe vegetal processes, and so on. This is not to say (in terms of energy) that a convergence of processes does not exist. On the contrary, everything is

64 energy…but a description of effects of various levels of energy or ‘factors’ as Schumacher might have put it, serves to elucidate the World Pattern of Process. Originally,

Asma, as Pak Subuh said over and over again, is ‘the working together of God and Nature’. Alternatively, as he explained at other times, it is the working of any organized, purposive whole: which (I add) has been formed by the coming together of two or more different and now reconciled things. Yin and Yang within the Tao, for instance, and Hegel’s synthesis following thesis and anti-thesis — or any other pair working together within in a framework greater than themselves . [italics added] (Pope, 2007, p. 181)

In relation to orders of being, everything in existence can be considered in a context ‘greater than its own’. Inanimate materials are converted by plants into living energy and thus a greater framework of existents of vegetable energies over material energies prevails. In terms of evolution, human beings were the more advanced or complex, latest-evolved creatures after animals, plants and materials. Humans did not arrive at the same time as the creation of the earth, but earlier forms of evolution were incorporated within the human being, who was part of the complex sophistication of the aggregate of material, vegetable, animal and human energies. Salamah Pope has quoted Joseph Needham’s historical position that

with two concepts alone, those of energy (for matter-mass is now regarded as simply a special form of energy), and organization (li at various levels of its manifestation), our whole world can be built up . . . Since the guiding thread of the rise of organization shows itself throughout the evolutionary process, we are to look for it in the history of human society as well. (Needham, 1969, in Pope, 2007, p. 181)

Schumacher’s formula for the human being supports the conclusion that as a species, the ‘organization’ of human beings has incorporated biologically and physiologically the strengths and weaknesses of our forerunners — the ‘life forces’ derived from materials, plants and animals. In other words, these energies exist without as well as within the human being’s ‘invironment’. Here is his formula of ‘factors’ (or energies) again, this time reversed in the top- to-bottom order of evolution:

'Man' = m + x + y + z 'Animal' = m + x + y 'Plant' = m + x 'Mineral' = m (Schumacher, 1977, p. 28)

65 3.2 Energies Within the Human Constitution

Having described existents found in our environment in association with Schumacher’s formula, the next step is to sort out how the same energies are utilized within the human constitution. Firstly, the characteristics of our material selves were referenced in Table 2.2 originally constructed in the Sifat section and reproduced and abbreviated below in Table 3.1:

Table 3-1: Stages of Existence and Exemplars in the World Pattern, Abbreviated

Symbolic One Two Three Four Number elements earth water air light existents minerals plants animals humans modes active passive active passive energies matter life will consciousness qualities inert/passive/ sensitive/reactive purposeful (from chosen from (or quiescent/ to (external) internal stimuli) mere) obedient stimuli /moving possibilities /transcendent ideational or emerging/ adaptive/ stable/ co- quirky/ organic growing expansive/ operative, ambiguous/ free differentiating rational

Remember, in a discussion of energies, we assume that all forms or embodiments apply (planets, acorns, antelope, cousins, etc.) and also that energy (itself) may be transformed but is not perishable. We have no way of calculating the long-term existence of any form of energy except in terms of its form.

Figure 3.1 represents four types of energy embodied in the human being.

66 Figure 3-1: Material, Vegetal, Animal, Human (MVAH)

3.2.1 Material Energies

Material energies (Figure 3.2), with which we are most familiar, are associated with the densest, simplest and coarsest of elements, comprising the skeleton and chemical matter of the body. Without exception, human beings are familiar with and engaged in material pursuits to a greater or lesser extent. ‘Ones’

are considered chaotic or random wholes, since they contain un- manifest growth potential — to a point. Figure 3-2: M-Dominant

Through absorption, photosynthesis and other processes, we understand that material energies are vulnerable to manipulation by higher, more complex orders, energies, or “Schumacher’s x, y and z”: “Shoes and ships and sealing wax do not and cannot ‘do’ anything themselves” (Pope, 2007, p. 186). Eventually materials degrade and tend towards entropy, once their life cycle is complete. Where material elements are subject to manipulation by other life forms, we consider that they are passive — despite their overall active, pervasive influence as a form of energy throughout the cosmos. Material energies are used in construction, business, archaeological purposes, transportation, etc. but because they break down over the long term, we might also consider the effect of material energy as ‘dissipative’ as well as divisive. We know that material wealth divides. Utilization of the range of material energies is also destructive when used purely in pursuit of profit or for killing others. Genocide and wars are conducted through the means of material resources in the production of weaponry. Over-consumption of goods, beyond needs, cannot be considered anything but destructive and relies largely upon the focused concentration of material energies. What does all this tell us about a human being in whom material energies are dominant?

67 3.2.2 Vegetal Energies

Vegetal energies (Figure 3.3) can be associated with the softer parts of the body — the organs, blood, and metabolic systems (Pope, 2007). As ‘Twos’ they are passive, and rely upon engagement with the environment (external stimuli) for nutrients. To get a picture of the impact of the vegetal energy upon the body and our physiological and psychological behaviors, imagine, for an instant, the amount of plant nutrients you have consumed not just daily, but over a lifetime. Pope argues that the job of the vegetal energies:

is to keep us alive. If we were knocked unconscious, we would be vastly diminished but still living. We would be reduced to our functioning ‘vegetative’ systems (as they used — very appropriately! — to be called), such as our blood, breathing and metabolic systems. These are controlled and run by the autonomic nervous system, and normally we are unconscious of its functioning. (Pope, 2007, p. 189)

Apart from their functions, organs tend to either contract or

expand. Vegetal energies have the status of ‘differentiates’ (rather than random wholes, which precede them) and represent Figure 3-3: V-Dominant pairs, dualities (complementary or symmetrical systems) as well as dynamics between poles or polarities. Above all, the survival mechanism of vegetal energies is competitive and works at expansion of domain (e.g. in the vegetable kingdom through proliferation). Pervasive throughout the human body, they run our autonomic nervous systems. Vegetal energies are also linked to our personal emotions — and the element of water. Pope reminds us that

In the interests of Holism remember that Water is also a Two, with the varieties and separate locations of water being metaphors for the differentiated, automatic, cyclic and circular systems that exist in a state of fluctuation at this stage of process. If this is true, then it may be the water in our body that holds the key to our emotional life; if we were injured as children, if we were ‘broken hearted’ by a lover, if we were shattered by the death of a child, then this is where our feelings may have been stored — in the water of our cells. (Pope, 2007, p. 188)

68 Vegetal energies, which affect our ‘vegetative systems,’ have also to do with our emotional lives and ‘flight or fight’, or protective, immediate responses to our environment. They may also be associated with forms of energy (Chi, Kee, Qi) described in alternative health practices, meditation and the martial arts, and are studied by masseuses, reflexologists, meditators, and “are what Pak Subuh called the daya-daya tumbuhan, the forces or powers of plants…which Schumacher calls the Life Force” (Pope, 2007, p. 189) Because they are merely ‘immediate responses to stimuli in our environment’, vegetal energies are not associated with consciousness.

Vegetal energies are also associated with selfishness and gluttony, especially in the area of food consumption. Curiously, it is a general practice that children are discouraged from over-eating, perhaps in hopes of moderating the habit of selfishness. The effects of food or the lack of it, hoarding, depression era (or any era) food insufficiency, overindulgence, excess, and greed have all been decried in political cartoons or remediated in psychological quarters. And any researcher can find a wealth of materials on the internet about negative feelings and unhealthy foods, or positive feelings and healthy foods, emotional eating, food cravings and whatnot, but more research of the actual effects of specific foods on our emotions is needed. The power of vegetal energies and selfishness extends much further than we imagine: obsession with control of food resources, their growth, distribution and their manipulation, if it is not already the case, will shortly loom as much more important than material pursuits, since everyone knows in times of scarcity — you can’t eat gold.

Let us think a little further on the reactive vegetative arena with its range of emotions, moods and feelings in terms of human behavior. While we may be unconscious of the body engaged in its autonomic, regulatory, circulatory functions (which include breathing, blood replenishment, and digestive processes), Schumacher’s plant life force, the m + X combination, works at maintenance and survival of the organic system — at all costs. A body can sometimes be held in an induced coma, commonly termed a vegetative state, indefinitely. Aside from the part played for survival in unconscious functions, energy derived from the vegetal ‘life force’ is primarily reactive and affects our emotions and feelings — as anyone can attest who has reacted to any external stimuli, positively or unfavorably.

69 Here are the intensely alive but blind and automatic, reactive, psychologically defensive behaviors . . . Acting from this energy, people indulge in tit-for-tat. ‘An eye for an eye, and a tooth for a tooth.’ Retaliation and revenge are vegetal level reactions, on whatever scale." (Pope, 2007, p. 191)

Even though we tend to think of energy supplied by food as nurturing of our physical bodies, we tend to overlook the connections between food and our feelings and the incredible range of resources that food provides (in the area of feelings). The effects of the vegetable level energies, despite the lower proportion of plant-like DNA that humans share with plants, cannot be used as a percentage or measure which represents the powerful effects of vegetal energies.

In discussing vegetal energies, I am focusing on their range of impact, derived from the plant kingdom, which runs, environmentally speaking, from the wholly beneficial, healthful and medically life-saving to the poisonous or toxic if used inappropriately, and I am asserting how they are tied to the range of emotions within the human realm of experience. The impact of vegetal energies, not simply those we identify in our environments, is wholly vested in the workings of the human body. Persons may have genes which ‘predispose’ them to certain diseases, but without the influence of vegetal energies (as externals) which prevail in our environments, of two persons with the same genetic receptors for specific diseases, one will, for example, become addicted to a substance while the other may not. This explains the nature versus nurture argument which in the end relies upon a precise combination of internal and contributing external factors in our environments — neither nature nor nurture, both. In other words, vegetal environments bear strongly on vegetal energies which circulate within our bodies. New studies show that vegetal energies play a part in human DNA. Scientists have recently ascertained that vegetal matter forms part of the human genome and forms part of the process of Horizontal Gene Transfer (HGT). (See Human Genome Includes 'Foreign' Genes not from our Ancestors, 2015; and Crisp & et al, 2015.)

Even while the range of emotions falls between extremes, reactions cannot be eradicated from cycling through the human body. And everyone is familiar the state where emotions overtake reason or dominate the imagination! As opposed to the election of an action over a re-action, which may originate from a higher or more complex level of interaction in the animal or human ‘arena’ of the self, Schumacher’s ‘X’ factor as a ‘Two’ is characterized by various dyadic

70 sensitivities: pain-pleasure, joy-despair, or ecstasy-depression, etc. Book II of Aristotle’s Rhetoric includes love-hate, kindness-cruelty, shame-confidence22, friendship-enmity and others in the range of emotions — in all, falling between extremes. Pope connects the vegetable energy to the source of self-esteem (consider your occasional reactions to insults or flattery-hurt feelings, pain or aggression or smiles and feelings of happiness,) and

One more thing: on this level our thoughts — influenced by the vegetal energy — can run riot, and fantasy and imagination play havoc in our perceptions of reality. Controlled, they may give us artistic and other creative abilities and even perhaps flashes of genius. (Pope, 2007, p. 191)

Because vegetal energies play a part in our autonomous nervous system and are likely sense- based feelings, they may also affect the tone or mood of our unconscious activities or everyday dreams.

Currently there exist a number of card games which tell us what our ‘inner animal’ is. It is not such a stretch that eventually there will be games associated with our ‘inner plant’, or to think that the concept of plant nature is altogether foreign. Remember my mention of a short article I read in a newsletter in 1970 by Sudarto Martohudojo entitled the Four States of Marriage?

Sudarto was visited regularly by persons from all over the world seeking answers to a wide range of questions, including the more trivial: “What is my animal nature?” He also answered questions about their vegetal natures. (Consider descriptors of plant items: tall, stiff, prickly, flexible, hollow, root systems, etc.)

Knowledge about vegetal natures is interwoven with the culture in Indonesia, termed a ‘rice’ or agrarian culture for centuries. Sudarto was able to describe the person’s dominant plant nature (or animal nature) through what he was able to sense or ‘receive’ spontaneously. (He thought my ‘animal energy’ was like that of a squirrel’s — very resourceful and works best when alone, rather than in the company of others. But when watched, will slow down.) I should mention that these were mostly light-hearted speculations, (at least, for Javanese visitors) since it is

22 (…interesting, also, that the higher the level of confidence, the lower the level of shame. All to the good? Not necessarily, for those in favor of the ‘middle way’, which lies somewhere between indulgence and asceticism. 71 conceivable that the way a person ‘puts himself forward’ derives from ingesting (and inheriting) a variety of plant or animal energies and because different energies might serve a person’s processes of growth and development in different stages of life.

Although I was familiar with some of his earlier writings, for a short period of time in the late 1980’s, I translated Sudarto’s remarks in sessions with women who came to ask him various questions. Consulted for his wisdom, Sudarto’s comments on the “Four States of Marriage” described how persons are able to recognize the state of their marriage through descriptions of the passions (the Indonesian term is ‘nafsu’) associated with the material, vegetal, animal and human energies. The dynamic of Marriage on the vegetal level was similar to the metaphor of two trees growing in the same yard. Regarding the vegetal nature, he said that

the nature of the passion in this level is“[nafsu] amarah” (egoist), egoistic in maintaining its nature. The nature of marriage in this level is from feeling to feeling. Even though the nature of the passion is egoistic, egoistic in maintaining its nature, yet there is a going together, but it is separated. Therefore, there is a feeling of appreciation for each other, and the nature of a quarrel in this level is the natural way of discussion. (personal correspondence, Sudarto Martohudojo, 1971)

(Sometimes interminable discussion, I might add.)

The Javanese calendar is divided into eight-year cycles called windhus, subdivided into five-day weeks. Successive windhus correlate with ‘the ages of man’ in the life span, the first windhu associated with the exploration of the material world and basic physical behaviors (children being taught to share, not to slap or push each other over); the second, ages 8-16, associated with the vegetal when one ‘eats like a buffalo’; the third associated with development of the animal nature, where the focus on disciplines, social interactions and organization come into play, and the fourth, ages 24-32, associated with development of the human nature when one matures as a young adult. Subsequent windhus are associated with further refinement. I have provided these ‘experiential’ notes as evidence of how some of these cultural understandings are interwoven in the traditional Javanese culture.

The word ‘nafsu’ (or passion) defines the type of oil which burns in the lamp. The near-dogged pursuit of happiness where it occurs (again along the continuum of emotional sensitivities and

72 their extremes) can be associated with the vegetal energy with its tendency to polarization: nothing is given up, the pursuit, sometimes unconscious, is maintained as part of the identity. Flight or fight, immediate or interruptive reactions are also the hallmarks of this type of energy.

…this re-active vegetal energy brings to us all the self-seeking and ‘me first!’ behaviors not only of plants but of small children, petty chiefs and corporate managers. And, alas, alack, even some prominent leaders and heads of nations today.

So, this vegetal energy flowing in and all through us make us (like plants) selfish and competitive. From them we may sometimes be pushy, greedy, and self- seeking. This is the automatic and dualistic ‘I versus Thou’ syndrome, which needless to say is sub-human. We might also mention malicious gossip, which is basically the unconscious attempt to ‘slaughter’ another person or their reputation. Herbert Spencer’s classic phrase about the Darwinian version of evolution as ‘the survival of the fittest’ holds good here. (Pope, 2007, p. 193)

I should also mention how the vegetal energies work differently from the animal energies which Pope found in a physiology textbook and which compares vegetative reflexes with the more complex behaviors typical of animal level energies:

— although it is actually comparing ‘the nervous system’ with ‘the endocrine’ system. It says: Of the two systems, [the autonomic nervous system] is by far the more rapid acting and complex. Cells of the nervous system communicate by means of electrical signals, which are rapid, specific, and usually cause almost immediate responses…In contrast, the endocrine system typically brings about its effects in a more leisurely way through the activity of hormones released into the blood. (Marieb, 1991: 363 in Pope, 2007, p. 198)

In sum, vegetal energies in action within the human being manifest as central to organic welfare and as the source of specific behaviors and feelings. Essentially defensive or self-protective and competitive, vegetal energies are the instinctual, 'first-responders' to external stimuli. The work of these energies is "to maintain us and preserve our health and self-esteem; to keep our physical systems functioning well and our ego pleased and happy" (Pope, 2007, p. 193). Symbolized cosmologically as a Two, and characterized by sensitivity, competitiveness and dualistic ranges of emotion, vegetal energies function within the human being to enable survival at all costs. What does all this tell us about a human being in whom vegetal energies are dominant?

73 3.2.3 Animal Energies

Cosmologically a ‘Three’, animal energies (Figure 3.4) are associated with air, traditional harbinger of ‘the winds of change’ whose compound structure affords movement and engagement of integrated parts within the coherent wholeness of the being. The active will and purpose, (i.e. moving on internal motivations rather than external stimuli) and the

focusing of the more stable, co-operative and rational

Figure 3-4:A-Dominant behaviors which have effects upon our environment and others has long been a hallmark of the animal kingdom and animal societies. As noted by Pope in an unpublished essay written when she was director of The Institute for Human Values and Culture in Perth, Western Australia, “The third or animal energy is, on the contrary, integrative, organized, instinctive, socially constructive, hierarchic, purposeful, motivated and responsive to internals" (Pope, 2006, p. 6). In directional purpose and in the context of the ‘greater framework’ of the World Pattern and its contents, ‘Threes’ indicate unity and a wholeness greater than the sum of its parts (Pope, 2007, p. 159). Operating as ‘wholes’ at a level of greater complexity and unity, religions, schools, corporations, institutions and the like can also be considered ‘Threes’. Aside from characteristics which pertain strictly to animal behaviors, (and not to plants or materials), ‘Threes’ nevertheless signify Unity in their incorporation and integration of processes of the material, vegetal and animal energies.

Within the increasingly complex MVAH framework, the animal energies are equivalent to Schumacher’s ‘Y’ — greater than vegetal while organized within the larger complexity of our species. Whereas the vegetal energies are centered in individualistic, re-active responses (Twos), animal energies reside in our “higher but still natural, social-animal characteristics and talents (Threes)” (Pope, 2007, p. 189). Part of the nature of Threes is coherency in action, where

74 movement and purpose are combined, and in coherent ‘wholes’ or centralized forms of organization, typical of what can be seen in religions or other social organizations23.

Animal energies are synonymous with higher organizational capacity, where there is a “division of labor …(a) definition of territories, food-seeking, building — and defending — shelters and rearing young” (Pope, 2007, p. 199). I also consider animal behaviors to be linked to environment, or territorial, rather than global…animal behaviors are part of the human complex…though not necessarily behaviors which in sum we might consider strictly human (which I will argue later). Again, animal energies are deployed at a more complex level than those characteristic of plants, which lack the combined capacity of internal motivation and physical movement. Plants do not hollow out burrows for winter, for example.

But to focus again on the internal workings of the human being, the animal energies are those which enable us to use our talents if they have been developed, to engage our organizational and social capacities, to be productive or dynamic, and to act upon, rather than to re-act in response to external stimuli.

Schumacher’s “y”, the animal level energy, is the organizer, governor and motivator of internal processes which we recognize through our feelings of purpose and through motivations. This energy is characterized by movement, i.e. while we may feel a vegetal impulse to eat, we are not certain to act upon the craving immediately. Once motivated internally, responses are marshalled and activated in “the workings of our muscles and skeleton, the central and aptly named sympathetic nervous system, the endocrine glands and hormones, our sexuality, our intelligence and the integrative powers of the mind” (Pope, 2007, p. 194). These internally motivated responses are not limited to hunger, sex, curiosity, feelings of sympathy, love, protection and care for our immediate circle of family members but to following up normal instincts in social interactions, having purposes, attending to communications and longer-term work patterns, and using rational, purposeful thought. More deliberation characterizes animal energies, than can be attributed to responses of the vegetal energy which are required for immediacies. Coming from a different source of chemical interactions in the body, animal energies do not seem to have the

23 as described previously in the Sifat section

75 same quality as the more ‘automatic,’ sense-based, vegetal responses since, in the first place, the animal energy is used to assess which motivation or purpose is in order, and if necessary, governs by restricting immediate reactions to externals.

I tend to associate animal energies with the emergence of ideals which are evident in social or shared behaviors and collective activities — those which are commonly observed in animal groups for purposes of hunting, for example. Animal behaviors, evident in communications and forms of organization which are distinct from self-serving vegetal energies, encompass especially the ‘familiar other’ members of the group. While we have the capacity to nourish our bodies, care for others as well as ideals would not materialize without commonly held objectives. I doubt it is possible for an individual to conceptualize, animate, or actualize an ideal without having consideration of, or communicating or acting in concert with ‘other’ beings. While animal energies originate internally, they are separate from ‘reactions’. Having purpose and acting motivationally often has to do with empathetic, rather than individualistic, reactive behaviors. A hunting group, for example, shares the communally-organized aim of food provision for the group, despite rankings. Thus, because animal behaviors are internally motivated, in addition to being commonly held as purposes, this is where relationships find internal orientations. I believe it is for this reason that Sudarto Martohudojo felt that the nature of a marriage on the animal level is from inner-feeling to inner-feeling. Where you have the emergence of ideals, you also have exponentially increased possibilities for greater outcomes on larger scales between members of groups. These ‘ideal’ animal energies work at the unity and harmony of the group (or marriage) with the capacity of setting aside their own natural points of view for the sake of what can be achieved concertedly. But note, animal energies are discriminatory. Although the nature of animals is more complex than the vegetal natures, you cannot put lions, tigers, sheep and chickens in the same corral and expect them all to get along. No, they will act in accordance with their animal natures. I am simply referring to the organization of behaviors surrounding an ideal, in the same way that different outcomes can be expected of groupings with separate purposes.

Ideals, as we understand them, can be carried out unconsciously and instinctively, but they more closely approximate vegetal energies when they become habitual or polarized or inflexible and are carried out at the expense of others, rather than serve the common interests of a group

76 through inter-related, organized or constructive behaviors. This does not mean that animal energies cannot generate false idealism; it is just that, fascism, for example, as an ‘ideal’, cannot be classified as a ‘third level’ of energy in view of its oppressive, deleterious effects upon the ‘whole’.

Aside from purpose, internalized feelings and motives to action, movement, organization, governance and ideals, the presence of a heart separates animals from plants. The Indonesian term for heart is ‘hati’, the phrase ‘hati hati’ means ‘be careful’ and Indonesians associate the seat of ‘hati’ with the liver — perhaps because this is where blood is purified. Charismatic leaders are often viewed as leading from the heart. Pope suggests that “Perhaps this third energy is Wilhelm Reich’s ‘orgone’ energy, too; Freud called it ‘libido’ and anthropologists, when they come across it in shamanism or other magical practices, call it ‘mana’” (Pope, 2007, p. 196). She also mentions persons absorbed in the motive of ‘doing good’ whose charitable, apparently self- less efforts are linked to animal-level energies, but we are also familiar with persons, institutions or corporations whose interests are deemed, in the end, to be self-serving or narcissistic.

We can separate the difference between animal and vegetable level energies rationally: Vegetal- level energies are more immediate and reactive and serve the interests of the individual or group entirely; we can construe them as self-centered at the expense of others; Animal level energies are internally motivated, sympathetic and work toward the appeasement, recognition and well- being of the whole. As such, ideals are part of this picture. When you only need to be egoistic to serve yourself, ideals are irrelevant; but when your ideals are part of a shared complex; you must have the capacity to set aside your own natural point of view, whether consciously or unconsciously.

What we now have are some differentiations between animal and vegetal level energies with knee-jerk reactions and the more intense or excessive expressions of emotion (as opposed to our deeper feelings) linked to the vegetal and the more encompassing, socially-oriented feelings which are linked to the animal level.

Social morés (which include everything from tribal customs and mythologies to later moralities based on the great religions, and even today’s secular amoral ‘norms’) are all learned behaviors, and they differ from family to family,

77 community to community and nation to nation. They are parallel correspondences to the different varieties of animal instinctive behaviors. (Pope, 2007, p. 212)

Language and communications, the division of labor amongst groups, social norms, ideals, and methods of raising offspring are all peculiar to varied social and cultural repertoires which have been accumulated in animal and the ‘human-animal’ species over time. These characteristics might not yet distinguish animal beings from human beings or energies. At face value, variations are species-specific and account for differences in belief systems and cultures, the recently emerging data on gene pools, and the anthropological, cultural and psychological studies of embedded, constructed, learned, instinctive or unconscious persona, personality traits, social behaviors, morals, rituals, and habits. Schumacher disagrees with the blurring of lines in the contemporary widespread practice of equating humans with animals or machines:

Nothing is more conducive to the brutalization of the modern world than the launching, in the name of science, of wrongful and degraded definitions of man, such as 'the naked ape'. What could one expect of such a creature, of other 'naked apes' or, indeed, of oneself? When people speak of animals as 'animal machines' they soon start treating them accordingly, and when they think of people as naked apes, all doors are opened to the free entry of bestiality.

'What a piece of work is a man! How noble in reason! How infinite in faculty!' Because of the power of self-awareness (“z”), his faculties are indeed infinite; they are not narrowly determined, confined, or 'programmed', as one says today. (Schumacher, 1977, p. 31)

Traditions and cultural practices are often habitual; some consider that they are so long ingrained into the human psyche as to be rotely or even unconsciously practiced; certainly, the shedding of any such practices are met with internal and external resistance. We have forgotten or are ignorant of the reasons why Jewish and Islamic persons avoid pork and shellfish; others avoid animal products altogether (notwithstanding that our constitutions have not deleted vegetal or animal matter or that energies in our environments remain in specific balances). I have come across explanations that pork (and too much chicken or too much quantity of any animal materials) are the origin of ‘immoral’ sexual practices such as bestiality, incest or inbreeding, or the origin of behaviors of scavengers who feed on carrion; what if any of these side effects were possible? Is that food for thought? The practice of killing or separating murderers and rapists from society has not been extinguished globally. Is that merely an extension of (formerly)

78 acceptable animal behaviors? The individual and collective exercise of will and purpose, typical of animal energies, weighs heavily on ‘selected’ and socially acceptable (or reprehensive) outcomes.

But to return to the largely social or culturally-oriented behaviors of animal-level energies with which humans grow intrinsically comfortable and accustomed, and which govern the human species internally and externally,

What does all this tell us about a human being in whom animal energies are dominant?

3.2.4 Human Energies

To begin this section on Human energies (Figure 3.5), I offer a personal reflection which I made a couple of decades ago when I came across a story about the native hero, Deganawidah — the one who conceived the Great Law of Peace which united the Iroquois Nations — who one day was looking down from the rooftop at a neighbor boiling up the limbs and body parts of another human being in a cauldron. Deganawidah’s face was reflected in the broth. This stunning image caused the cannibal (neighbor) to abandon his meal. Figure 3-5: H-Dominant

At the time, simmering in the ghastliness of Windigo (cannibal) stories and accounts, at first, I ‘imagined’ that Deganawidah’s seeing his own image became part of his rationale for encouraging the abandonment of cannibalism. (How could I boil up someone who might be like myself?) There are multiple variations of what occurred in this story and multiple connotations to this and similar stories involving sacrifice, such as the sacrifice of a goat in place of Abraham’s son, but my reflection was that in the evolution of societies, perhaps it was the element of ‘sacrifice’ which separates societies governed by animal energies from those which are governed by human level energies. In these stories, the relationships held between the person and the Creator, or God and sacrifice are associated with the adoption of new practices.

79 This is still on a mythical level, but we are also familiar with similar stories about spiritually- oriented practices. In evolutionary terms, what separates human energies from animal energies?

We are familiar with the abandonment of cannibalism as a religious or traditional practice in favor of other forms of sacrifice in the evolution of the human species and it was that little image which enabled me to ‘connect the dots’. Spiritual practices are always related in the context of the awareness of G-o-d(s), and spiritual reflections are almost always associated with whatever is ‘unknowable’ or ‘mysterious’ or part of the ‘Great Mystery’. As for an understanding of ‘the unknown’ we are in good company; matters which elude the understanding of human beings can easily take centuries to uncover or resolve, like horizontal gene transfer, for instance, whereby vegetal DNA is incorporated within the human genome. It is patently unlikely, therefore, that the lives of atheists, agnostics, the religious or spiritually-minded, are void of mystery, or Mystery.

So, the task now is to abstract human behaviors from animal behaviors, those which would be considered more human than animal, which fit what Schumacher termed the “z” factor, the self- awareness factor. Since animals are known to have rituals, but not necessarily ‘ceremonies’, would ceremonies performed by religious and spiritual groups form part of that picture? Perhaps, but not necessarily.

Sometimes the terms religion and spirituality are used interchangeably: one who follows a religion is a ‘spiritual’ person, although secularly the term “covers a wide range of things from all the great religions to pagan (Nature) beliefs and ceremonies and even some of the fashionable self-development courses” (Pope, 2007, p. 210). And although a lengthy discussion about magic is somewhat tangential to a central exegesis of the World Pattern of Process, one who practices magic is using what Pico della Mirandola (and later Shakespeare) declared was “nothing but the active side of the knowledge of nature, which in itself does not work miracles, but simply supports, like a good servant, the operative forces in nature” (Balas, 1995, p. 38).

And although a number of advocates might argue that magic (or religion) exists on every level of human becoming, I can only suggest that religion or (white) magic begins on the ‘vegetal’ level, which is where the manipulation of the natural world (and vegetative energies) begins. Black magic, on the other hand, might easily be classed as the more destructive manipulation of

80 material energies. Couched in group activities? Animal energies, (the power of all energies, notwithstanding).

There is a useful anthropological definition of magic as the willful manipulation of forces [i.e. energies] lower than the human, whereas religion is allowing oneself to be manipulated by the forces higher than the human. In this sense, anyone using their consciously concentrated will to gain something — either for personal financial gain or any other type of self-interest — is using ‘magic’. Religion on the other hand means consciously surrendering that same will of ours to some Higher, perhaps Ultimate, Spirit or G-d. ‘Thy Will be done, not mine.’ (Pope, 2007, p. 221)

I imagine religious and spiritual behaviors as tiered in four strata of adherence24: observance, study, reality and revelation — which, by analogy, correspond to the material, vegetal, animal and human levels of being. In the first strata, we rotely or dutifully observe religious traditions, we know when the fast and feast days are on our calendars, we are familiar with their principles or laws, originators, etc. and questioning of religious tenets is not delved into any further than generally prescribed. In other words, we follow observances.

At the second strata of religious traditions, we study them more deeply, we are familiar with significant quotations, some commit entire religious tracts, doctrines and philosophies to memory, some, it seems, willfully and rigidly. Still, at that strata, adherents are subject to personal crisis of conscience or in some instances, long, drawn-out discussions in support of a particular argument — what we might term as a substantial investment in the religious point of view. These first two levels, aside from their benefits, are the levels sometimes termed sectarian, which can be exclusive or divisive, sometimes destructive and self-centered. We cannot avoid these associations when they are related to rigid or rote practices, fanaticism or polarized debates.

At the third level of religious commitments, our own personal religious understandings arrive as ‘experiences’ which seem perfectly real and valid; they may become forms of contribution

24 My remarks are not intended to be an attempt at syncretism or conflation of religious views. Religions remain uniquely ‘themselves’. I do not intend them to be essential to, but associated with the establishment of the World Pattern of Process — merely percolated observations, entirely subject to critical objection or alternative constructions… 81 shared with others, especially as embodiments of everything that is ideal on the religious path; and as such, everyday religious experiences are entirely valid orientations for our personal, everyday lives, whose associations are often shared at minimum, with others of the same faith. I would also characterize this level of religious understanding, because of its personal nature, ‘received’ or intuited. Such experiences are somehow inseparable from reality whereby — somehow — we are able to come to an understanding of something which offers the validity of religious experience.

I reserve the fourth strata of religious orientation as inspired and ‘revealed’, also characterized as revelation. Here the results are wide-ranging, not just in the immediate term with several peer groups, but also valid over the long term — perhaps centuries — in the same way that the status of the teachings of Adam, Abraham, Moses, Christ, Muhammad, the Buddha and very few others have influenced mankind. Others than these revered persons may have received similar or the same revelations, and sometimes those conclusions are decided by various councils, lineages, schools or branches. Nevertheless, this perception of the Great Mystery often eludes the far majority of persons; although certainly, the terminology of these strata or orientations has been heavily argued for centuries. However, simply at whichever level of observance in the capacity of the human species, it is impossible to disagree that some level of religious orientation — be it of pagan, atheist, agnostic, or believer status, is quintessentially human.

Critiques of religions have a long history, with the belief in Christianity, Judaism and Islam that Nature worship or veneration is evil because there is only ‘One God’ — although in this case, the concepts of nature and God overlap, where One God is the essence of all, and forms of nature are held to be extensions of the One God:

One of the pre-Christian symbols was the archetype of the two-horned, antler- headed god which, like the yin-yang symbol of two-in-one, meant the inseparable unity and wholeness of Nature and Humans in G-d (Murray, 1960). The early Christian fathers didn’t like this, because they wanted to emphasize a transcendent God; so, they turned the two-horned god into the evil and dualistic devil . . . The great religions, though, take no account of Gaia or Mother Nature. Although they are spiritual in intent, spirit without matter — as is matter without spirit — is only half the picture! (Pope, 2007, p. 221)

82 New practices (which can be taught, and) which encourage tolerance of the great religions, acceptance of the highest values held in common between them and a recognition of “spirituality or salvation (in other words, becoming fully Human, a Four)” are needed. I agree with Salamah that the application of human energies, Schumacher’s fourth factor — “z” — would stimulate

deep insights into their major commonalities, which really seem to be, as the Buddhists say, just ‘different paths up the mountain’ [italics added] …The mountain, I am suggesting, is the peak towards which we strive — the achievement of integration in ourselves, and unity with the cosmos: with ‘Nature, man, and God’. I think probably few of us alive today are authentic Human beings. What we are, most of us, is human becomings. And spirituality, which (as I am defining it) lies not only within the religions but beyond their confines, helps us to become fully Human; it is, therefore a Four. (Pope, 2007, p. 222)

Quibbling about differences between religions and terms like spirituality, consciousness, etc. — when it is counterproductive to bona fide human efforts — distracts from human be-ing and becoming. Working toward becoming fully “Human” is the factor that separates humans and animals from their commonly held genetic similarities, social orders and practices. Realization of the “z” — the self-awareness factor — or the Big “H”, if you will have it; and the transformative in spirit and human consciousness are the keys to all kingdoms.

Working toward the ‘Big H’ liberates the inner self to do the work it struggles to achieve — in part, first, through the continuous care of all energies within the human self (MVAH!) and secondly, through becoming fully Human, wherever and whenever possible in light of everything within as well as that which is encompassed by the phrase ‘beyond our confines’. The Big H’ers are in good company, if we can set aside our common differences for the best that we can become…

The story of human life, not yet proven synonymous with stories of animal life, might offer a few insights into the natural emergence of the big “H”: For newborns, everything is new and already complete. But how does our experience go? Firstly, via the senses — the eyes, ears, nose, mouth/rough tongue, and touch, subject both to our invironments and surroundings, collaborate in our earliest experiences of life.

83 Newborns seem to cry or laugh, to feel sadness or satisfaction — all seemingly without reason in their earliest days. It is a form of awareness or being-ness which many adults may find on more than one occasion, difficult to understand. The unexpected reactions of newborns to various sensations is perplexing to adults who have lost those first memories — all of which is accompanied by an extraordinary rate of growth. We are only able to re-imagine how much practice it took to take our first steps.

In the meantime, our ‘experience’ has begun to be shaped by externals through our acquaintance first with material energies around us which we learn to apprehend through our senses, along with the vegetal and animal energies: objects and activities in the household, warmth and shelter, the environment, our life-long relationships to food, our nearest family members, preschool and so on through an interminable number of indoctrinations into social habituation.

By the time we reach puberty we have all but lost the memory of ourselves in earliest years and are only able to recall snippets of it. But what we are able to recognize are new experiences based on what we have learned which resonate with our be-ing in the process of becoming. Does the possibility remain, that the inkling of original awareness as newborns has not been entirely lost, and instead it has merely been covered up or rendered unconscious?

As Pope has mentioned: This fourth level energy of consciousness, which we all have as newborns, does not have to mean (as Wordsworth went on to say) ‘immortality’. What it does mean is that as we grow into adulthood we are increasingly cut off from access to this energy” (Pope, 2007, p. 206).

It is the difference, as William Blake would say, between innocence and experience, or what others would term the difference between an original, pure or tabula rasa state — and maturity. Due to the side effects of socialization, the majority are not yet certain that the world view that has been developed by the time we have reached puberty is altogether worthy of the status of a safe haven or is suitable to our needs.

At the same time young people feel a loss of some kind, or the need to make sense of the world around them: “Some rare young people do recognize that there is a vacuum — ‘a God-shaped hole’ as David Tacey (2003) called it — within them: or the ‘existential vacuum’, as Sartre

84 termed it” (Pope, 2007, p. 207). In this matter, our genes play out their roles, and despite the imprints of parenting, education, socialization and environment, physically we acquire the MVAH features of our species, complete with emotional and intellectual capacities, feelings and consciousness.

Experimentation and the testing of reactions in largely materialistic and secular societies “may turn to entertainment, having a good time, and ‘sex, drugs and rock and roll’ in order to avoid that painful feeling of emptiness inside” (Pope, 2007, p. 207). Here begins the process of individuation at the second stage, the stage of the vegetal energies, marked with separation or differentiation from our earlier introduction to material energies, if need be through a life-long acquaintance with drugs or pharmaceuticals. What are drugs or alcohol, if not derived from vegetal or mechanical means?

Drugs in particular bring the experience of other realms, other energies, other dimensions. These are of course only those of the second level (second heaven!) vegetal energies giving access to and opening the autonomic nervous system to phenomena of the unseen vegetal realm that may be either or both out there and/or in our minds. (Narby, 1999 in Pope, 2007, p. 208)

The second (vegetal) stage is also marked by the emergence of consciousness or self-awareness, or the recognition or submersion of either conscious and unconscious processes as the pendulum of growth swings. Through consciousness not yet fully developed in youth, we glide headlong and often merrily into the third stage of development with the activation of animal energies, with social and work pre-occupations and the exploration of group dynamics coming to the fore.

‘Consciousness’ toward the end of this stage (still somewhat-to-largely unconscious) either fully conforms to societal ‘norms’ or remains poised, if composed, (now largely-to-somewhat conscious) to embark upon the fourth stage through which our human energies, along with the struggle to ‘bear fruit’, are established. But during this long developmental journey, achievement of fully Human status — was never fully guaranteed, except through our own efforts at self- remembering, described elsewhere as ‘the Work’ or self-realization by followers of Gurdjieff (Ouspensky 1949; Schumacher, 1977).

85 Our journeys may have paused or doubled-back, for a multitude of reasons, at the junctures of earlier crossroads, those which are centered upon the material, vegetal or animal realms. Our task, in continuing the struggle of human becoming, is to journey well beyond what R.D. Laing termed the meaningless and purposelessness of the “‘divided self’ and the doors of perception and/or the gates of action (that) are not in command of the self but are being lived and operated by a false self” (Laing, 1961/1974, p. 86), or our other-than-human-selves. For some, such a task comes at a high cost, or demands constant vigilance throughout one’s lifetime; for others, is a matter of course. We have passed through several barriers in our journeys and if self-awareness has prevailed, all MVAH energies have been finely integrated into our lives. Such is the story of human life.

It is not larger brains or language which Carl Sagan (1977) saw as the difference between humans and animals, but how they are used over a lifetime. Noting the brain weights and sizes relative to body mass of various species, the largest being human followed by the porpoise, Sagan mused that “Abstract thought, at least in its subtler varieties, is not an invariable accompaniment of everyday life for the average man. Could abstract thought be a matter not of kind but of degree?” (Sagan, 1977, p. 71)

The development of language has also been debated in relation to the question of differences between human and animal species, not only by Sagan, but a multitude of others, since not all species appeared to use highly developed language patterns. “Almost by definition language is abstract and symbolic. But again, this is a socially learned skill: and generally speaking, again, the more complex the animal, the more social learning the adult will have undergone” (Pope, 2007, p. 210).

Further on the human condition, Sagan’s seemingly skeptical position on God and spirituality has been shunned or lauded by scientists and atheists alike, apart from his populist readership. Consider the similarities and differences between the following two of Sagan’s quotes:

The idea that God is an oversized white male with a flowing beard who sits in the sky and tallies the fall of every sparrow is ludicrous. But if by God one means the set of physical laws that govern the universe, then clearly there is such a God. This God is emotionally unsatisfying . . . it does not make much sense to pray to the law of gravity. (Cline, 2016)

86 Science is not only compatible with spirituality; it is a profound source of spirituality. When we recognize our place in an immensity of light-years and in the passage of ages, when we grasp the intricacy, beauty, and subtlety of life, then that soaring feeling, that sense of elation and humility combined, is surely spiritual. (Druyan, 1997)

An interminable raft of philosophers, sociologists, scientists, and creatives have penned thoughts on specifics of human condition, in no particular order of preference, including for example, Pope’s reference to the sociologist Peter Berger’s comments on:

the intrinsic human propensity for unified thought” and “Honest, sustained reflection . . . (which) seeks to unify, to reconcile, to understand how one thing taken as truth relates to another so taken’ (Berger, l970. p. 29). This is the beginning of philosophy, which includes another thing that Humans need: reasons for living. (Pope, 2007, p. 211)

Consider also Clifford Geertz’s (1973) “shared ‘webs of significance’ that make up different cultures” (Pope, 2007, p. 212); and inspiration which seems to arrive “you might say, from perhaps a momentary opening of the unconscious realms of our mind. Perhaps this inspiration comes from some supernatural ‘divine spark’ within us, or perhaps just from the up-welling and workings of our authentic Human Spirit (Pope, 2007, p. 215).

We are also well aware of the term ‘lust’, usually associated with animal magnetism and reserved for animal level energies but which as a human level energy

“can be transformed, if we work at it, into higher, more humane qualities of love and harmony” — but of the people who, for the sake of sustainability, undertake to live a life of voluntary simplicity. This today is real restraint, real prihatin25: and is really valuable abstinence as it also benefits the global community and the environment (Ray & Anderson, 2000 in Pope, 2007, p. 214)

Activities surrounding restraint, abstinence and self-discipline which have physical, emotional, intellectual, psychic or spiritual applications and which are self-imposed practices such as fasting, even if medically advised, have long been argued as beneficial not only for the individual but for mankind as a whole. But now we are beginning to move into the area of values and intents. Where they are void of self-interest but are wide-ranging in scope and purpose, these

25 Prihatin: Indonesian term for fasting or fasting practices 87 may also be viewed as human-specific behaviors. Thus far, qualities which separate animals from humans, e.g. those we might consider embodied in the "z" factor, or the big "H", can now be tallied in the following list:

sacrifice, ceremonies, religions, spirituality, the strata of adherence of religious and spiritual behaviors, revelation which is wide-ranging over the long term, perception of the Great Mystery, the practice of tolerance, working toward becoming fully Human, emergence of the human through graduated stages of growth, the need to make sense of the world and experimentation, the emergence of consciousness and self-awareness, journeying beyond the divided self, abstract thought and language, unified thought, knowledge of reasons for living, culturally shared webs of significance, inspiration, humane qualities, restraint, abstinence, self-discipline, values and intents.

This is a starting shortlist of potential candidates for the exercise of human-level energies. You may argue that some may be removed, but in all likelihood, the list can be extended. Some may be removed on grounds that, in this articulation of the World Pattern of Process, they also fit patterns which are dominant in the expression of animal-level energies, but proof and certainty is lacking, thus far. Many attributes on the starting list can be treated as ideals (Threes), for example, but as such, would not be excluded from the more complex domain of human energies, especially where the results are far-reaching and wide-ranging.

In addition to the quality that human-energies are far-reaching and wide-ranging, a second argument in support of human energies which are distinctly and humanly addressed in their deployment, is that the continued practice (and therefore process) and application of human energies is transformative. A third signifier added to the repertoire of human transformative practices are those which are self-correcting. A human being self-corrects.

At the level of human energies, our purposes are not simply for means of survival, but they are far-reaching, wide-ranging, self-correcting and transformative — together which support the status of human being and becoming across all human cultures and persuasions, regardless of race, color, religion, creed or national origin.

Hence, what is the ‘work’ of the World Pattern of Process? It is the work of being and becoming.

88 This starting shortlist abstracts human energies from animal energies; it is a very “simple method of describing Human being” for which there are no current world-wide subscriptions. Have we lost the plot of Human being and becoming? This shortlist, offered in conjunction with the expression of human energies outlines a way of seeing, or cosmology, which I have developed from multiple learnings over a lifetime, conforms to known developments in both the sciences and humanities, acting as a bridge to their unification on common grounds; and works toward the encouragement, revitalization and re-instatement of the status of human being and becoming through a four-fold process which I and my dear friend and colleague have referred to as the World Pattern of Process.

Thus, I am in complete agreement with Pope’s suggestion that “this holistic cosmological method, this way of looking at human individuals as being made up of four different qualities, types or classes of energies (three natural plus one specifically Human)…(constitutes) a simple, suitable and practical holistic paradigm” (Pope, 2007, p. 225).

What does all this tell us about a human being in whom human energies are dominant?

3.3 The Greater Framework — Ontogeny and Phylogeny

In the Synthesis section, above, I made several references to a ‘greater framework’ — in the reconciliation of pairs (thesis, antithesis, synthesis, or the larger context for yin and yang); in the working together of a set of parts in a framework greater than themselves; in the greater framework of vegetal energies which convert material energies through synthesis; in the wholeness greater than the sum of its parts, and similarly in the utilization of plant energies by animal energies, etc. It follows that the story of human life historically and in the context of our species will point toward “a ‘Greater Framework’ than the Human: where we as a species have come from, and the direction in which we ought now to be heading” (Pope, 2007, p. 182).

Whereas the work of being and becoming follows the natural trajectory of existence and is to some extent supported by unconscious processes, the full realization of our potential as human beings is a journey of consciousness and self-awareness. The expression of talents, for example,

89 is not a ‘solo exercise’ which exists in a vacuum but is a conscious contribution to the welfare of our communities.

Relative to ontogeny, Jung’s theory on the four-stage process of individuation within the individual is a cohesive account of the development of the human being within its own lifespan, as previously discussed. The initial phase of development proceeding from the creation of the human zygote can be termed a Stage One, the random, undifferentiated, whole set of potentialities, which Jung refers to as primal matter. The child goes through the second stage of separation from its parents little by little in the process of differentiation, the stage previously referred to as ‘the divided self’ in order to complete that phase of development before entering Stage Three of the World Pattern, pervaded by a sense of wholeness or integration which Jung refers to as individuation.

While Jung’s markers for the developmental process are undifferentiated being — differentiated — individuated — and whole, Pope calls “this third stage Union, as its coherent wholeness within the person shows its connection (as a Three) with the World Pattern of process” (Pope, 2007, p. 229). The process of individuation proceeds at various rates in industrial and non- industrialized nations, depending on how long children reside in their parents’ homes. After the processes of physical, emotional, and intellectual separation have been completed, the state of being is characterized by the autonomy of the individual in the context of his/her community, who now acts on the basis of his/her authentic self.

So here is the ‘reborn’, dynamic, and fully productive stage Three adult, having attained individuation — Union — within, now working purposefully, and without inner conflict, towards some perhaps worldly, service-oriented aim, or perhaps a more spiritual one. Contentment is attained. (It is remarkable how Jung’s perception of the structure of human life accords with the ancient Javanese.) Whitehead calls this third stage of development ‘the satisfaction’. (Pope, 2007, p. 230)

If somewhat haphazardly, schools for children may assist with the processes of separation by pointing out historical and societal needs such that the young person is freed

from unconscious identity with his family, and should make him properly conscious of himself…Without this consciousness he will never know what he

90 really wants, but will always remain dependent and imitative, with the feeling of being misunderstood and suppressed” (Jung, 1964: 56 in Pope, 2007, p. 228)

According to the Javanese cycle of ‘windhus,’ which are approximately 8-year periods, the third phase of development might first occur during the ages sixteen to twenty-four or which Pope places as late as forty to fifty years,

modern societies are largely ignorant of this third developmental stage of human life…so the positive benefit of the so-called ‘mid-life crisis’ is usually lost…This, though, is not the end of the story. After all, even after integration, we have only reached the third stage of the Cosmology, conforming to ‘animals’ and ‘Air’. However purposeful, integrated and spiritually conscious we may now be, we may still not be fully Human — and humane. (Pope, 2007, p. 230)

In any case, beyond the completion of the Union stage, if it can be realized, the fourth stage ensues. In this, the transcendent stage in which the truly human qualities exert moral guidelines, the capacity to act as a completed human being prevails and is refined or completed. This stage

would entail the abnegation of that same hard-won integrated Self, the submission to greater purposes than one’s own, the conscious decision to surrender as much as one can to the higher purposes of society and/or of The Spirit, or G-d. At this time, freedom, happiness, and faith in the beneficence of the universe appear; the meaning of an individual’s life is revealed, too, and fear of death disappears. Often a commitment or dedication to some finer, greater aim is made. (Pope, 2007, p. 231)

The abnegation to which Pope refers does not entail so much rejection as the sacrifice of lesser impulses in lieu of practices favoring the higher good, or higher purposes, as discussed earlier in the human energies section of this chapter. And while a multitude of studies support experiences of an afterlife, speculations on further developmental stages of the human being in the afterlife cannot be addressed here. However, Pope’s and Jung’s comments on developmental stages are easily recognized, and they “can be seen to conform quite simply and easily to the four stages of the cosmological skeleton, the great World Pattern of Process” (p. 231). Pope also refers to the connection between the human being and its ancestors, now partially addressed by genetics.

91 ‘Our souls’, says Jung elsewhere, ‘as well as our bodies are composed of individual elements which were all already present in the ranks of our ancestors’ (1995:263). A little earlier in the same book he remarks that ‘what I had to communicate to the world about the unconscious [is] a kind of pattern of order and interpretation of its general

contents (1995: 217 in Pope, Figure 3-6: Jung's House (Pope 2007, p. 232) p. 231). Lastly, Pope discusses Jung’s Big Dream of his house (Figure 3.6: Jung’s House), which shows the connections within the individual between the collective unconsciousness and consciousness, and which “obviously pointed to the foundations of cultural history — a history of successive layers of consciousness. My dream thus constituted a kind of structural diagram of the human psyche.’ And, I might add, it corresponds very well to our pattern of Fours” (Jung, 1967:182-185 in Pope, 2007, p. 233).

Thus, in his/her earliest developmental stage, the child is still connected to the collective unconscious and explores his surroundings in a somewhat randomly whole way; proceeds through the process of differentiation as he/she learns about his/her social and cultural connections; synthesizes the work of (self-) development in the formation of the wholly integrated, authentic self; and finally, embraces transformation in the consciously realized self through “submission to greater purposes than one’s own” (p. 231).

Clearly Jung was working toward a description of human development which was applicable to all races and creeds. Other psychologists than Jung proposed more than 4 developmental stages. Erik Erikson proposed eight pairs (trust versus mistrust — 0 to 2 years, through to ego-identity versus despair — 65 years +), and his wife Joan added a ninth stage (which described those in their 80’s and 90’s, written when she was aged 93), in which all prior eight stages have reverse emphasis (Erikson's stages of psychosocial development, n.d.).

92 Maslow’s hierarchy of needs is represented as a triangle composed of needs for physiological (security), safety, love/belonging, esteem and self-actualization. Maslow contended that unless the more basic needs are met, the higher needs cannot be addressed. Coincidentally, if physiological needs and needs for safety can be grouped together (as structural needs), the other needs are easily aligned with the other three stages (vegetal, animal, human) in the World Pattern. However, developmental stages addressed by Freud as psychosexual differ from Erikson’s stages described in terms of ego quality. Psychologists differ on theories about motivation whether unconscious, or primal, etc. — for which reason newer comparative studies are needed to qualify common areas in developmental theories, not necessarily to merge stages of development but to clarify differences and similarities on the nature of each stage. In other words, it is not necessary to ‘force-fit’ other theories to the World Pattern; rather, it can be used (rather like a GPS locator) to situate relationships between existing theories.

As described, the third or working stage of the human process of becoming (Asma) proceeds toward completion through the personal synthesis and identity formation of the individual in relation to the greater whole. But how does this apply to the overall evolution and history of our species?

Parallels between the development of the individual and the development of consciousness in human history have been noted by anthropologists, sociologists and psychologists. In the Origins and History of Consciousness, Erich Neumann attempted to draw parallels between ontology and phylogeny and offers a Jungian viewpoint on the development of consciousness in human beings. A Jungian psychologist and philosopher who drew on mythologies, Neumann and others theorized that at earlier stages of human consciousness, the growth of a split between the conscious and unconscious self occurred. He begins by using matriarchal symbolism and the ouroboros in “constructing a unique history of the evolution of consciousness, and at the same time in representing the body of myths as the phenomenology of this same evolution” (Jung, in Neumann, 1973, p. xiv). Neuman’s argument is embedded in Jungian pschology which relies on concepts such as the animus/anima, the shadow, mythologies, archetypes, and the process of individuation, and it is a rare treatment on the evolution of consciousness of the human species which forms an analogy for perspectives on consciousness and its transformation over centuries.

93 Scholarly detractors objected to Neumann’s ideas that consciousness in women was masculine or had masculine components, (Hillman, 1978) or the reiteration of Jung’s position that homosexuality was associated with the archetypal feminine (Thass-Thienemann, 1973); nevertheless Neuman’s work is viewed as a major contribution to Jungian thought.

The first section of his book deals with the collective emphasis of myth on western consciousness with the original state and unity of consciousness represented by myths associated with the uroboros. The next set of myths describe a separation of the archetypical systems in conjunction with the emergence of the ego. Subsequently the hero figure required for the assimilation of opposites and the realization of transformational elements as represented in Osiris and other Egyptian myths rounds out Neuman’s description of the development of consciousness.

Myths originally examined as indicative of the collective consciousness are further analyzed in the second half of book, this time with an emphasis on the individual’s development in relation to group, individual and collective consciousness which has altered dramatically in the case of modern man.

Modern man lives in an era which is fragmented and characterized by feelings of isolation or alienation, in which former connections to group or community have been lost.

We refer to the problem of the masses, which, owing to the Christianization of the backward peoples of Europe, led to a recollectivization that contrasted very strongly with the high standard of individual consciousness attained by the cultured man of antiquity…The four phenomena — aggregation of masses, decay of the old canon, the schism between conscious and unconscious, and the divorce between individual and collective — run parallel to one another. (Neumann, 1973, pp. 382-383)

In his second appendix, “Mass Man and the Phenomena of Recollectivization” Neumann describes the current state of Western consciousness as having outstripped former norms of development and as having been fragmented, unlike the Indigenous connection to the whole community which continues to be supported through ritual and ceremony.

The acquisition of an individual totem, as in North America, is by no means the rule; on the contrary we have here (in the West) a collective demand that the

94 individual should individualize himself through experience of the "voice," of direct inner revelation, which is quite in contrast to the ordinary life of ‘primitives’, where the totem is inherited. But even then, the totem is usually transmitted through the rites of initiation; i.e., is made the spiritual inheritance of the individual. (Neumann, 1973, p. 423)

Modern man’s disassociation from his primary group, through evolution of consciousness and wider exposure (historically) to other religions, societies, cultural and political systems, etc., “stands in significant contrast to the original group man. On this account we prefer to call the sub-man who dwells in us moderns the "mass man" rather than the "group man," because his psychology differs in essential respects from that of the latter” (Neumann, 1973, p. 438). As Neumann explains,

In the course of Western development, the essentially positive process of emancipating the ego and consciousness from the tyranny of the unconscious has become negative. It has gone far beyond the division of conscious and unconscious into two systems and has brought about a schism between them; and, just as differentiation and specialization have degenerated into overspecialization, so this development has gone beyond the formation of individual personality and given rise to an atomized individualism. Whereas on the one hand we see ever larger groups of over-individualized persons, there are on the other hand ever larger masses of humanity who have detached themselves from the original situation of the primary group… (Neumann, 1973, p. 436)

Modern man, essentially a “mass man,” is subject to “the unconscious mass component (which) is opposed to consciousness and the world of culture. It resists conscious development, is irrational and emotional, anti-individual and destructive. It corresponds mythologically to the negative aspect of the Great Mother” (Neumann, 1973, p. 439). Hope for modern man, however, resides

not so much by the quality of consciousness as by the quality of the whole personality, which for that very reason must be the psychological basis of the new ethos. The growth of conscience, the formation of the superego by adaptation to the values of the collective, of the old men, stops at the point where the collapse of the cultural canon deprives this collective tribunal of its transpersonal bases. Conscience then becomes a Jewish, capitalist, or Socialist "invention." But the "voice," that inward orientation which makes known the utterances of the self, will never speak in a disintegrated personality, in a bankrupt consciousness, and in a fragmented psychic system. (Neumann, 1973, p. 444)

95 It’s not certain Neumann’s explanation of fragmentation and the current state of modern man parallels the Jungian account of individual development, or individuation except in terms of the specialization or sophistication of consciousness achieved, if it is relevant to an overall picture of the development of consciousness in the species. For that matter, a state of fragmentation might be the only possible outcome of diversification and specialization along with patterns of growth in populations, although

“Jung’s three stages of people’s normal psychological development follow the same structural pattern of process, from an initial ‘global’ whole (One) to a divided self (Two) to integrated individuation (Three) — which gives us a reason for the phenomenon on the border between Two and Three of the mid-life crisis, and a picture of how the overall development of an individual’s life ought to progress from the alienation and Separation of Two, to that of psychological integration and Union, Three. (Pope, 2007, p. 237)

My own viewpoint is that the fragmentation of consciousness to which Neumann refers occurred as a result of the psychological impacts of the First World War; whereas beforehand individual nations would not even have imagined that a war on the scale of losses amounting to seventeen million souls could have occurred, now the fully possible occurrence of war on a global scale altered consciousness dramatically. The general populations’ incomprehensibility, trauma and terror which was engendered as a result can explain, at least on a material level, the resulting outcomes in the state of world consciousness. If consciousness on a global scale can be compared to the parts of a whole body, it stands to reason that this body will not achieve wholeness again with further degradation to the contrary, such as what occurred with WWII. That is, the idea of consciousness cannot be seen as an evolving pattern unless it is first understood as a whole.

But to return to earlier reflections on the evolution of consciousness by others, there is general agreement on the state of differentiation in consciousness whereby populations suffered alienation from the insular groups to which they were originally tied — sometime after the practice of ancestor worship (in Europe) and the worship of Gods (plural) was infused with newer ideas, secular and spiritual, affecting the life of the individual. These can be seen as changes occurring when “the original consciousness of belonging, of being at-one-with, part of and participating in Nature and Spirit, became divided — into the modern consciousness we

96 know today, and the unconscious” (Pope, 2007, p. 234). Levy-Bruhl, anthropologist, remarked that “In the days of our earliest ancestors, people lived in a state of participation mystique” (Pope, 2007, p. 233) and others have noted shifts of consciousness evident in times when great men,

Buddha, Confucius, the Hebrew prophets and Pythagoras and Zoroaster were alive and teaching (1988). Joseph Campbell, the great mythologist, suggests it was in Greece around 500 BC, when the great Goddess, or goddesses, were replaced by male — and patriarchal — gods… Jung, on the other hand, places it firmly ‘with the coming of Christianity into pagan Europe’, roughly around 350 — 400 CE… what is not debatable is that it (the division of consciousness) did in fact happen — and gave modern people a rational, critical mind. (Pope, 2007, p. 235)

In sum, the pattern which Pope and others refer to as part of the evolution of consciousness is first the random whole predicated on feelings of one-ness, and secondly the differentiation stage in which reason becomes the arbiter or conduit of consciousness, rather than ‘the Gods’. Was there a follow-on stage? Perhaps, if the establishment of nation-states (a ‘Three’ in the World Pattern cycle) is seen as part of the integration of consciousness, following its stage of differentiation (a ‘Two’). These stages form part of the development of consciousness on a global scale as we understand it. Pope’s supposition is that “A hundred and fifty years or so ago Nietzsche declared that ‘God is dead’ — but today it seems more likely that we modern people have become so fragmented in ourselves and so cut off from everything that it is our own perceptions that are ‘dead’” (Pope, 2007, p. 236).

If the markers in the World Pattern are applied, following a period of integration of nation-states and consolidation of identity in the (world) body politic (a Stage Three), today we find ourselves placed once again in a random whole (Four) in which world consciousness bears upon the development of the individual, albeit fragmented. (Remember, Stage Four is the new One, i.e. in terms of continuing process, Four becomes One again.) As discussed previously, markers for this stage would include wide-ranging consciousness, the return to holism and balance, a preference for actions as individuals and societies which are humane and tolerant, which demonstrate self- awareness, self-discipline, unity of purpose, respect for culturally shared webs of significance, and respect for self-discipline, values and intents.

97 So, where are we? Is the current stage of modern man more or less human and thus a true Four, or a devolution and implosion to a stage Two in consciousness? On the one hand, world-wide we have access to more knowledge of what it means to be human, but on the other hand, has our species as a whole found its footing as a sentient race, fully prepared to act in that direction and capacity? That question remains to be answered. Here Pope reminds us that not looking after the needs of “other less-developed countries and help(ing) to ensure some increase in equity all over the inhabited globe . . . is like ignoring a sick part of our own body — and will only lead, perhaps inevitably, to more dis-ease of the whole” (p. 244). As mentioned by “evolutionary biologist Elisabet Sahtouris in her book Earthdance: Living Systems in Evolution (1999), Gaia cannot become a coherent whole until all the parts (all the different nations) are ‘healthy’” (p. 242). Thus, in the overall sense of the World Pattern, support for parallels between stages of individual development and our conscious development as a species can be linked together.

Reasons for looking at the relationship between ontology and phylogeny vis-à-vis the World Pattern entails possibilities whether individually or overall in communities or groups we are able to qualify the trajectory or status of energies which constitute our milieu in relation to our known environs, and whether the shift toward a more holistic paradigm can be established. In this regard, Pope mentions the hopeful and inspiring work of American sociologists Paul H. Ray and Sherry Anderson (2008) which “documents how the beatniks and the flower children and the hippies of the ’sixties started a societal sea-change into a more natural — and balanced and holistic — lifestyle.” (Pope, 2007, p. 238) As well, she references William Bloom’s

Solutions: The Holistic Manifesto (2004) documents many changes and moves towards Holism and suggests a lot more trends and ‘solutions’ that could help ease our transition into a holistic paradigm, a Three in my terms. His book includes documents such as The Earth Charter, and the Universal Declaration of Human Rights, which all help to point the way to a more humane and holistic world. (Pope, 2007, p. 239)

The term holism, originally coined by Smuts had various applications, for example, “to express the view that the ultimate reality of the universe is neither matter nor spirit,” (Smuts, 1927, p. 120). But Smuts intended that “the primary and proper use (of the term) is to denote the totality of wholes which operate as real factors and give to reality its dynamic evolutionary creative character (Smuts, 1927, p. 127). Curiously, Smuts’ articulation of wholes aligns with stages of

98 the World Pattern, explained as an “ascending order of wholes” provided in the slightly abbreviated list, below:

1. Definite material structure or synthesis of parts in natural bodies… 2. Functional structure in living bodies…e.g. in a plant. 3. This specific co-operative activity becomes coordinated or regulated by some marked central control which is still mostly implicit and unconscious : e.g. in an animal. 4. The central control becomes conscious and culminates in Personality; at the same time, it emerges in more composite holistic groups in Society. 5. In human associations this central control becomes super-individual in the State and similar group organizations. 6. Finally, there emerge the ideal wholes, or holistic Ideals, or absolute Values, disengaged and set free from human personality, and operating as creative factors on their own account in the upbuilding of a spiritual world. Such are the Ideals of Truth, Beauty and Goodness, which lay the foundations of a new order in the universe. Through all these stages we see the ever-deepening nature of the Whole… (Smuts, 1927, p. 109)

Smuts’ work on holism subsequently found expression in systems thinking, complexity theory, philosophy, ecology, medicine, education, the sciences and several other disciplines. Bohm’s implicate order is a case in point for ontological holism and approaches used in complexity theory place a stronger emphasis on inductive reasoning. Part of the ‘work’ entailed in becoming a human being and moving through stages of process which point us in more humane and compassionate directions, rather than remaining fixed in the vegetative stage Two, is through the maintenance of or alignment with the more composite holistic groups in Society (Three). “This, however heretical, may be the most significant benefit of Re-Envisioning ourselves, humankind, and our world according to Gaia’s cosmology” (Pope, 2007, p. 249).

In viewing the greater framework as an ascending order of wholes, especially in the human domain, it makes sense that the greater (expanding, holistic) framework used in this cosmology would be incomplete without further reference to common qualitative values and virtues which are recognized as distinctive to the human species globally.

99 3.4 Human Values and Virtues

Sets of values and virtues which are associated with moral excellence have always been upheld in human societies. The Aristotelian Golden Mean, the Platonic cardinal virtues (temperance, prudence, courage, justice), the Pauline and Christian theological virtues (faith, hope, love or charity in addition to the platonic cardinal virtues), and the Roman virtues personified by various deities (Auctoritas, Clementia, Dignitas, Iustitia, Prudentia, Veritas, to name a few). Jewish, Islamic, Hindu and Buddhist are only a very few of the Eastern cultures which can be mentioned as part of a long list of cultures which hold virtues or states of being in esteem. Because all major cultural dispositions are built around a core set of values or virtues, it would seem futile to argue which comprises the most quintessential set. But there may be another way to view them.

The theological virtues of faith hope and charity, for example, were considered supernatural virtues because they were/are considered inaccessible without God’s help. The Seven Virtues (chastity, temperance, charity, diligence, patience, kindness, and humility) written as antidotes to the seven deadly sins by Aurelius Clemens Prudentius around 410 A.D. captured the European imagination in the Middle Ages. In her work on The pattern of the world, Pope (2007) reflects on the possibility (also reflected in theological debates) of some virtues as being higher or lower orders of virtues and questions whether they are truly human (Fours) virtues.

First of all, the virtues can be categorized in the order of material (Ones), vegetal (Twos), animal (Threes) and human virtues (Fours). In other words, values which are considered communal and social are ‘Threes’ while those considered transformative are “Fours”.

Morals which are societal, or which reinforce group or community values such as those having to do with civic duty are examples of “Threes”. Similarly, though rarely a marriage can be classified as transcendental, “the values that keep a married couple together: love, integrity and perhaps above all the acceptance that marriage is a higher estate — a Three, a more holistic, productive and possibly more spiritual condition — than the single One, or the ‘married but fighting’ Two” (Pope, 2007, p. 266).

Briefly paraphrasing Pope, the material values are related to earth and mineral substances; the vegetal values are personal and individual, more immediate (and competitive) values related to

100 work and family; the animal values are social and communal and operative as group values, such as kindness, sharing, the work ethic (p. 266); and finally the fourth category of values which are those recognized in common globally and considered ‘transformative’:

The fourth and highest category of values is the only set of authentically Human values…These are the more spiritual and transcendental meta-values that are universal and applicable to every human being regardless of ethnic origin, gender, race, religion or culture. In this category are the values which make us genuinely Human, capital H. I also like to call these the ‘transformative’ values, because by putting them into practice and using them constantly they help transform us, inwardly and outwardly. (Pope, 2007, p. 267)

While the World Pattern of Process encapsulates energies which are visible as material, vegetal, animal and human forms of existence, the recognition of virtues or values as intrinsic to the pattern requires a shift in perspective from the visible and processual to the internal and qualitative characteristics of the cosmology. Mankind’s engagement with the nature and characteristics of his/her internal dispositions and pre-dispositions is not new. The Golden Mean and values associated with compassion and helping the poor are embedded in major religions and forms of spirituality.

Historically, all virtues and values have been associated with spirituality, a term whose nuances have recently spilled over from the religions into the secular and have become common currency. “Things previously considered worldly or even unholy are being invested with new spiritual significance, such as the body, nature, the feminine, sexuality, and the physical environment” (Tacey, 2004, p. 5); that is, spiritual matters formerly considered the province of religions are no longer restricted to religions per se. Finding what common virtues can be associated with the ascending scale of the cosmology allows for greater clarity and “reveals a set of practical guidelines that can be used as standards in every area of human activity” (Pope, 2007, p. 268). A scale of values may work where religious judgements no longer appeal, and where things are not ‘good’ or ‘evil’ in their own right but simply higher, or lower, behaviors” (Pope, 2007, p. 269). Although no longer taught formally in schools in such courses as Civics, the need for an understanding of values has not suddenly evaporated. According to Maslow,

The state of being without a system of values is psychopathogenic, we are learning…The human being needs a framework of values, a validated, usable

101 system of human values….At the level of self-actualizing, many dichotomies become resolved, opposites are seen to be unities and the whole dichotomous way of thinking is recognized to be immature. (Maslow, 1962)

Formerly, virtues and moral codes were taught through religions but in most European and American cultures, far fewer children go to ‘Sunday school’ but the need for transformative values has not been lost. The displacement of religious instruction and civics studies has not obviated the need for the practice of personal development and the quest for meaning, even if ‘teaching by rote’ has fallen by the wayside. Again, where the relevance of regular congregational meetings hosted by religions has been lost, many have not lost their sense of practice, or quest . . . it is this same practice which comes into play when we are checking for quotes from the masters (Buddha, Christ, Muhammad, Lao Tsu, Krishna and others,) which have withstood the test of time.

Even if orthodoxy no longer appeals, for many the understanding or practice of higher values is synonymous with the efforts needed for transformation, i.e. if in a jam or a rut, the majority will go back to ‘basic principles’, or values which they have been taught. The great religions (originally Threes in the World Pattern) become Twos when they are polarized and Ones on the Material level of the hierarchy when they become destructive in orientation. So “long as we don’t fall into the trap, the inner prison, of believing that one of them is ‘better’ than the others…. the ultimate aim they have in common, leads us onward in our spiritual Quest (a Four). As the Buddhists say, ‘All the religions are different paths up the mountain’” (Pope, 2007, p. 280). For the purposes of transformation, then, rather than devolution, the utility of a hierarchical scale of values remains applicable to the human species on global and communal scales, but where to find a container or vehicle which enhances personal development and enables “Jews, Christians, Muslims and people of other religions… to worship freely together in perfect harmony” (Pope, 2007, p. 291). In the first instance, consider how the World Pattern enhances our understanding of values within the context of human be-ing.

In order to sort out a scale of values in relation to the World Pattern, Pope uses Linda Kavelin Popov’s list of 52 virtues (to which she adds Gratitude and Harmony) and assigns each with the category of Mineral (M), Vegetal (V), Animal (A) and Human (H). Some virtues are associated with more than one level, such as Obedience’ - as M, V, H; Creativity as H - with caveats;

102 Joyfulness - A, or even V; Detachment - A, but possibly H?; Generosity - A, or H?; ‘Peacefulness’ - V, A - or in highest form H; ‘Patience’ - various! - H? (Pope, 2007, pp. 270- 271). I would add ‘Compassion’ as both A, H, especially where animals are known to show compassion to other species.

Flexibility and Orderliness are assigned (V), as noticeable in the Vegetal Kingdom. Remembering the animal values which are social and communal and operative as group values, (Threes), the following virtues can be associated with the Animal Kingdom (A): Assertiveness, Caring, Cleanliness , Confidence, Consideration (same as Caring?), Courage, Determination, Enthusiasm, Faithfulness, Friendliness, Gentleness, Helpfulness (caring again) Kindness (caring yet again), Love, Loyalty, Moderation, Purposefulness, Reliability (similar to responsibility), Respect, Responsibility (similar to reliability),Trust, and Trustworthiness (reliability again). (See Pope, 2007, pp. 270-271, for Popov’s list.)

Finally, Pope’s addition of virtues (some of which may also be classified as values) to the remaining virtues on Popov’s list which Pope has assigned (H), include the following: Compassion, Courtesy, Creativity, Excellence, Forgiveness, Gentleness, Gratitude, Harmony, Honesty, Honor, Humility, Idealism, Justice, Mercy, Modesty, Patience, Prayerfulness, Reverence, Self-Discipline, Service, Steadfastness, Tact (as a form of courtesy) Thankfulness, Tolerance, Truthfulness (as honesty) and Unity (but only as Popov uses the term, meaning a global vision of Unity: the unity of humankind, H). (See Pope, 2007, pp. 270-271 for Popov’s list.)

Other values discussed in the philosophical traditions — Truth, Beauty and Goodness — have long been considered human values. In the sense that scientific efforts to uncover verifiable information persist, and — despite the marketing of beauty as a consumer product — that Beauty can be ascribed to all orders of existence, and that Goodness is the yearning of human beings, these values may also be categorized as human values (Fours). The notion of high culture has also been degraded through commercialization whereas formerly it was

far more concerned with the human experience and…with la condition humane, the human condition . . . My point here is that, especially at this critical stage in human history, the purpose of high culture (and low — pop, popular ! if for once

103 it could take its mind off ego-promotion and profits) is to remind us that our real task is to work on ourselves and become more balanced, more holistic, more spiritual even. That is, to become more fully Human. Humane. (Pope, 2007, p. 288)

For further discussion on other values and virtues, (purity, integrity, ‘Liberté, Egalité, Fraternité’, and the American ‘Life, Liberty and the Pursuit of Happiness’, Freedom — and Equity as a true Four, and the work of transformation of virtues and values into authentic human being, see Pope, 2007. pp. 280-289.

Thus, other virtues or values can be subtracted or added to Popov’s list of virtues as it is not necessarily definitive but sorting these in relation to the cosmology/World Pattern clarifies what may be classified as a higher order of values (H) from the lower orders (M,V, A) and thus the recent tendency to blur human with animal attributes is again more sharply contrasted. Sincerity and Acceptance as the capacity to accept the nature of things realistically, for example, could be added to the list of human values, but a ‘definitive’ list must be left to other specialists. It is sufficient to note that the cosmology offers a way of ‘qualifying’ these orders for the purpose of general agreement.

Secondly, whether a majority of values or virtues are encouraged inside or outside of religions, it is worth noting that the term spirituality is often associated with them, i.e. that the ‘big H’ — human level behaviors are also considered spiritual behaviors. Another argument for this is that human beings have consciousness, intelligence and feelings while animals and plants do not — even as recent scientific studies argue that plants or animals possess similar attributes. (Ji, S. 2015; Pollan, 2013)

Having consciousness, from which ideas about spirituality originate, presupposes that spirituality is the province of human beings, and not the lower orders of being (M, V, A). However, since M, V, A, H orders are predicated on the localization of energy, this also implies that what we might term spirituality may also be ascribed to energy processes which are not restricted to human beings. Nevertheless, for lack of better terms of usage, and in view of values and virtues espoused within and without religions, spirituality is ascribed as dominant in the Human order of existence, along with other elements (Light, Freedom) previously described briefly in Table 2.2: Stages of Existence and Exemplars in the World Pattern. Therefore, the cultivation of Human

104 qualities, values and virtues is, in a certain respect, synonymous with the cultivation of: “Spirituality: the care and improvement of the soul and/or the Human Spirit in us through patience and self-discipline. Although from the time we are adult we have to work at fulfilling other, lesser, human values, above and beyond them is this Four” (Pope, 2007, p. 282).

In recent decades a resurgence of ceremonies and rituals form spiritual practices within religious as well as non-religious communities, e.g. baptism, puberty rites, and marriage ceremonies, and we may take these rituals as fulfilling needs in human society which act as a prompt or reminder “to be conscious; which remind us of our decision to cultivate our Humanity through the virtues and spirituality; and which remind us to ‘remember the universe’ and/or its unknown creator Spirit, or G-d (cf. Pope, 2002)” (Pope, 2007, p. 280). Marriage solemnized in ceremony is a case in point of a continuing tradition whose original purpose was sanctity, integrity, and purity. As previously indicated in the Zat section, the formal occupation of marital status occurs also on the M, V, A and H levels, where, in terms of the World Pattern, a few more subtle observations can be made:

Here the Two (separate partners) are trying to develop inwardly and move towards a coherent, integrated Three, which is a whole, a holistic and a true marriage — so the sharing of fluids, feelings and other energies is helpful to the spiritual process of two-becoming — one harmonious whole. This may be — and in the industrialized world is — a highly unfashionable idea. However, for a vast number of people living in other cultures, purity (or Integrity) is a high — and certainly fully Human — value. As the Indonesian saying has it, ‘Animals mate when they feel like it. Humans have marriage ceremonies first.’ Therefore, in the effort to work out or frame a global ethic valid for all people, I feel I must include either Integrity or Purity as a purely Human value, plus — last but by no means least — Spirituality. (Pope, 2007, p. 281)

Other mentions which Pope (2007) makes in keeping with the need for values are Stephanie Dowrick’s (Dowrick, 1997) “six chief virtues: Courage, Fidelity, Restraint, Generosity, Tolerance and Forgiveness, ” (Pope, 2007, p. 276) and the Dali Lama’s suggestion to

establish a body whose principal task is to monitor human affairs from the perspective of ethics . . . a group of individuals drawn from a variety of backgrounds . . . with a common reputation for integrity and dedication to fundamental ethical and human values . . . these deliberations would represent the conscience of the world. (Golman, 2003 in Pope, 2007, p. 284)

105 Pope also accords work on the human level with the spiritual dimension of approach:

the spiritual journey is a rocky road… This rocky road is the ‘straight and narrow’ of Pilgrim’s Progress, and Morgan Scott Peck’s ‘road less travelled’ — both metaphors for otherwise indescribable things and events that happen during the process, along the way, on the spiritual journey that is our real pursuit of happiness. (Pope, 2007, p. 287)

The ‘Work’ of becoming Human, or remaining Human, necessarily involves addressing internal needs and care of the lesser-than-human constituents of the human being, which originate from the material, vegetal and animal spheres — needs for practices associated with development, nurturing, communal and social welfare — that are foundational to human existence: “the earlier/lower ones have to be worked at and fulfilled, at least to a certain extent, before the higher ones. As Vittachi always emphasized, ‘Working for charity is destructive if your family is suffering at home’” (Pope, 2007, p. 286). Reminiscent of Maslow’s hierarchy of needs, work on the human level of existence therefore entails the internal realization of the ‘pursuit of happiness’(H) which is not just restricted to the acquisition of goods or property (M) or the satisfaction of personal (V) or communal (A) objectives.

Returning to the overall image of the cosmology which I have been building, it can be viewed from the point of view of lesser to greater scales, or the reverse, depending on which end of the scale with which one is concerned, and especially as this cosmology affords a holistic view of natural orders and processes. Similarly, Human values (H, FOURS), as distinctive from requirements for the fulfillment of material, vegetal, and animal needs) vary through all parts of the cosmology and are the values which we would consider transformative when deliberately and whole-heartedly practiced. It remains part of the great human experiment whether the process of human becoming is best centered in attending to material needs first and human needs second, but in practice, Asma, or the ‘work’, the holistic maintenance and balancing of all needs in the ascending order of wholes, each within its 'greater framework' is required.

Formally, as we saw earlier, Four is another ‘random mass’, an undifferentiated lot (not, mark you, the same: but of the same quality, clout and value) of ‘atomistic’ units. . . Thus, based on the cosmology, I think overall we have managed to arrive at a fairly sensible and orderly collection of Human values, or at least a method of getting there. (Pope, 2007, p. 285)

106 Work on the human level, which includes the process of becoming, answers to the call of the ‘Greater Framework’ or the natural order of development evident in existence. Whitehead’s cosmology also points to the natural advance of species against the backdrop of a ‘Greater Framework’:

One can get an intuitive idea of Whitehead’s meaning by trying to imagine how a bunch of billiard balls, even if arranged in a very complex pattern, could give rise to a higher-level individual. Only if we understand the actual entities of the world to have experience and hence internal relations, Whitehead pointed out, can we do justice to the basic idea of the evolutionary world view, namely, “the evolution of the complex organisms from antecedent states of less complex organisms” (SMW 107, in Eastman, Epperson, Griffin, & Walter de Gruyter & Co., 2016, p. 259)

Now bringing to a close the overall discussion of classification of virtues and values according to the World Pattern, the underlying purpose of doing so is that Asma, or the ‘work’ of this cosmology includes the means for separating higher order values (or virtues) from those classified otherwise and clarifies the transformative potential for human be-ing and for those whose codes of behavior facilitate development and growth on all conceivable scales. This discussion also supports the original composition of the cosmology which has been described in the Zat section and reinforces the ‘Greater Framework’ or the evolutionary scale of the species intrinsic to the World Pattern.

107 Chapter 4: Af’al: What are the results?

Wherefore by their fruits ye shall know them. (Mathew 7: 20, King James Bible)

If time is, as Plato defined it, the moving image of eternity, time reflects in the sequences of change a structure of intelligibility, of intelligence, and of being. Cosmic order and cosmic motion are prior to, and order, the motions of things and the sequences of phenomena both as occurrences and as appearances. Moreover, the motion of the world-soul, which combines the motion of the same and the motion of the other, is prior in nature to the motions of bodies. (McKeon, 1974, p. 124)

If following the premise that ‘Everything is Energy’ and that “Everything is Process”, which has been illustrated through the four stage Idea-Condition-Action-Result sequence, a number of concepts are accrued in conjunction. The first objective was to establish a framework for the World Pattern of Process as a possible cosmology for a way of seeing, amongst other things, common patterns found in both the Humanities and Sciences, for which analogies for processes entailed in material, vegetal, animal and human energies have been drawn. In addition, as indicated in the explanation for the cosmology, we have been able to discern that each of these forms of energy or life forces is embedded or operative within a greater context, or framework, and by implication, greater frameworks or contexts than the human energy exist, especially when the capacity for transformation has been considered. Again, these are all processes which characterize being and becoming.

In the human being, for example, these energies are considered to have followed the pattern of evolution and are ‘nested’ while in the sciences, patterns of energy, Jantsch’s Evolution of Evolutionary Processes and his Co-evolution of Macro — and microstructures which shows the interplay of the ‘four physical forces’(which are energies, actually) — gravitation, electromagnetic forces, and the strong and weak nuclear forces — have been shown to have progressive or evolving outcomes. In both instances (evolution and co-evolution), we have some understanding that while “we must not talk of a ‘life force’ because no such force has ever been found to exist; yet the difference exists” (Schumacher, A Guide for the Perplexed, 1977).

From Schumacher’s perspective, and from the perspective that the four physical forces have contributed toward evolutionary mechanisms on this planet, a ‘greater framework’ is also supposed…but since it can be estimated that all four physical forces have resulted in m + x + y +

108 z factors, they might be considered as progenitors, with different bearings on the production of outcomes (different planets) because the combination of gases and particles for these differs from results found for each planet.

Without concentrating only on the electromagnetic force, it is reasonable to think that matter, water, wind and fire (e.g. lightning) are the orderly results of the way in which the four-named physical forces (see Fig. 2.2: Jantsch’s Co-evolution of Macro — and microstructures) interact with each other — and have provided the constituents of life as we know it to exist on our planet and the diversity of life forms elsewhere. Looking beyond the framework of the four physical forces, the ‘greater framework’ still applies, which explains how we might recognize that originally the four physical forces were somewhat inexplicably ‘separated out’ from the greater silence and emptiness, perhaps through a movement or vibration.

It is also reasonable to think, looking forward as did Ali and Das, (2015) that the concept of the infinite age of the universe supports the idea that the balanced relationship of the four physical forces has also not expired, i.e. that these are not ‘static’ forms of energy or cannot be construed as ‘imbalanced’, or that something like electromagnetic energy operates irrespective of other forms of energy. The recent work of physicist Jeremy England, who was searching for an answer to the question, “When does life begin?” shows that

Under the right conditions, a random group of atoms will self-organize, unbidden, to more effectively use energy…(or how) life could emerge from nonlife… Over time and with just the right amount of, say, sunlight, a cluster of atoms could come remarkably close to what we call life. In fact, here’s a thought: Some things we consider inanimate actually may already be “alive.” (Walsh, 2015)

Therefore, rather than assume only that the effects of energies are individually self — generated or self-evident, their properties must be considered in tandem with the movement of the whole, the whole process, or the somewhat ever-expanding greater framework.

Similarly with human beings in the context of the greater framework, and (as mentioned previously in Chapter 1) also in the context that Whitehead intended in his philosophy of organism, “the subject emerges from the world — a 'superject' rather than a 'subject' (Whitehead, 1978, p. 88). His cosmology of “the four-fold process of becoming (is) intended as a “synthesis

109 which includes yet moves on beyond the materialistic, reductionist paradigm” (Pope, 2007, p. 20).

Whitehead’s four stages of becoming, which correlate with the Idea-Condition-Action-Result sequence and which are not limited to human processes, are dative-concrescence-satisfaction- new given primary phase, in which the ‘decision’ or fourth stage completes the satisfaction ; illustrates capacity; provides the datum; adds determinate condition; is the "decision transmitted" and is the terminal or completed phase in concrescence. (See further notes provided in Appendix A.) Both Whitehead’s process of concrescence (becoming) and the process articulated in the World Pattern involve internal and external ‘factors’ or an interplay of energies whereby the entity or living organism achieves completion and becomes integrated.

While Whitehead focused on the phases of concrescence (datum, process, satisfaction, decision) or ‘coming-to-be’ in what later would be termed ‘Process Theory’, and while he understood that levels of being were ordered in increasingly complex systems, and that while he understood that each complex system was the result of the given or evolved capacity for each living organism, he did not focus on the relationships between each level of existence (material, vegetal, animal, human, God — or higher/greater sources of energy). That is, Whitehead did not determine that each higher level of existence embeds the former while not losing the attributes of the former. This speaks both to the ‘quality of existence’ and the ‘economy of scale’ in ‘the orders’ of existence, from lower to higher.

From the point of view of the World Pattern, because everything that is created, is created in relation to everything else that is created, the human being, therefore, can come to understand that within him the influences of the material, vegetal, animal, human — as well as God’s Will or higher energies (however these may be interpreted) — are implanted within the being (who is subject to transformation…) The effects of each level of energy within each human being accounts for differences in focus between human beings, i.e. the dominance of (the effects of) any one particular ‘lower’ force in a created human being dictates the trajectory of his or her life.

Instead, Whitehead describes growth patterns as ‘appetitions’. Whitehead differentiates between a physical pole and a conceptual pole; as mentioned in Appendix I, “Appetition is at once the

110 conceptual valuation of an immediate physical feeling combined with the urge towards realization of the datum conceptually prehended. For example, 'thirst' is an immediate physical feeling integrated with the conceptual prehension of its quenching” (Whitehead, 1978, p. 32) — but it is a given that various appetitions are subsumed in the process of becoming. What becomes clear in the complex organization of energies in the human being is that while various motivations surface as dominant from time to time, within the overall process, these ‘accessories’ are somewhat balanced or integrated in the human state of being, just as they are in the other (separately considered) animal and vegetative processes of becoming.

Secondly, while spirituality and transformation are often considered attributable to the human life force, clearly it is the working and inter-relationships or balance of all energies which points to an integrated, holistic picture. In speaking of instances of the quintessential Human Being, (qualities of the “Big H”) for example, the ‘whole’ picture, or overall ‘Result’ of the process of becoming is one of integration or balance with other energies internally and externally, rather than that of growth epitomized by destructive, divisive, or socially limited motivations.

Next, because ‘energy’ over the long view conserves itself, or shall I say is self-regulating, it is impossible to define or measure, except at precise junctures (here I am referring to wave & particle concepts), the status of influences (of energies) upon the results of any process. But — something has occurred in this discourse and this refers to the holistic concept that the totality or finiteness of a process is a construct or composite of all considered elements germane to process — without necessarily logging an entire set of known and unknown elements. And what is holistic about that picture, in accordance with natural limitations and capacities, is that we now have the basis for the understanding process as a viable set of qualities which are relative to the energies which are operative externally or are internal to the underlying, developmental process.

Last but not least, Af’al refers to the Results or Outcomes of a process, given that a process is completed. As a Fourth phase or stage of the processual cosmology, it necessarily reverts to a randomized whole as a set (see Tables 2-1 & 2-2 in the Sifat section) — once again revealing a new starting point, or a “One”.

111 To rein in the randomness of outcomes and processes in the fourth stage of the cosmology, it may be useful to provide a sketch of benefits which the World Pattern provides. The fourth stage embraces the totality or completion of the process through which, if we are prepared to look at it holistically, provides an alternate ‘way of knowing’ as well as a set of benchmarks for how to categorize various flows of energy. Through bridging common patterns, the World Pattern conforms to known developments in both the sciences and humanities. It encourages the inclusion of both cultural and scientific forms of knowledge and offers a cohesive method for the review of human motivations, becoming and being. And from the big picture perspective entailed in human becoming and transformative practices, the World Pattern offer an alternative approach to such philosophical questions concerning “What is good? What is truth? and What is reality?”

With regard to all processes whether material, vegetal, animal or human, we are free to consider what has been entailed in advancement to completion, or concrescence which, as it turns out, does not occur without effort or awareness or the “need to change our collective perspective.” (Pope, 2007, p. 296) Consider that the ‘greater framework’ enables us to move beyond notions of existence which are strictly material — provided that we are mindful of the “sequence of four qualitatively advancing categories, and a formal description of A Whole.” (Pope, 2007, p. 297) Without ruling out the internal and external chemical or other life processes which pertain and which some refer to as spiritual, and through working through the Third, but not the final Stage of the World Pattern, we have provided an alternative, inclusive, holistic world view, or cosmology. For those who are not used to thinking in holistic terms, this can present some challenges in approach which have been rendered more inclusive, culturally and biologically speaking, but such an approach yields further insights into energy and process. It is this fourth stage, the ‘Af’al, which enables us to shift our perspectives.

In the Zat section, the concepts or ideas attributable to the World Pattern of Process were introduced as forms of energy and process. In the Sifat section, the differentiation between the material, vegetal, animal and human elements of the World Pattern were outlined, somewhat as containers or receptacles of energy and as a generalized pattern of the Whole. In the Asma section, in which existents were positioned within ‘greater frameworks,’ and the work of ‘becoming’ as part of the overall process, also as reflected in the history of our species, was

112 presented in the form of a flexible framework. In the same section, the big H — human values and virtues were abstracted from those more commonly found in the more territorially limited, animal societies in order to point what becoming genuinely human might entail:

Now we have come to the last stage of process…which formally, is a repeat of stage 1 — that is, it also is an unorganized, random mass of material — but here on a greater scale. And, as we have said so often, this Four, this fourth stage, may or may not or contain unexpected, anomalous, incoherent elements: it may even have Transcendent, perhaps even spiritual and other aspects which have emerged from the completed vision of the Big Picture, Three, in Part 3.

Remember that each one of the fourth stage results may be, in itself, the One of another following process…[whether static, cyclic or processual]… This allows the spiral — the ‘fourtex’ of evolution — to go on, and the upward trend to continue. (Pope, 2007, p. 297)

Pope views this open-ended spiral of upward evolution and growth patterns from simpler to more complex forms as a compliment to “the idea of the universe as benign” which

we can now consider an additional and counteracting law of advancing processes. Or, as the sciences with their quaint notions of labelling would have us call it, a law of ‘negative entropy’….(If)… countless other traditions are right and everything is ‘in process’, advancing, then a Re-Envisioning of the world — as impersonally helpful to humankind as entropy is impersonally harmful — opens.” (Pope, 2007, p. 298)

4.1 Back to the Number Four

A number of processual as well as static fours were listed in the chapter on Zat which introduces the cosmology. In her Af’al section, Pope discusses several other ‘four’ referents. First, if we are looking at a stage four of process as containing or returning to elements of One, it follows logically that Stage two, the differentiation or separation stage, ensues. What this means is that if death occurs at this point, death can then be considered a Stage Two, a separation. In keeping with the process outlined by the World Pattern for physical (material) as well as human levels of being, the idea of spirit or internal being is included. If we equate spiritual processes with internal processes, in a confirmation of possibilities for ‘upward advancement’, the possibility for energy localized in the human being (or other levels of being) is then conserved through

113 continuous process. This is the reason that we consider that death separates the internal essence or energy of the human being from his/her other faculties, the heart, mind and body:

To survive death, then, our life has to be a spiritual journey as well as a material one. To take another simple Indonesian Four that I haven’t mentioned yet, but which is almost Jungian, we are made up of (i) body, (ii) feelings, (iii) thoughts, and (iv) Human spirit or soul. Jung’s four were body, feelings, thinking, and intuition. (Pope, 2007, p. 299)

The permutations of four are pervasive both in the form of patterns and operations. Four is basic to quaternions, rules (+ - x ÷) and fundamental operations in mathematics. Georges Ifrah,

“a recent synthesizer of enormous quantities of documentation on the history of numbers”, wrote that the human adult with no training at all…has direct and immediate perception of the numbers 1 to 4 only; Ifrah goes on to discuss this, calling it ‘the limit of four’, and after some pages of dense argument concludes, ‘There really can be no debate about it now: natural human ability to perceive number does not exceed four!’ (Ifrah, 2000, in Pope, 2007, p. 310)

“4” is awarded a length of discussion in Wikipedia as found in mathematics, religion, politics, computing, science, astronomy, chemistry, physics, biology, logic and philosophy, etc. Four describes the Four Noble Truths (Buddhism), the four great elements (earth, water, air, fire), the four cardinal virtues, is commonly found in mythological, psychological and cosmological structures, is the number of chambers in the mammalian heart, is the valency of carbon, is one of the four physical forces, is one of Aristotle’s four causes (efficient cause, the matter, the end, and the form), is the measure of common time in music (1/4 note per beat), etc. (4, n.d.). Included in this selected list of fours are also the fours provided by Karl Popper and Richard McKeon:

Karl Popper outlined a tetradic schema to describe the growth of theories and, via generalization, also the emergence of new behaviors and living organisms: (1) problem, (2) tentative theory, (3) (attempted) error-elimination (especially by way of critical discussion), and (4) new problem(s). (See Popper's Objective Knowledge, 1972, revised 1979)

Richard McKeon outlined four classes (each with four subclasses) of modes of philosophical inquiry: (1) Modes of Being (Being); (2) Modes of Thought (That which is); (3) Modes of Fact (Existence); (4) Modes of Simplicity (Experience) — and, corresponding to them, four classes (each with four subclasses) of philosophical semantics: Principles, Methods, Interpretations, and Selections.

114 (See McKeon's "Philosophic Semantics and Philosophic Inquiry" in Freedom and History and Other Essays, 1989.) (4, n.d.)

Other processual sets of four, for which an enormous table spanning a book’s length would apply, are pervasive across disciplines. Creativity as a process has long been a discussion in the humanities, for which there are a staggering number of examples other than Jung’s, including the more simplistically-written articles for general consumption ; yet they also can be related to the World Pattern. Jessica Stillman’s four stages of creativity — preparation, incubation, illumination, verification — for example, provides a brief outline of the creative process for lay people.

Pope uses the four natural elements (earth, water, air, fire) to mirror the stages of process, citing first the randomized, irregular terrain of the earth, a “One”, to Water as salt or fresh, and differentiated in the form of clouds, rivers, etc. or in states (solids, liquids, gas) — thus a “Two”, to the air as a moving, dynamic, indivisible whole, (therefore a “Three”) and fire (light of the sun) as shining indiscriminately but on a much greater scale, symbolizing transcendence which is therefore a “Four” (Pope, 2007, pp. 67-68). She also provides several other mentions for Fours in the following list which I have excerpted and abbreviated:

Four was the sacred number of the old earth religions, such as that of the Kelts in Caledonia (Keli-don =the People of [the goddess] Don or Dana = Scotland), and also of Wicca and Druidism, and even earlier animistic beliefs. There were also the four sacred days of the year; the thirty-six Fours of Origen, Christian theologian and philosopher; Fours used as symbolic numbers; as numbers which represent solidarity and completion; fours which are featured in the world’s major religions: Four as the Jewish Dalet, ‘the gateway’, the door to another set of potentials; the Kabala with its ten Sephiroth divides into four major worlds — the four stages of creation from G-d the Unmanifest right ‘down’ into materiality and the Hindu four ways of working toward salvation with the way of the fakir (physical); the way of the monk, bhakti, (feelings, devotions); and jnana, the way of the mind (knowledge, meditation). The fourth way was the way of good works, or karma. (Pope, 2007, pp. 305-307)

She also references Pythagoras’s assigning numbers to abstract concepts including Justice as a four; Aristotle’s Four ‘causes’: (the material, the formal, the efficient, and the final); Aristotle’s four types of reproduction including ‘the abiogenetic origin of life from non-living mud’(as the Britannica expresses it), asexual reproduction (budding), sexual reproduction as in the pollination of plants, and sexual reproduction through copulation as in animals and humans; the

115 Tetrads of Theon of Smyrna, and Cornelius Agrippa; Hippocrates four ‘humours’(black bile, yellow bile, blood and phlegm) which were thought to produce the four corresponding human temperaments — the melancholic, the choleric, the sanguine and the phlegmatic.

Pope also mentions Arthur M. Young’s holistic philosophy of process and his table of Fours (1976b: 154)which relate ancient Fours to modern ones; Gurdjieff’s system of psycho-spiritual work on oneself which he called The Fourth Way; Jung’s many ‘quaternities’ and four basic personality types; etc. (Pope, 2007, pp. 305-309)

The point of emphasizing mankind’s cross-disciplinary interest in ‘fours’ whether they are processual or non-processual is to suggest that the use of a four-fold pattern as a convenience in the construction of theories and arguments affords congruence with natural, fundamental or foundational forms of interpretation.

as polymath Tyler Volk muses, simpler versions do have advantages: My colleagues and I often partition wheat growth into an energy cascade of three or four processes, knowing perfectly well that we are ignoring the complex dynamics of thousands of proteins. Yet we are confident that some aspect of truth will be revealed to us in this simpler division. Pondering graphs of the energy cascade, we try to interpret the state of the whole, and what part each process plays in relation to the others as growth ensues. (Volk,1995: 150 in Pope, 2007, p. 309)

A second example given by Pope is the work of mathematician Ian Stewart who used a “differential equation with only four variables” in the study of a rabbit population (1995: 135), “who says, models with small numbers of variables may be more ‘realistic’ than many biologists have hitherto assumed. Its deeper implication is that simple, large-scale features can and do emerge from the fine structure of complex ecological games” (Pope, 2007, p. 309). And if the argument that everything is energy and everything is process holds ‘true’, it follows that all theories, world views, philosophies, and disciplines which use a ‘four’ or to which ‘four phases’ in argumentation can be applied, these can also be re-envisioned as forms of process.

116 4.2 What is Education?

What are some of the desired outcomes of education? There are many answers to this question. Seen as a growth pattern, we have the stages of life from conception to death: birth, early life, adult life, elder life? Public education is geared only to the first two stages of life. On the status of education, Pope quotes Doris Lessing on the quality of education as being a ‘system of indoctrination’ and a ‘self-perpetuating system’ which delivers an “amalgam of current prejudices” by educators who are “molded and patterned to fit into the narrow and particular needs of this particular society.’” (Lessing, 1972: 17 in Pope, 2007, p. 312.) Pope’s comment, after Wordsworth, that we ‘murder to dissect’ or analyze during a time when this was critical to scientific progress, but now, when calls for education for a sustainable future have become more commonplace, “it is time to synthesize, to see things as organized, coherent, wholes: with parts, that is, which ‘cohere’…above all to see the unity, the integral wholeness, of the biosphere and humankind” (Pope, 2007, p. 312).

Pope also holds that the remnants of draconian, nineteenth century methods of teaching which reinforce that “ life is a product of accident, chance, competitiveness — ‘survival of the fittest’ — and natural selection, and that human life is purposeless and without meaning” (Pope, 2007, p. 313) has contributed to youth suicides or the use of drugs “or other addictions to escape from experiencing what Gurdjieff used to call ‘the terror of the situation’…understandable, given what they were taught in school. Yet since 1900 the sciences have been changing — and it’s about time education changed to keep up with them” (Pope, 2007, p. 313).

The value of schooling is over-rated because ‘values’ are buried along with the sense of meaning or purposefulness, something which could instead be alleviated when the consciousness of abstract thought arises. “Jung also makes this connection, between a young person’s sexuality and his or her awakening abstract thought, mental skills, and curiosity” (Pope, 2007, p. 318). In addition, during high school years, little emphasis is placed on “the knowledge of what it means to be authentically human” and the “aspiration and even the longing for wholeness, completion, and consciousness that Jung calls the transcendent function and which I have called the Human Spirit (Pope, 2007, p. 314). Pope recalls these discoveries in earlier years:

117 For me, the spiritual part of being human was probably the most important discovery I made. That made immediate sense to me; it made all my adolescent and teenage fears and longings, wonderings and despairs, slip into their natural place, and allowed me to recognize the need to search, to quest, to find what I needed….This striving is not at present an ordinary human ‘given’, though. Our own inner self does not develop automatically while our body grows and ages. So, this is not a ‘natural’ process: it is a specifically Human psycho-spiritual process. (Pope, 2007, p. 316)

Similarly, during the ‘quest’ stage which I had become aware of, I made a few decisions. Having had excellent courses in music, mathematics and science in formative years, I avoided psychology for what might lead to a career fraught with knowledge of a disturbing nature and chose world literature over history for its color and life and for its capacity to transfer ideas about humanity and philosophy. A survey of the foundations of the World’s great religions was also in order. Pope sees the ‘quest’ process reflected in new Western spiritual methods as

reaching epidemic proportions…As the comedian Lenny Bruce said, ‘people are leaving the churches and going back to God’ (quoted in Tacey, 2001). Unfortunately, many ‘New Age’ versions of spirituality have become so commercialized that, as Tacey says, their ideas are somewhat off-putting, and even contaminated. (Pope, 2007, p. 317)

Pope draws a similar conclusion to the importance of human values in education via the humanities, especially during the quest/adolescent phase:

In high schools particularly, to flesh out the framework, the concept, of what it means to be fully Human, the ‘humanities’ — as they were correctly called — need to be emphasized. Basically, this means the great literature of the world, including Chuang Tzu, Goethe, Plato, Shakespeare, and the Upanishads, among others. (Pope, 2007, p. 318)

She also recommends the mystical poets, great works of art, guidelines which can be derived from Colin Turnbull’s The Human Cycle (1985) and mythologist Joseph Campbell’s The Hero with a Thousand Faces (1956) “to help address the teenager’s chronic melancholy and can illustrate and illuminate their way forward” (Pope, 2007, p. 318). In elementary years, the parents are also responsible for

fairy tales and Bible stories — that have a deep archetypal meaning (Bettelheim, 1977). Then more of these same stories, with their symbolic ideas and ideals, should be taught in grade schools, and continually encouraged and promoted

118 throughout one’s education — right up to the great, complex sagas of Hinduism, the Wagnerian ‘Ring’ and the Shakespearean tragedies. This will lay the unconscious foundations for a better life, full of meaning (Srikandi, 1966), with which the child grows into an ethical adult and moves on further still to become a fully Human being.

Understanding of the Human condition and its potentials used to be known in some of the oldest civilizations of the world such as India, China, and Java. It was not only ‘sacred business’, it was ‘secret’ business, too: and this was understandable in the days of patriarchy and hierarchies (Three, within the greater One of the pre-modern period)…Today…as societies are moving toward more democracy (which is a Four) there seems no reason for everyone not to be informed — if they so wish — about the possibility of further and more spiritual human development. I suggest that the classics and the great literary works from all over the world be taught in school to bring richness, color and infill to the basic — cosmological — outlines of the human condition. If this were to happen there might — just might — in coming generations be hope for the future, a real shift of paradigm, and some Great Awakening to a more conscious, transcendent humankind, a Four, alive in a sustainable world. (Pope, 2007, p. 320)

Pope’s recommendations are values-centered and thus, a main criterion for the purpose of education is to facilitate an understanding of what it means to be a human being. In a sustainable world, recipes for values education might take similar, if even more specific routes. But values education which loses track of this central tenet and is not tied to what it means to be a human being for the learner, fails. This is where the ‘Pattern that connects’ succeeds: a second criteria for education in a sustainable world must be to facilitate the development of human talent. The question that pertains here revolves around the educator’s capacity to facilitate development such that connections between the individual and the real world are opened and expanded. That capacity implies that the maxim, “Know thyself” has been understood; anyone who does not know himself/herself cannot know others and cannot make such connections. The world as body and the body as world, how are these things connected?

I had several interesting conversations over two decades with Sudarto Martohudojo, the wise man from Indonesia who I mentioned had written about the “Four States of Marriage,” starting from the first occasion at age twenty-one. (Only a few years before his passing away in the early nineties, he would become my father-in-law. See Appendix C for further information relating to his article.) It was he from whom I first heard that

119 Knowledge is power. It is a tool with which you can open the mind. For example, if you are a priest and you need your congregation to listen to you, what do you do? First you will tell them a story and especially, you will make them laugh. But how will you make them laugh? You need to ask yourself, “Where do I laugh from?” and you can feel, “From my stomach.” So then, you will speak from there. (personal conversation, August 1971)

We know that students pay attention to certain information at separately individual times; they are not guaranteed to digest whatever they are expected to learn in tandem. So how to facilitate the learning process? What things in the learner cause him or her to pay attention to specific information and not other information? In other words, “How do others (than us) learn?” I would then come across several theories of learning, the first one being in accordance with the etymological root meaning of the word education, which comes from the Latin, duco, ducere, “to draw out.” Around the time I had obtained a teaching certificate, Sudarto explained that we can assist the child’s needs from the outer, but the point at which the inner needs meet the outer needs is when education occurs. In other words, the educator provides teaching external to the learner’s world, in a sense which penetrates the inner layers of the self of the learner and which at a certain juncture meets the direction of the inner self of the learner (which at the same time has been reaching out). Thus, the equation for education and learning is “from inner to outer, and outer to inner.” Learning occurs at what others have described as an “Aha” moment.

In the early years of teaching I had several inner experiences. For instance, I couldn’t sleep at night because various things which students had spoken about during the day would return to my mind at night. This was an unusual experience which lasted for my first year of teaching and something which I never heard any of the other teachers speak about in staffrooms in B.C. Finally, on a visit to Indonesia again, Prio Hartono, a close associate of Sudarto’s, a lawyer and university teacher in Jakarta, suggested that the reason I couldn’t sleep was because I had an inner connection with the students. Also, I was only being receptive to the students rather than ‘penetrating’. “When you want someone to learn something from the inner self,” he said, “all you need to do is point your finger, like this,” he said, pointing to my brain, “and the information will be accepted.” Of course, the gestures he had used were symbolic of his deeper meaning — that I should speak from my inner self and with confidence. Around this time, I discovered that asking myself questions about what ways to teach (in this case, ‘reach’) an individual student proved useful. Spontaneously the answers to how to arrange curriculum, and what materials to

120 use, would come. Teachers might consider asking themselves such self-reflective questions as, “If you want innovation, how are you innovative?” Such experiences speak to how the content of education can be developed and benefits from collaboration with other teaching professionals or curriculum teams. They also answered a question I used to wonder about, which was, ‘How do I know what I know?”

To digress slightly further on the question of the nature of education, it is having to do with answering the question What is a Human Being? or more particularly, What is Human Be-ing? — and facilitating the capacity of students while not losing sight of the importance of the transmission of values. For this reason, some study of ‘ways of knowing’ is extremely useful for the educator. One of the reasons I visited Indonesia and other countries in the first place was to find out — experience — whether people thought differently in other countries.

Facilitating capacity sometimes boils down to knowing what the needs of others are. We are adept at knowing our own needs but often are unaware of the needs of others, and groups or societies of others. Civics and religious courses used to teach what good civilians and Samaritans were but often the connections between individuals and their families, communities and societies were not modeled or emphasized. The teaching of connections between human beings and plant, vegetal and animal worlds is crucially important.

While the Western World is ‘positioned’ to help societies with higher levels of subsistence needs, often such needs are addressed only when politically expedient or for some political or economic advantage. So, to ‘begin at home’, another way to awaken social consciousness is to pay attention to the ‘world-soul’ as body; in other words, education programs in the West need to emphasize ‘doing’ on behalf of others. But coming to the place where individuals are comfortable with initiating change for the better and on a greater scale comes only through the development of “adequatio” or capacity for self-knowledge in conjunction with others of like mind who are ready to consider the needs of our ‘lesser-advantaged’ societies. With respect to the work of ‘becoming human’ which involves our individual efforts to gain self-knowledge, the development of widespread educational programs which encourage ‘doing’, despite the current political climate, are needed:

121 After self-knowledge — or perhaps along with it — comes the ability to change things, the ability to ‘Do’ as Gurdjieff called it. What this means in other words is attaining the will-power for activism. Along with that comes also a deep and abiding appreciation of the needs of the natural world around us: and perhaps the first of these is for humankind to care for it. ‘Honor thy Earthly Mother . . . ’ (Pope, 2007, p. 324)

Thus, on the ‘big picture’ scale, facilitating talent involves not only self-knowledge but knowledge of the other (individuals, groups, societies) and the teaching of connections in accordance with what “is” (material, plant, animal and human,) and in accordance with what exists internally and externally between our body-worlds and our world-souls.

we need to work at awakening our social conscience…we in the Western world need…to put as many resources as we can into advancing the developing world. Ignoring the disparity between rich and poor nations, (as Elisabet Sahtouris, 1999 says), is as unhealthy as neglecting the health of parts of our own body. (Pope, 2007, p. 324)

Educators benefit from expanding their repertoires about ways of knowing. One of the most useful concepts I was able to formulate about educational development was linked to explanations I heard in talks given by Muhammad Subuh Sumohadiwidjojo when I lived in Jakarta for a decade. (He also made several world journeys by invitation to multiple cities beginning in 1957 when he and his wife were first invited to England by the mystic philosopher and teacher, George Ivanovich Gurdjieff.)

On one occasion, Bapak Muhammad Subuh had been talking about the coconut tree and how its root system was tangled mostly across upper layers of soil. He was pointing out that even though the root system was collected mostly toward the surface of the soil, nevertheless in gale force winds that particular root system adequately supported the long trunk, being highly flexible, which would bend and not break. Thinking organically those days, what he said caused me literally to draw out a few diagrams on root systems for various trees, and as I was doing this, I wondered to myself, ‘why was he talking about the scope, rather than the depth of the root systems?” In a flash while drawing these systems I understood that as an educator I needed not only to understand the depth of education needed, but the scope — and similarly, not only that the purpose of educating individual students is for depth but also for scope, but thirdly, that the metaphor of the trees and their growth patterns is analogous to the nature of individual students!

122 One step further, educators need exposure to ways of knowing which enable them to work with knowledge. And ways of knowing are not only comparable to plants, they are comparable to types of soils, as described at length in Susila Budhi Dharma and other talks. The following paraphrase of an explanation concerning soils is not included as a direct quote but is excerpted from a talk26 given by Pak Subuh27 in Lima, Peru on April 4, 1968:

Our inner worlds are constituted of four factors (or energies), comparable to soils. These are the fertile soils; the sticky clay soils that are both fertile and infertile; the hard, stony soils; and soils that are like sand, the kind you find in the Sahara. What happens when you try to grow something in each of these soils?

Let us say that you are descended from, or somehow become, fertile soil, which supports the widest variety of growth. If your inner nature is like fertile soil, the best of soils, the knowledge you receive develops rapidly. Let us say knowledge is like rain. If the soil is able to absorb the rain easily, development occurs easily and rapidly, especially if effort (e.g. study, school) is put into growth. Such effort, like fertilizer, brings about excellent results: fruit that is good to eat, needed by and useful to society. (And remember the human being in the Asma chapter who can self-correct? This kind of soil seems to replenish itself.) Such is the case for fertile soil.

What of the other types of soils? Clay soil, often found near riverbanks, has both fertile and infertile qualities. You will notice in a person whose inner nature is like clay soil that this kind of soil can be sticky or cling or can be easily dispersed everywhere. If this sort of person is blamed for something they will prefer to blame others and do not like to, or will not admit to being wrong when they make a mistake. The fertile side of this soil (inner qualities) is that it is very valuable. It is the second-best soil and persons with the nature of this soil represent good persons who like to share their good fortune with others, so that they are able to contribute to society.

Stony soils do not absorb rain easily, which runs off and collects in pools or can stagnate on the surface for long periods and may even give off a bad smell, or host bacteria that are harmful to human life. Alternatively, these soils can still grow plants that are of medicinal or nutritional value. If a person’s quality is like

26 These talks are not publicly accessible. This paraphrase, however, uses several short phrases quoted in the original Indonesian translation. 27 Indonesian naming conventions are very complex, differing for population/geographic sectors, e.g. Javanese, Balinese, Sudanese, Acehnese and differing in the context (formal, informal conversations) of usage. Ordinarily the given name or first name is often used ‘like a surname’ or in formal address by those familiar with the person, (except where honorifics or titles must be included on formal occasions). For instance, Sudarto Martohudojo would be called Bapak or ‘Pak Sudarto by those he knows, and Mas Sudarto (formal title of nobility) more by strangers who do not know him well, or on formal occasions. (See also https://en.wikipedia.org/wiki/Indonesian_names). 123 this, even though he or she has acquired spiritual or worldly knowledge, he or she can also be harmful to others or a threat to society. For example, if their inner nature is like stony ground, many intelligent or wealthy personalities can still cause poor people to suffer through their instructions or teachings or through their practices.

Rain which falls on soils which are like sand evaporates quickly, in other words, the knowledge received is of no use, and it is practically impossible for growth to occur under these conditions. So, while all types of soil receive many of the same nutrients (sunlight, rain and other nutrients,) sandy soil offers very few if any benefits to others. In fact, rays of the sun which find this kind of soil do not penetrate and the soil instead remains baking hot. Whatever might be of benefit, evaporates! Asking persons who have this quality of soil not to fight or harm others has no effect. Thus, if advice of benefit falls on sandy soil, what is the likelihood that it will be absorbed?

Let us say that human beings are composed of these four types of soils, human — fertile, clay — animal, stony — vegetable, and sandy — material; their compositions vary in such a way that one type of quality will for the most part, tend to be expressed more often on average than the others. And for each of these soils, there is a corresponding direction of energy, or passion. And let us say also that the fertile soil is passionate about finding goodness, or truth, balance or spiritual attainment; that clay soil is passionate about ‘having’ something, having this or that, (‘having sex’, for example); that persons whose natures are represented by stony soil are passionate about provoking conflict, criticizing or arguing with others; and then that persons whose natures are comparable to sandy soil can be very focused or passionate about destructive behaviors, or about being as materialistic as possible. This does not mean there can be no changes or that a person who has a poor or rough character will not be able to contribute to society, because there are stories of evidence to the contrary, but development of character requires effort, which not everyone is prepared to make.

What will be the difference between a person whose energy is focused entirely on balance or goodness and a person whose energy is focused entirely on profit? The former might not easily survive if overly generous and gives everything away… so what is needed is to find the right balance — nearly impossible for some, without effort, which can sometimes take a lifetime…Similarly, if living in harsh conditions, it will not be a simple matter to survive easily or to find the best solutions over the long term.

Kuwait, for example, brought in fertile soil and layered it on top of the sand until it became fertile and they were able to grow all kinds of produce, and so that is a way of seeing how to work at finding the right balance. (Sumohadiwidjojo B. M., 2010)

124 Or consider 2500-year-old methods which Indigenous groups used for producing their richest soils. Terra Preta, or cultivated black soils along the Amazon basin, are now being re-modeled in the 21st Century. Terra Preta soils remain fertile today through former application of charcoal (charred corn husks, organic wastes, excrement and bones) in plots 1-80 hectares in size, “even with little or no applications of fertilizers” (Biochar Consulting Team, n.d.). In that case, what is applied can have centuries-long, lasting effects.

The above-mentioned analogy of soils to inner content or internal landscape which Muhammad Subuh Sumohadiwidjojo referred to in scores of his talks was a useful way of knowing, a template which helped in the matter of understanding students and their talents. In the example of the soils, we are to look at the outcomes — how to know who a person is from how and what they prefer to learn, how long it takes to learn or to absorb knowledge in order to produce results, what sort of results are likely and under what sorts of conditions certain results are likely.

Templates which are useful ways of knowing can also be drawn from world literatures and psychology. The Wayang plays, for example, based on the Mahabharata and Ramayana cycles, have 144 characters which are familiar to Indonesians…a Dutch woman who ran an orphanage one day said to me, “Why would these children need to be concerned with identity crises like the way they talk about these things in the West? They already have 144 models to choose from (and be familiar or identify with).” But what I am referring to is a way of knowing or identifying the needs of students which can be useful to teachers, which involves developing some psychological — if not intuitive — perspicacity about personalities and how things work.

Knowledge is like a seed. What becomes of it has much to do with the nature of the seed, how and for what purposes the knowledge is developed and brought to fruition. In short, education which facilitates an understanding of what it means to be a human being;28 the development of human talent; our connections to the real world; and ways of knowing embodies the sine qua non of teaching and learning. Similarly, with educational processes, the task of educators follows not only the type of seeds to be planted, but how they need to be cared for over the short and long term in order to produce sustainable results.

28 See Appendix B: How to Describe a Human Being for an example of curriculum. 125

4.3 Where are we? (and) Where do we go from here?

Truth can never be told so as to be understood, and not be believed. (William Blake, The Marriage of Heaven and Hell, composed between 1790 and 1793)

Dear Nordhoff, in this case I know only what you tell me is the truth. And you could be mistaken. As for the truth always coming out, why, I think it never does. But even if it did, who would know? (G. Vidal, 1876)

The Living Letters Story I must tell you a story about truth. It is so old in my being now, I can barely remember the details. Nor can I remember who told it to me or whether I read it in a book. I simply remember coming across the story some time in my early twenties, well over 40 years ago. The story is about a man (or woman, let's not forget the women) who was a seeker of spiritual knowledge, who went into the jungle. Someone had told him there was a wise man living in the jungle who could help him find the answers he needed. Well, the man who went into the jungle found the wise man, who put a metal band around the man's forehead and gave him a very large book to read. “When you read this book,” said the wise man, “you will only see the words that are meant for you.” The man found, indeed, that what the wise man had said was true. When he looked in the book, although the book was hundreds of pages long, he could not read anything but the phrases on the pages that were meant for him, and these phrases sort of popped out of the text — or became visible — only to him. Everything else was too blurry to read. And he realized that it was not because of the metal band he was wearing, but astonishingly that somehow, those were the only words he could read. This is a story about truth, and how truth works, for those who care to understand it. Truth resonates in the same way a vibration resonates within the being. It is as though somewhere in the heavens, a gong has been struck, which resounds within your being . . . and you find yourself reading "Living Letters". But I must say, if you never wear such a metal band, you will never know the truth of this story . . . 29

In keeping with the outline which has been presented of the World Pattern of Process, Pope and I (and surely others share similar views) see our populations as cycling through a stage Two in the process of becoming human, marked by “separation and fragmentation, both in ourselves and

29 Rasunah Marsden, unpublished prose.

126 from the world…but humankind now seems to be teetering on the precipice of this particular stage (Two-becoming-Three) in human development.” (Pope, 2007) This stage would be the point at which efforts that support

a new paradigm of integration, of syntheses and consilience is promoted, encouraging us — individually and collectively — to move on to the stability of Three, (but) climate changes and other natural disasters may overwhelm us before our conscience — our internal criterion of human goodness and Truth — can rise and be integrated into our conscious awareness. (Pope, 2007, p. 320)

Despite much talk about Kuhn’s paradigm shift, the work of the sciences, for example, has not quite shifted “from an entropy-driven universe to a vision of an organismic, universe-in- advancing-process…(but) Since the advent of quantum theory, and especially in quantum mechanics where weird things appear to happen, the physical sciences have had to broaden their scope” (Pope, 2007, p. 321).

Similarly, within organizations in business, politics and education which find themselves at crossroads in which smaller factions emphasize the divisiveness and separation (Two) and threaten to split off, the “way forward” is to follow the pattern. Rather than follow the deconstructive pattern back toward the state of material chaos, the way forward through a path which focuses upon the integration of disparate elements, synthesis and consilience (a Three) is recommended.

Similarly, because current ideas (such as those put forward to the U.N. and other organizations in international circles) on matters of global governance, economics, climate changes and other matters of human import are not routinely or widely accepted by both developed and underdeveloped countries, the implementation of internationally approved policies on a global scale (not least for the sheer immensity of populations involved, scope of needs and focus on highest possible proportion of recipients who would benefit from concerted efforts on a global scale) therefore remains a pipe dream until efforts to address the lack of unity on crucial issues become more widespread and reaches critical mass.

127 Pope has suggested that Gaia’s cosmology, a term she borrowed from William Golding and which she equates with the World Pattern, can provide “some clearer ideas of truth” and she indicates that there are

four qualitatively different levels of Truth. Empirical truths (One); speculative and mythological truths, and truths in separate fields (Two); and multi-level and comprehensive truths which embrace and unite a variety of different phenomena and/or apparent paradoxes (Three) — because what is true on one level may not be true on another. What Four, the fourth level, of truth comprises I can only suggest might be truths of the Spirit. These may well seem random, as they depend entirely on a person’s adequatio as Schumacher calls it (1977: 49 — 71): that is, on their own level of being and/or quality of perception. So even Four, then, is probably not the ultimate Truth, capital T. Yet a framework of four levels of Truth does, I consider, give us a workable approximation, and a methodology for looking further. (As Jung once said, ‘every truth is the last truth but one’). (Pope, 2007, p. 322)

It is left to the reader to determine whether higher levels of truth or reality other than those restricted to human abstraction exist, but in relation to a processual cosmology within which qualitatively advancing levels of being can be recognized, and within which ‘fours’ revert to ‘ones’, or to newly formulated paradigms, such a notion is hardly unreasonable. On the other hand, man’s capacity for the emergence of new paradigms remains limited; not only are new paradigms long in preparation and subject to enormous resistance, but wide acceptance of new paradigms (Kuhn’s Cycle) are feverishly slow in implementation. This is what we are witnessing today in the long shift from the industrial to the technological, to sustainable, energy-efficient societies.

Although there have been no lack or recommendations made, new ways of thinking are needed to approach sustainability on our currently envisaged horizons. Despite Whitehead’s work on process and the cosmological implications of the World Pattern, and however obvious the need, the basis for acceptance and implementation of solutions remains under-valued and under- supported. This may have much to do with the difficulty with synthesizing and redesigning approaches to human development as well as looking for ways to bring together multiple world views under a single banner, i.e. under a new cosmology whose underlying structure supports the well-being and sustainability of all facets of the living world. As demonstrated, the World Pattern of Process, as a cosmology which encompasses the interests of living beings beyond the

128 material and empirical sphere, offers insights into steps which might be taken to address human discomfort and sustainability. This is not an insignificant matter, where the need to bridge gaps between the humanities and the sciences is concerned, for as Laszlo has mentioned:

Cosmology is a physical science, yet it is one that must provide reasons for the possibility of other sciences. A cosmology that does not explain the conditions under which nature evolves beyond the sphere of physics is distinctly flawed: sound cosmological theories must show how matter configures into ever more complex and ordered systems in space and time…Cosmology, in this sense, is the mother of all natural sciences — though as a rule few cosmologists take this role to heart’ (Laszlo, 1993: 193 in Pope, 2007, p. 324.)

We have new doors to open. Everything is energy, and everything is process. Everything is a form of vibration not necessarily visualized but often localized as matter and plasma-centered, whether intrinsic or extrinsic to animate beings, or about-to-be living beings. Moving forward, more (home)work is needed, which speaks to such pulses of energy, within and without the humanities, within and without the sciences; which speaks to connections between all life processes; which speaks to movements which result in things which come to exist, exist, and pass out of existence… Are these the vibrations, forms of energy, processes or movements which came when things naturally or artificially existed or somehow came out of ‘nowhere’ or out of states of emptiness? And what were some of their results? Have I described some of their underlying momentums/propulsions/ impetuses? These are some of the things which I hope I have addressed, and which comprise part of what we need to understand and be aware of.

Having completed a general description of the four stages of the World Pattern of Process, a cosmology, and in order to widen scope for applications of the World Pattern, in Part 2 of this dissertation, I intend next to extend correlations for the World Pattern in three areas selected for their focuses on the alternate, the past, and contemporary world views, respectively), i.e. in an Indigenous Cosmology, in the long-established ‘Great Chain of Being’, and in an analysis of some of the more recent processual Theories of Everything.

129 Part 2: Correlations and Connections

Part 2 concerns applications of the World Pattern and is an analysis of what occurs when the World Pattern of Process is applied to an Indigenous world view, to the Great Chain of Being and to Theories of Everything.

130 Chapter 5: Indigenous World Views & the World Pattern of Process

in time which sanctifies or existence which typifies the natural illumination of all things, between particles of dust which permeate the air we breathe, between shadows irradiated by lamplight on the screen, dust, leaves, stars scatter, are folded away (Marsden, 2011)

In this chapter, I intend to explore correlations which can be associated with the World Pattern via an Indigenous world viewpoint — selected as a well-known cosmology which originated in antiquity and is known and practiced today. The method of analysis I am using in this section entails identifying the more obvious correlations between the Indigenous world view and the World Pattern of Process, noting in what ways these are linked to the World Pattern, and finally, expanding on the relationship between Indigenous World Views and the World Pattern.

Indigenous Cosmologies are known for their emphases on spiritual processes, story, values, being and becoming, relational views and cyclic patterns (quaternities). Within Indigenous circles, “All My Relations” and the standpoint that all beings (material/Earth, vegetable, animal and human) are imbued with spirit are key principles of Indigenous cosmologies. These principles support the development of a Grand Pattern of Process which can be drawn from an analysis of the Anishinaabe world view and other contributions forwarded via Indigenous research.

While the term “Indigenous” refers to all Indigenous cultures, it must be noted that Indigenous cultures are culturally specific in worldviews30 and practices, i.e. that foundations of Anishinaabe culture cannot be equated with other Indigenous cultures. As noted by Dorothy Christian in her dissertation,

More recently, Indigenous scholarship has moved into the realm of action and transformation by illustrating concrete examples grounded in their specific Indigenous ways of knowing and doing that speak to some of the differences between their worldviews and the Euro-Western worldview. (Archibald, 2008; Armstrong, 2009; Billy, 2009; Cohen, 2012; Ignace, 2008; Michel 2012; Sam

30 I have not capitalized the term “world view” except in titles. I am using the term “world views” to refer to formalized cosmological systems, and using the term worldviews to refer to collective views held by a specific group. 131 2013; Simpson, 2008, 2012; Young Leon, 2015). Invariably this approach leads to a very specific way of knowing that is related directly to a specific land base. Each Indigenous culture is unique because their body of cultural stories provides them with their principles of how to live on the land. This more comprehensive understanding includes the spiritual aspects of the multi-dimensional relationships that illustrate layers of relating beyond the physical reality. (Christian, 2017, p. 149)

That being said, the World Pattern focuses upon the elements or components of living energies and in particular, at the level of human being, upon shared values and practices. In this regard, the implicit understanding intended is that foundations of various world cultures, including Indigenous cultures — while diverse — share a ‘unity in diversity’.

The Anishinaabe and other Indigenous societies have always understood that they are positioned to contribute to the enrichment of human being — physically, emotionally, intellectually and spiritually, whether through relations with non-Indigenous societies, or internally within our own societies. The values of a sentient Human Being include wide ranging feelings and comprehension about earthly matters; he/she is able to “apply his ability to the needs of society….[and he/she] will do nothing to betray the highest standards” (Sumohadiwidjojo M. S., 1957, p. 271). Life cycles, cycles in nature, natural processes, dreams, and the workings of spirit beings are part of the Anishinaabe world view, and support for a framework or structure of a grand pattern is established through the lens of Indigenous being/becoming and living processes, with implications for knowledge and world hypothesis.

In the same way that Western academics can benefit from a processual cosmology “fit for Gaia” (James Lovelock’s term) a door from the other side opens…In the same way that Indigenous peoples’ contributions in the form of values and power relations designating interrelationships between all forms of life energies and life cycles remains ‘current;’ so current and urgent work is needed in academia which provides a needed ‘re-envisioning’ of those same values and power relationships, and interrelationships between all forms of life which remain at stake. A re- envisioning of general systems theories and cosmologies, which can lead to a much longed for meeting place between Western and Indigenous thought which benefits all mankind, is required for the sustainability of life forms on Mother Earth. Reciprocal efforts from Indigenous and non-

132 Indigenous domains which place the human being at the intersection of the caretaking of all world(s) becomes the means of transformation…

Repeatedly in academic papers on Indigenous topics, one comes across common themes. In no particular order of ‘importance’, these include that the basic element of ‘four’ serves to illustrate cyclic or life processes; the theme that all creation is imbued with spirit; the theme that all creation is inter-related, as indicated in the phrase, “All My Relations;” and a fourth, perhaps older theme which has been handed to successive generations is the belief that Indigenous peoples have always engaged in making contributions not only to their own communities but to all human societies. A cross-section of such themes from Anishinaabe and other Indigenous cosmologies, are explored in this chapter, beginning with the notion of “four,” in order to draw correlations between Indigenous theorizing and the World Pattern of Process as a holistic paradigm.

5.1 Fours

The Toltec shaman, Don Miguel Ruiz’s Four Agreements are encapsulated in the following four maxims: be impeccable with your word; don't take anything personally; don't make assumptions; always do your best. Having good intentions makes a good starting point for all journeys. A far majority of natural processes, inherent in life patterns, are easily categorized Figure 5-1: The Four Directions in patterns of four, or as (Benton-Banai, 1988, p. 63) quaternities.

133

Many Indigenous patterns of process, often referred to as journeys over lifetimes, find representation as ‘Fours’:

The Four Directions: East, South, West, North (Fig. 5.1) The Four Seasons: Spring, Summer, Autumn, Winter The Four Stages of Life: Birth, Youth, Adult, Elder The Four Times of Day: Sunrise, Noon, Sunset, Midnight The Four Elements of Life: Earth, Fire, Water, Wind The Four Races of Man: Red, Yellow, Black, White The Four Trials of Man: Success, Defeat, Peace, War The Heavenly Beings: Sun, Moon, Earth, Stars

Some of these patterns may be considered static or cyclic while process is inherent in other patterns, including those which are evolutionary. Many Indigenous creation stories, for example, recognize the pattern of evolution through story cycles which are focused on the earlier relationships between great spirits, spirit beings, or sky beings with plants and animal ‘relations’, the animal naming ceremonies and relationships with human beings, who were the last created beings to arrive on the planet. Indigenous patterns of four are complemented by patterns of four which I have itemized elsewhere as follows:

ONES, TWOS, THREES, FOURS (structures) chaos, separation, union, transcendence mineral, vegetal, animal, human (Chain of Being) undifferentiated being, differentiated, individuated, wholeness (Jung) creation, separation, union of opposites, new creations (Pythagorean) Zat, Sifat, Asma, Af’al (Sumohadiwidjojo, Sufi) dative, concrescence, satisfaction, new given primary phase (Whitehead) thesis, antithesis, synthesis, [new thesis] (Hegel) idea, condition, action, result (Rasunah)

Links between the above-mentioned patterns of four rests upon the belief that process is fundamental to all existence and is representative of holistic patterns and completion. Patterns of four are also found commonly in Indigenous cosmologies world-wide and represent static, cyclic or transformative processes.

134 Michael J. Chandler, Emeritus Faculty at the University of British Columbia argues that a focus on “process-oriented signature ways of knowing and being that especially mark how Indigenous communities conduct their mental affairs” (Chandler, 2013, p. 95) would serve the preservation of Indigenous cultures more efficiently than an emphasis on their material contents and artifacts. Because “Indigenous groups in Canada and elsewhere have recognized that their own cultures commonly approach problems in ways that are more holistic and more attentive to relational and contextual matters than is typically true for the cultural (Western) majority,” Chandler calls for new, more fully-fledged accounts of “what is and is not distinctive about Indigenous ways of knowing.” (p. 95) Such endeavors would support the recognition that

the traditional ways in which Indigenous persons understand the knowing process are increasingly said to set themselves apart from more traditional Euro-American thought by being, not only more holistic and relational, but by opening up space for mental life to be seen as context-dependent, truth as being collectively established, and life as being animated by spiritual as well as material considerations (p. 95).

I am of Anishinaabe descent and my Uncle explained that to find balance in life, we must spend time daily in each of the four rooms31: spiritual, emotional, intellectual, physical. Other teachings were taught in creation stories, ceremonies and other medicine teachings.

The Seven Grandfathers were the powerful spirits who watched over human beings. They sent one of their helpers to find the human who could be “taught how-to live-in harmony with the Creation;” seven journeys were taken to find the child, accomplished after the Oshkabawis (helper/spirit messenger) travelled “to each of the four directions” (Benton-Banai, 1988, p. 60). Once found, and as instructed, the helper traveled with the child to the four quadrants of the universe and instructed him for seven years — after which time the boy was introduced to the

31 Both the numbers four and seven are prominent in Anishinaabe teachings, but I will focus primarily on teachings where the number four predominates. In stories (and other cosmologies) where the number seven is important, interpretations of the Anishinaabe cosmology are enriched. For example, on the Four Directions Website, Elder Lillian Pitawanakwat interprets the medicine wheel —for the purposes of Ojibwe curriculum - as a combination of the seven cardinal directions (sky, earth & spirit are added), the seven stages of life: “The Good Life, The Fasting Life, The Wandering Life, the stages of Truth, Planning, and Doing, and The Elder Life” (Pitawanakwat, 2006, p. 2) and the Seven Grandfathers. Within her curriculum, stories accompany explanations for each of the directions and the seven stages of life.

135 Seven Grandfathers. Within the lodge he was instructed in the meaning of the Four Directions and their colors. “These colors represent the four races of man” (p. 63). Today these colors are often used in depictions of the medicine wheel,32 ‘adopted’ in recent decades mostly for curriculum or teaching purposes. 33

Benton-Banai explained that the meaning of the gifts from the Seven Grandfathers was revealed on the human’s homeward journey with an otter, reached at the time he had become an old man. On reaching his companion’s people, the otter (see Fig. 5.2) showed them the ‘true’ four directions, through swimming first to the “East and then back to the middle of the lake. He then swam to the south and back to the middle. The otter did this with each of the four directions” (p. 65). Figure 5-2: Four Directions — Otter (Benton-Banai 1988, p. 64) Midewewin or Medicine teachings were developed over centuries and range through eight degrees, the first of which is Otter. Each degree is built on the knowledge of the former degree:

32 Neither Johnston nor Benton-Banai mention the medicine wheel in Ojibway Ceremonies or the Mishomis Book, nor was I able to find any stories (in English) on the origins of the medicine wheel, despite the fact that, especially since the 80’s, the concept of the medicine wheel (as used by Ojibwe and many other First Nations) is proliferate in indigenous literature and on websites. This lead me to the conclusion that the medicine wheel originates from teachings about the four directions and other quaternities associated with traditional stories and ceremonies, but is not specifically referenced as such in the older, traditional stories.

33 Four Directions figure and Otter’s Four Directions Figure is scanned from (Benton-Banai, 1988, pp. 63-64)

136 Through these ways the people were able to develop a rapport with all the other beings of the Earth who shared the same space and time. They were able to communicate with all the other things of the Ishpiming (Universe). They understood that they belonged to the Four Levels of the Earth: the Mother Earth, the plant life, the animal life, and the human beings. In this chain, the human beings were the last to come. It was understood that human life could not survive without any of the preceding levels; while the other levels could survive very easily without the human beings…The people were given a gift of unlimited development. But this development had its dangers…its twin. The people could help themselves, but they could also destroy themselves. (my italics, Benton- Banai, 1988, p. 73)

In Basil Johnston’s description of participants in the Midewewin ceremony walking four times around the Midewigun, he explains that this protocol:

was intended to symbolize the quarterly divisions existing in time, space, life, events, order, thought and dream. There were four seasons in the year; and there were four points on the earth. There were four orders of existence and four species in the animal world and four races in man’s world. There were four levels of dream; and four degrees in the operation of the mind. And there were four stages as well as four important events, in each individual’s life. As four parts, four times, occurred and recurred in the natural order — so man regulated his ceremonies into four parts: the preparation, the ceremony, the re-enactment, and the feast. By going four times around the Midewigun, the priests represented this principle in their ritual. (Johnston, 1982, p. 106)

Several versions of the Anishinaabe creation story exist in our communities, which correlate with an orderly evolution of species from the earth, plant, animal and human species. After the creation of the swimming creatures, plants, insects, crawling things and four-leggeds, “Gitchie Manito then took four parts of Mother Earth and blew into them using a sacred shell. From the union of the Four Sacred Elements and his breath, man was created” (Benton-Banai, 1988, p. 3).

Connotations of the word ‘Anishinaabe,’ the people’s name, are derived from the creation stories:

It is said the Gitchie Manito then lowered man to the Earth. Thus, man was the last form of life to be placed on the Earth. From this Original Man came the Anishinaabe people . . . In the Ojibway language if you break down the word Anishinaabe, this is what it means: ANI NISHINA ABE FROM WHENCE LOWERED THE MALE OF THE SPECIES (Benton-Banai, 1988, pp. 2-3)

137 Thereafter, another calamity, an epidemic, caused the human beings to begin to die out again, which is when “the Great Mystery sent four spirits to the people to teach them wisdom and medicine…Sired by Epingishmook (The West) and born of Winonah (To Nourish From the Breast), a mortal woman. Each of the four spirits performed some deed and left a legacy for the benefits of the people” (Johnston, 1982, p. 165): The four spirits were named Mudjeekawis (Starting Son), Papeekawiss (Son Who Breaks), Chibibabos (Ghost Rabbit), and Nanabush, Messenger of Kitche Manitou and “an orphan…who would be man one time, and spirit another” (p.165).

In Benton-Banai’s version of the creation story, the Original man, whose first companion given to him by Gitchie Manitou was Ma-en’-gun (the Wolf) travels over earth and names all creatures, fulfilling the task set by Gitchie Manitou. The Naming Ceremony is derived from recognition of this practice. In both the Mishomis Book and Ojibwe Ceremonies, a medicine person is asked for a name, and today, trusted Elders or grandparents are sometimes asked for a name, which is arrived at through a process which can take up to several months and which often includes prayer, dreaming and fasting. A feast is prepared for all attending and tobacco is offered when the name is announced to the four directions.

All those present repeat the name each time it is called out. In this way the Spirit World comes to accept and recognize the young child with the new name… [and] recognize him as a living being. Thereafter, the Spirit World and all past relatives watch over and protect this child. They also prepare a place in the Spirit World that this living being can occupy when his life on Earth is at an end. (Benton- Banai, 1988, p. 9)

The name which is chosen can reflect who the person is or who the person will come to be or needs to be. It has everything to do with awareness and understanding the nature, characteristics and the life experience of the person in a spiritual context. A search continues for a new name through fasting, vision, dreaming, etc. until it arrives; receiving the name has its own process which is different for each person or elder who is asked to provide a name and those who give the name are subject to the spiritual process involved. As such, the process in itself is fascinating for both those who give and those who receive the name, which is acknowledged in ceremony.

138 In some (Anishinaabe) ceremonies, 4 women and 4 men may be asked “to be sponsors for the child (who) proclaim a vow to support and guide the child in his development” (Benton-Banai, 1988, p. 9).

The ‘reflexive’ approach that is thoughtful and considerate of Indigenous relations to others as well as our relations to ideas34 is woven into our actions and stories and has also been established internationally in the contributions made by Indigenous academics and researchers. Statements made by Indigenous scholars Shawn Wilson and Jo-ann Archibald emphasize that “the four R’s, Respect, Relevance, Reciprocity and Relationality” are needed to guide Indigenous research. Referring to an article written by Verna Kirkness and Ray Barnhardt, (1991) Archibald recommends the four R’s as a guiding principle for post-secondary education. (Archibald, 2008, p. 12) In accordance with the World Pattern, these values position elements of Indigenous teaching and learning within the holistic and transformative framework (a stage Four).

A complete selection of systems or patterns of FOUR found in Indigenous world views cannot be presented in a single paper and deserves much further elucidation. Theoretically, the reasons that ‘fours’ are so prevalent may point not only to a concrete aspect of ‘Indigenous representation’ but to a natural stability, utility or representational usage of ‘fours’ found commonly in other cosmologies and in the soft and hard sciences (architecture, psychology, systems theory, theories of everything, biology, education, mathematics, etc.) However, it is essential to understand that ‘fours’, as found in Indigenous cosmologies, often signify observations of natural processes over millennia. This is not to essentialize the idea that instances of four are dominant in Indigenous thought; but that they are prevalent — reasons for which are arguably mysterious, complex and in a way, perhaps more foundational than we have yet realized.

34 We commonly accept that all our ideas come from ourselves or others, but which or how many come from “other- than-human beings”? How might those ideas arrive? Are they carried by the winds, or the spirits of the air? 139 5.2 All Creation is Imbued with Spirit

The spiritual foundations of Indigenous thought are often encapsulated in teachings or beliefs in which patterns of four are emphasized: in the seasons, races, stages of life, directions and their colors; in the degrees of knowledge and teachings of the Midewewin; in the four levels of the Earth, in patterns of development, in ceremonies (e.g. the significance of walking four times around the Midewigun); in the creation of Man from the four elements; in the repetition of four in ‘the natural order’; in the four parts of ceremonies; especially in stories and oral storytelling; and in naming and other ceremonies.

Beliefs about spirit and spirit beings are common in Indigenous Cosmologies, as for example in the Anishinaabe creation stories mentioned in section “Four,” above. Spirit is associated with the relationships created and arranged by Gitchie Manitou, where the human being derives the source of teachings which are passed forward. Stories, ceremonies, prayers, dance and feasts are ways to communicate in a spiritual way.

Stories are as important as the storytellers and the listeners — all who participate are sharing spirit. One day my father told me that I didn’t need to ask questions, if I simply observed (listened or used my senses), there wasn’t a question I couldn’t answer myself. The Anishinaabe term for this is “Gnawaaminjigewin: Knowledge from observation. To look, to see, to witness. Following the knowledge from somebody. Seeing what is being done.” (Rheault (Ishpeming'Enzaabid) 1999, p. 157)

Gnawaaminjigewin, firsthand knowledge, also includes alertness and awareness, especially a growth in awareness which may be in part based on instinct and intuition which guides the listener’s attention. Eventually the practice of listening centers the listener in the knowledge that everything is related. More accurately, it is the knowledge that the observer and the observed are not separate, they are ‘related’ and that a teaching and learning process is inherent in this action. The key learning which arises from Gnawaaminjigewin is that we are all related (“All My Relations”) — a learning that eventually applies to everything that can be observed: earth, plants, animals, human beings and the spirit world infused within all creation and which binds them together. As such, my first Elder was my father (inclusive of grandparents, mother, aunties, uncles, Elders, and eventually, all other extended relations.) Once the idea that everything is

140 related finds acceptance, the related idea, similar to ‘everything in its place’ or ‘everything has a place’ opens the door to the journey taken to discover the ‘nature of all things’ or the ‘nature of nature’, which can only be based on experience. In turn, ‘firsthand knowledge’, or experience reveals that the essence of particular natures, or spirit, within all created beings can eventually be discovered and personally understood.

Some of these types of knowledge and listening have been explained at length by Rheault, (abbreviated notes, below):

Bzindamowin – (Way of Learning from Listening): Acquired Knowledge…a sort of way of coming to knowledge that develops from hearing cultural stories. This knowledge is acquired through exposure to cultural stories since they have within them implicit lessons and directives for living a good life. (p. 75-76) Aadizookaan – The other side of the cultural story is found in the meaning of the Anishinaabe word for a cultural story: aadizookaan. Aadizookaan is considered a non-human person; i.e., the spirit of the story. (p. 78) … There is a constant change, as in life, of the form of aadizookaan. The cultural storyteller, as the human voice of aadizookaan has the added ability to ‘shape’ the cultural story, to make it appropriate to the time and to the situation. Nevertheless, the cultural storyteller is in a spiritual union with aadizookaan; the message that aadizookaan shares, that is being expressed, remains constant through time. (p. 79- 80) For the Anishinaabeg, it is understood that the aadizookaan tells them a story of something that actually happened in the past. Again, the past is seen in different ways. There is the human past; the history of the people and of events that took place before the present. There is also the past of non-human beings. This is not to say that there are in fact two pasts, one for humans and one for non-humans, but rather different dimensions of the same past. (p. 80) Anishinaabe Kendaaswin – Traditional Knowledge - This refers to knowledge that is passed down from one generation to the next through ceremonial teachings. (p. 82) Manidoo-Wahidin – (Seeing in a Spirit Way): Revealed Knowledge. Revealed knowledge is that knowledge gained through events that are considered spiritual. These events may be dreams, visions, or intuition. (p. 88) Manidoo-minjimendamowin – (Spirit Memory): Spirit Identity. Physical life begins at conception. The union of a mother’s and father’s physical essence combines to create a physical body… This spirit memory is something that transcends time and space. It is said that all the experiences of my ancestors can be revealed to me throughout my life. Part of my responsibility in physical life is to ‘remember’ this knowledge. (Rheault (Ishpeming'Enzaabid) 1999, p. 96 & 97)

141 Aside from the belief that all creation is imbued with spirit, the creation story itself is set within a larger historical context. In a story about the Waubunowin, the Society of the Dawn, Johnston writes that

[the tribal storyteller] spoke of the beginning of all things in the vision of the Great Mystery; and of the mystic origins of the Anishinaabeg. He spoke of the four Spirit Beings who were sent to help the people; and of the five Water Beings who tested the people for their kindness, and then gave them the reward of knowledge. He told his listeners of how the Anishinaabeg established settlements across the land; and of how one band, travelling far in search of the Land of Dawn, was led back home by the sacred shell. (Johnston, 1982, p. 127)

Johnston points out both the teachings of the 8 advisors to the Waubunowin — and their qualities, which illustrated “all that was worthy of praise in human conduct” (p. 127), refers to the intrinsic meaning of “The Good Life”:

Each person has a path to follow that our Elders called The Path of Life. The stories you will hear tonight are about men and women…who kept to their path as revealed in vision…They withstood ridicule without taking revenge; they saw marvels without flinching. And although they were tempted by comfort and by plenty, they persevered in their journey. Such men and women have been granted long life.”

“Life began with vision”, Tikumiwaewidung said. “The Great Mystery saw. The Great Mystery created. And what the Great Mystery created, he will one day end. Our Elders say that once again, as in the days before the Anishinaabeg came to be, waters will cover the earth. On that day, all things will come to an end. (p. 127)

A separate section of Johnston’s book, devoted to the History of the Anishinaabeg, tells of how the Great Mystery “brought rock and fire and wind and water into being (from which) substances he created the sun and the stars and the earth and the seas” (Johnston, 1982, p. 163). After creation of the plant and animal beings came the creation of man. “To all the creatures had been given some of the mystery,” Johnston’s history then tells of a flood which destroyed all including man (except some water animals, fish and birds). It is only then in the history that the story of the re-creation of man occurs, in which Geezhigoquae, Sky Woman, asks for a companion. Below the sky, the animals, birds and fish

invited her to come down from the skies to rest upon the back of the great turtle (North America), who they had persuaded to rise to the surface.” It is the muskrat

142 who surfaces and offers soil. “Geezhigoquae took the lump of earth and, with her finger, traced it around the rim of the turtle’s shell. Then she breathed upon it; and the soil spread, covering the turtle’s back, growing into an island which our forefathers called Mishee Mackinakong (Place of the Great Turtle)…There, on the island, Geezhigoquae gave birth to twins, a boy and a girl. They were called Anishinaabeg (Good beings or Spontaneous Beings). (Johnston, 1982, p. 164)

The idea that all creation is imbued with spirit is also noted in the work of countless other Indigenous academics. In his section “Foundations of Indigenous Epistemologies” Cajete refers to metaphors (Tree of Life, Old Man, Sacred Directions, Sacred Twins, Trickster, etc.) used in various stories “(as) the philosophical infrastructures and fields of tribal knowledge that lie at the heart of American Indian epistemologies” and it is the “rightful orientation to the natural world (which) is the primary message” (Cajete (Tewa), 2005, p. 73)

For many nations the seven sacred directions including Zenith, Nadir and center and the symbolism of “natural phenomena, colors, animals, plants, spirits, and holy winds (kinds of thought)” (p.73) assists with placement in the natural world and serve as an expression of the “multidimensional fields of knowledge and the phenomena of their physical and spiritual worlds” (p.73). Similarly, in keeping with the Stage Four holistic, integrative and transformative framework discussed in the World Pattern of Process, Cajete expands upon the development of fields of knowledge, environmental orientations, and integrated thought:

Extending the metaphor of environmental orientation and processes inherent in the sacred directions to education, we may speak of seven elemental yet highly integrated kinds of thought that form the foundations on which the vehicles and contexts of Indigenous education rest (Cajete, 1994). These orienting foundations may include the Environmental, the Mythic, the Artistic, the Visionary, the Affective, the Communal, and the Spiritual. (Cajete (Tewa), 2005, p. 73)

The mythic stories of the people form the script for cultural processes, teachings and experiences — some which were recorded in oral stories as having arisen from fasting or dreams or vision. After briefly describing each of the forms of integrated thought, Cajete describes the Visionary, Mythic and Artistic foundations as

Form[ing] a fourth dimension for deep understanding of our inner being… this triad of foundations springs forth from the twin that represents the teaching, learning, and innate knowledge of our inner self .…The Affective, Communal, and Environmental foundations form the other triad of tools, practices, and way of

143 teaching and learning that complements the understanding of the first triad. This might be called the Summer Twin or the highly interactive and external dimension of Indigenous education. (p. 75-76)

Cajete teachings are that the foundations of Indigenous thought rest upon the spiritual underpinnings of Creation and nature:

In traditional American Indian life, the context in which these foundations interact is the Spiritual-Ecological, the seventh orienting foundation of knowledge and process. It is the Spiritual that forms not only the foundation for religious expression but the ecological psychology that underpins the other foundations.

…A primary orientation of Indigenous education was that each person was in reality his or her own teacher and that learning was connected to each individual’s life process (Cajete (Tewa), 2005, pp. 76-77)

Prayer is another form of acknowledging spiritual foundations. It can arrive consciously or unconsciously. Prayer is the beginning of an undertaking, journey or process and all living beings undergo processes. Ideas about the way to pray can be spontaneous or elaborate. Even the smallest of physical gestures, such as the placement of grains of tobacco on the earth or over water can be a form of prayer because prayer forms a connection between the elements — the earth, plant, animal and human spheres of creation. Ceremonies, then, acknowledge the fundamental, respectful and spiritually-based practices of Indigenous peoples.

In the Anishinaabe traditions, the Seven Grandfathers stories, rendered orally for centuries, form the basis of a respectful code of living with the understanding that all creation is imbued with spirit:

Each grandfather gave the boy a gift from a vessel in the lodge. These gifts are known as “the Seven Grandfathers”: Zah-gi-di-win (Love) To know love is to know peace Ma-na’-ji-win (Respect) To honor all creation is to have respect Aak-de-he-win (Bravery) To face the foe with integrity Gwe-ya-kwaad-zi-win (Honesty) In facing a situation is to be brave. Dbaa-dem-diz-win (Humility) To know yourself as a sacred part of the Creation Nbwaa-ka-win (Wisdom) To Cherish knowledge is to know wisdom De-bwe-win (Truth) To know all of these things (Benton-Banai, 1988, p. 64)

144 Spirit-centered concepts or beliefs are emphasized in academic research by other Indigenous societies. The growing cadre of Maori scholars serves as another example of the widely held Indigenous position that all creation is imbued with spirit, which

the Maori Elder, Sir James Henare describes mauri as the vital spark or energy of life in all creation, a force which originates from the Primary Life Force . . . Thus, everything that exists has its own life force, its own mauri which must be protected in order for life to be sustained and for the maintenance of ecological as well as human wellbeing. …Other Maori knowledge holders and scholars have described this life force or mauri, as “the binding force between the physical and the spiritual” (my italics, Barlow 1991, in Stewart-Harawira, 2012, p. 11-12)

These perspectives on life forces or spirit extend to the environment, which is also alive. The spirited nature of the land is revered in “song, customary practice, and subsistence life styles, rituals and practices associated with birth, healing, death” (p. 4). Furthermore, the spiral form favored by the Maori is explained as reminiscent of connections not only to all planes of existence in the cosmos but also to our relationship with the past, present and future:

the world was “sung into being” by the gods. From a Maori cosmological perspective, therefore, the double spiral35 form is at once an expression of the nature of Being and existence, of genealogical connection from the earth to the cosmos and back, and the vehicle by which our world is sung into being. As a hermeneutic and traditional symbol, it also represents the cusp on which we find ourselves at this critical juncture in time, the cusp of our own great Turning, towards an urgent reconsideration of the fundamentals of our socio/politico/economic ontologies of being; to a reconsideration, in fact, of the kind of world we are singing into being… (Stewart-Harawira, 2012, p. 4)

…In Maori cosmology, the double or Archimedean spiral form demonstrates the interrelationships of past, present and future, of time and space, of spirit and matter. It represents Te Korekore, the world of raw elemental energy, pre — creation; Te Po the world of potentiality, of seeking, emerging and coming into being; and finally, Te Ao Marama, the emergence into light, into wisdom, into full being-ness. (Stewart-Harawira 2005, pp. 34-35)

35 this double spiral is also reminiscent of the double helix: "In 1953 James Watson and Francis Crick published their theory that DNA must be shaped like a double helix, [which] resembles a twisted ladder. Each 'upright' pole of the ladder is formed from a backbone of alternating sugar and phosphate groups." (Unravelling the double helix, 2016) 145 Because of the scope of Indigenous philosophies, larger scale cross-cultural studies of principles which support human development, transformation and growth across lifespans (“Fours”) is needed.

5.3 All My Relations

Figure 5.3 derives from a verbal explanation given to me by an Indian man named Wandering Buffalo from the northern Athapascan region who had received these teachings from his Elders. The meaning of his Indian name indicated that he would bring back to his people what he found in his travels. A number of concepts and philosophies are embedded in this particular diagram. For instance, the ‘signifying’ elements for each of the

quadrants refer to the sun, water, earth and Figure 5-3: The Four Directions — air. Here again, the four colors36 originally Wandering Buffalo represented four races; that each of the races had their own contributions to make to human societies; that the existence of other races was known to Native peoples pre-contact, and that humanity consisted of the unifying characteristics in each of the four ‘colors’. On the one hand, ‘All’ races are ‘One’ and on the other, humanity is incomplete without all races. This explanation echoed the Indonesian understanding that each race had their own wise men and forms of wisdom or understanding.

36 Note: The same four colors may not be used on all Indigenous medicine wheels (some use blue instead of black) and the colors may not always follow the same sequence. 146 The Spiritual, Emotional, Physical and Mental spheres of activity comprise other attributes of the wheel (sometimes called the ‘Circle of Life’) which encapsulates the holistic view of the human being. The “Indigenous view of educating the whole person” (Wilson S., 2008, p. 23) derives from the ‘four rooms’ or spheres of human activity. Thus, the Anishinaabek and other forms of Indigenous pedagogy follows as far as possible the path of “teaching and learning which places learners at the center of their own being” (Chartrand, 2010, p. 10).

As a whole, the concepts illustrated in this ‘medicine wheel’ support the inter-relationships between elements and the Indigenous conviction that ‘we are all related,’ which in turn explains the phrase, “All My Relations,” in turn which is inclusive of the material, plant, animal and human forms of creation, all of which have spirit or energy. What is often misunderstood in non- native circles is that Indigenous ‘relations’ include spiritual associations, which are extensive and universal in range. Amongst knowledge keepers in Indigenous communities, we can appreciate how the concept is expanded:

Myers, Seneca knowledge keeper brings deeper understanding to the term All My Relations… From his Iroquoian perspective, Mike Myers recognizes his maternal and paternal grandparents as the moon, the Caretaker of the Tree of Life who still lives in the Sky world, the Ocean and the Thunder. What he does not explicitly state is that they are all entities with living energies. (Christian, 2017, pp. 145-147)

In Benton-Banai’s book, it is the Original Man whose experiences are the foundation of ceremonies. More specifically, the medicine wheel has been used extensively as a teaching tool which “bases” itself on traditional teachings but is not (to my knowledge) original to our people in the sense that any centuries old stories support its creation. However, to the extent that the medicine wheel has been used by Ojibwe First Nations and organizations since the 1900’s as a model in curriculum or as a form of facilitation of circles, and in as much as this method has been used to convey traditional teachings (e.g. about the 4 directions, stages of life, etc.) — the wheel serves its purpose as a representation of wholeness.

Variations of the Anishinaabe creation story which refer to the original ‘Family’ and the earth and water elements are contained in the Mishomis book. These are also reflection on the human being’s relationship to his/larger cosmological family. The moon and sun are Grandmother and

147 Grandfather of the earth. The Creator of this family is called Gitchie Manito’ (Great Mystery or Creator). The Earth is said to be a woman who is called Mother Earth because she preceded man on earth and from her come all living things. Water is her life blood. It flows through, nourishes her, and purifies her.

5.4 Relational Knowledge

While each Indigenous nation holds its own world view, many of the elements described in each are common to a majority of Indigenous teachings, and although Indigenous paradigms or worldviews are derived from separate cycles of traditional and teaching stories, they rest upon:

the fundamental belief that knowledge is relational. Knowledge is shared with all of creation. It is not just interpersonal relationships, just with the research subjects I may be working with, but it is in relationship with all of creation. It is with the cosmos, it is with the animals, with the plants, with the earth that we share this knowledge. It goes beyond the idea of individual knowledge to the concept of relational knowledge. (Wilson S. , 2001, pp. 176-177)

Relational Knowledge with stories, ideas, knowledge, relationships, events and the environment are also commonly emphasized in articles written by Indigenous scholars. In her Ch.5, Stories as Indigenous Methodology, Kovach refers to the “process that Jo-ann Archibald calls storywork… which focuses on the inseparable relationship between story and knowing” (Kovach, 2006, p. 94).

Wilson (2008) describes the importance of relationship-building and relations, relationships with our ancestors, story examples of relationships with people that are strengthened through conferences, events, conversations and relations with the land as being common to the experience of Indigenous peoples. “There is no distinction made between relationships with other people and those that are made with our environment. Both are equally sacred. The environment has its own teachings” (Wilson S. , 2008, p. 87).

148 Wilson connects relationality to Ceremony: “the purpose of any ceremony is to build stronger relationships” (Wilson, S., 2008, p. 11). In the broader context, “research by and for Indigenous peoples is a ceremony that brings relationships together” (Wilson, S., 2008, p. 8).

Expanding on the parallels between Heisenberg’s Theory of Uncertainty (surrounding the impossibility of knowing both the location and velocity of an electron) and Tafoya’s ideas about the connections between all living beings, Wilson links Tafoya’s statement that “an idea cannot be taken out of this relational context and still maintain its shape” and Tafoya’s postulation that

it is not possible to know exactly both the context and definition of an idea at the same time. The closer you get to defining something, the more it loses its context. Conversely, the more something is put into context, the more it loses a specific definition. (Wilson S. , 2008, p. 8)

Relationality involves maintenance of balance between all living elements engaged in relationship. Concurrent with the idea that relationality is not divisible, that subjectivity and objectivity are related, and that elements of equations which are linked relationally cannot be subtracted with the result that relationality is maintained, Wilson adds, “we cannot remove ourselves from our world in order to examine it” (Wilson, S., 2008, p. 14). In surgery, the removal of one organ or limb results in new internal relations whereby the body performs adaptive or compensatory measures in response — which are not always successful.

On the scale of Indigenous research worldwide, “the first peoples of the world have gained greater understanding of the similarities that we share” (Wilson, S., 2008, p. 15). In the sense that insights into Indigenous scholarship cannot represent ‘whole’ cosmologies in the rendering, i.e. that the voice of a handful of researchers cannot reflect the richness and variety of Indigenous cosmologies, we need to understand that unless the researcher’s community is aware of his/her scholarly activities, the outcomes of the research may not find wide support , in keeping with the communal understanding that “the whole of the paradigm (or cosmology) is (always) greater than the sum of its parts” (p. 70). In reflecting on his own research, Wilson adds,

research components themselves all have to do with relationships. The ontology and epistemology are based upon a process of relationships that form a mutual reality. The axiology and methodology are based on maintaining accountability to

149 these relationships. There, that sums up the whole book in one paragraph. (Wilson S. , 2008, p. 71)

In other words, the concept of relationality includes reciprocity and accountability between speaker and listener, researcher and researched, and Indigenous theory often relies heavily on long-standing relationships which are based on respectful exchanges. Like Jo-ann Archibald, Wilson asserts that “respect, reciprocity and responsibility are key features of any healthy relationship and must be included in an Indigenous methodology. Cora Weber-Pillwax, (2001), one of Wilson’s co-researchers, calls these “the 3 R’s of Indigenous research and learning”. Wilson’s co-researchers have

stated that this relational way of being (is) at the heart of what it means to be Indigenous… it’s collective, it’s a group, it’s a community . . . it’s built upon the interconnections, but it’s more than human relationships…It’s our relationship to the land. There’s a spiritual connection to the land. So, it’s all of those things (Wilson, S., 2008, p.80)

Relationality is also based on interconnections and an awareness of what is spiritual. Wilson’s way of phrasing what this means is that “spirituality is one’s internal sense of connection to the universe” (p. 91). Religion for Wilson is “the external manifestation of spirituality” (p. 91). What does this mean? Perhaps it means that spirit is engaged in all our relations. At the same time, relationships in research “must carry over into the rest of our lives. It is not possible to compartmentalize the relationships we are building apart from the other relationships that make us who we are” (p. 91). In a somewhat lateral fashion (rather than linear), we are connected to what we do, what we do — we do in context of our relations to the external world, and so engaged, the external world is part of who we are. The compartmentalization of relationships occurs mostly through trauma which break down the connections with all our relations which we might otherwise have, but Indigenous experience shows that transformation and healing and other ceremonies embedded in Indigenous cultures provide anchors for well-being.

Again, relationality includes Relations with Ideas, a subheading used in Wilson’s (2008) book. Key ideas presented in the book in that section include the assertions that “all knowledge is cultural knowledge,” that “Indigenous is another word for human being,” and that in most Indigenous cultures, “judgement of another’s viewpoint is inconceivable” (pp. 91-93). These

150 viewpoints form the basis for the encouragement of respectful relations which are fundamental to Indigenous belief systems.

Ceremonies are fundamental activities in Indigenous societies, used for sustaining community purposes. Wilson also states that he is not “promoting this book as a model of Indigenous research or data analysis; it is only one presentation of the view shared by my friends and myself as co-researchers” (p.136). He feels he has answered the Research Questions he set out to answer: “I have shown that research following an Indigenous research paradigm is a ceremony…the purpose of any ceremony is to build stronger relationships or bridge the distance between our cosmos and us” (p. 137).

Insight is another facet of the Indigenous world view explored through conversations reported in Wilson’s book. In his section on “Analysis: How We Interpret Information”, when discussion veered to the topic of intuition, the general consensus was that “All of the pieces go in, until eventually the new idea comes out. You build relationships with the idea in various and multiple ways, until you reach a new understanding or higher state of awareness” (Wilson S. , 2008, p. 117). This highlights another facet of relationality, which prioritizes or seeks the consensus of participants in the ‘discovery’ process.

Not forgetting that good relations are not limited only to human-to-human exchanges, Indigenous stories were, originally and continue to be, passed orally to successive generations. Many of the traditional or creation stories are accounts of experience with the elements of nature — earth, sky, water, plants and animals, spirit beings. Leanne Simpson’s research offers insights into relationships with other ‘nations’ — ie. inclusive also of animal, plant, ancestor and non- human or spirit nations. An old story told by John Borrows (and re-told by Simpson) outlines a time when the deer, caribou and moose vanished from the territory. A search ensued, and at first it was thought that the crows had captured the animals. Eventually it was discovered the animals had left of their own volition due to not being properly treated by the Anishinaabe, who had

…been wasting their meat and not treating their bodies with the proper reverence…(Eventually when) the animal nations met in council, the chief deer outlined how the Nishnaabeg nations could make amends:

151 Honor and respect our lives and our beings, in life and death. Cease doing what offends our spirits. Do not waste our flesh. Preserve forest and fields for our homes. To show your commitment to these things and in remembrance of the anguish you have brought upon us, always leave tobacco leaf from where you take us. Gifts are important to build our relationship once again (Borrows, 2008, p. 34).

Once these protocols were observed, and the Anishinaabe agreed to honor their treaty relationship with the animal nations, the animals returned to the territory. Other treaties or expressions of respectful relationships between the Anishinaabe and other Indigenous nations, clans, animal nations, plants and ancestor and non-human/spirit nations and beings have been observed for millennia through ceremony and ethics based on components of Bimaadiziwin, the Good Life. The nature of the type of relationship between the Anishinaabe and other nations is

clearly reflected in the Nishnaabeg language…two common terms…refer to agreements made between two nations: “Chi-debahk-(in)-Ne-Gay-Win,” which refers to an open agreement with matters to be added to it and “Bug in Ee Gay” which relates to “letting it go”….“ Chi-debahk-(in)-Ne-Gay-Win,” is not meant to be interpreted as an unfinished agreement, rather it is an agreement that is an ongoing reciprocal and dynamic relationship to be nurtured, maintained and respected. Treaties made with colonial powers as late as the Robinson-Huron Treaty of 1950, according to the oral tradition of the Nishnaabeg, were to be “added to”. This type of agreement was absolutely necessary in negotiations between nations with different languages and in the times before the written word. (Simpson, 2008, p. 35)

Separate pre-colonial treaties made with the Dakota and the Haudenosaunee which are observed to this day on ceremonial occasions. Anishinaabeg referred to one of these treaties as "the dish" while the Haudenosaunee referred to the same treaty as the “Dish with one Spoon” which emphasized the sharing of resources.

Nishnaabeg environmental ethics dictated that individuals could only take as much as they needed, that they must share everything following Nishnaabeg redistribution of wealth customs, and no part of the animal could be wasted….Nishnaabeg custom required decision makers to consider the impact of their decisions on all the plant and animal nations, in addition to the next seven generations of Nishnaabeg. (Simpson, 2008, p. 37)

The treaty relationship termed Gdoo-Naaganinaa, a living treaty made with the Haudenosaunee provides an “ancient template for realizing separate jurisdictions within a shared territory” and is

152 an agreement which recognizes peaceful relations between nations who are not expected to dilute their own rights, sovereignty or methods of governance. These are the kind of relationships which are emphasized by the Anishinaabe in the phrase, “All our relations”.

One of Wilson’s (2008) stories is illustrative of the discovery, or experiential process. This story had to do with researchers asking an Elder what service project in the community they might do as a way of ‘giving back’. He requested that they “Take the mud out of one pond”. When the students waded in, they discovered they were able to feel “the fresh water coming through their toes” (Wilson S. , 2008, p. 117) and the next day, the bottom of the pond was full of shrimp. When they asked the Elder how they could increase the amount of shrimp, he said, “Put these small black rocks that you gather from the ocean and line the bottom of the pond with it” (p. 117). Of course, they didn’t know why they were using black rocks instead of the white rocks easily found nearby, but very shortly after laying the black rocks they discovered that algae started forming on the black rocks — and that was what increased the number of shrimp. So, without giving any long explanations, the Elder enabled them to discover the relationships between the mud, the shrimp, the rocks, the algae and the fish stock. “The Elder had taken them to a place where they could discover that relationship for themselves” ( p.118).

Wilson’s mud-pond story exemplifies exactly how Indigenous inquiry works. Once the researcher comes across something, it triggers knowledge that we already have (through our experience) and leads us further. In addition, “the researcher must ask how the analysis of these ideas will help to further build relationships…An Indigenous style of analysis has to look at all those relations as a whole instead of breaking it down…it has to use more of an intuitive logic” (p. 119). Thus, our style of research and logic is intuitive and is based on the relationships we have with All our Relations, which addresses the relational accountability which occurs, and how this differs from Western forms of analysis.

Following the mud-pond story, Wilson mentioned a time when he was too busy with relationship building to get on with other research, at which point Stan (Wilson’s father) says “And maybe it wasn’t ready to be worked on” (p. 120), either. In that conversation — and relationships are about conversations that never end — his associate Cora introduces the idea of synthesis: “We start out with synthesis, and as we move through the university system, we end up with

153 deconstruction. You want to end up staying in synthesis” (p.121). At this point, Wilson reiterates that synthesis “is about building relationships” (p. 121).

The sense of relatedness or relativity which pervades Indigenous communities underpins traditions and practices are the keys to connectivity, interconnectedness, reciprocity, the preservation of biodiversity, collectivity and collaborative actions — such exemplary practices and methods are greatly valued — if not by the forces of globalization — then by the majority of Indigenous populations in world societies and cultures.

5.5 Approaches to Research and Skills in Co-operation and Collaboration

What we know about Indigenous societies which have contributed to all areas of human endeavor (pharmaceuticals, biology, societies, agriculture, recreation, sports, navigation of waterways and travel overland, ecology, cultural, economic and political relationships, etc. to name only a few areas) is that our peoples have always made contributions to other human societies, in part because our cultures support good relations and because responsibilities to others and reciprocity are ways of life which have been taught or learned experientially.

Lifelong learning is also of value to many Indigenous societies, as is trusting in the process of maintaining good relationships with our relations (earth, plant, animal, other human and spirit beings) as a matter of course. Recognized as repositories of knowledge, Elders in Indigenous societies are engaged in the transference of wisdom and guidance. For example, “following the humanistic side of educational theory, the traditional Siksika approach to learning comprises four specific steps: (1) listening, (2) observing, (3) participating and (4) teaching.” (Friesen & Friesen, 2008, p. 12)

The fourth stage of learning is usually reached in later life, transferred as wisdom. When linked to storytelling and cultural practices within First Nations communities, these approaches to learning provide a rich foundational sustenance for the growth of human beings. Not to be confused with Paulo Freire’s ‘critical reflexive praxis,’ Anishinaabeg listening encompasses so much more: when speaking in terms of a cyclical passage of knowledge, or when speaking in

154 terms of the (often communal) transmission of oral knowledge over generations, the Anishinaabe person or Elder will not be referring simply to an isolated strand or ‘unit’ of knowledge, but is engaging in the development of knowledge in the context of all its relations.

Wilson’s concept about knowledge is that knowledge is relational and is meant to be shared with all of creation. Neither is Indigenous knowledge something which always needs to be ‘proved’ scientifically or embedded in academic journals. Rather, the transmission of Indigenous knowledge is based on experience or training and is to be encouraged, given freely and supported, whether through ceremony, intuition, teachings or relations with the other-than- humans — and often others are willing to act as witnesses to various ceremonies and experiences, formally and informally. Wilson describes a dream he had when his car broke down near Bear Butte in South Dakota. In his account of an experience which will later be corroborated, he describes the point in his dream/vision when he felt that he:

was my innermost self — a single point of light (surrounded by) thousands of other points of light…another Indigenous man at Bear Butte that night said that he earlier saw streams of light coming down the mountainside from the area where we slept. I have had Elders tell me that the spirits were looking in on us that night, and that this was what I saw.” (Wilson S. , 2008, p. 75)

On the importance of spirituality as shown by Indigenous researchers, Wilson’s co-researcher stated that “research is a ceremony…cause that’s what ceremony is about, is strengthening those connections. So maybe when research as a ceremony comes together, when the ceremony is reaching its climax, is when those ideas all come together, and those connections are made” (p. 89). The idea of research as ceremony in this case refers to the awareness of participation and the process of communal input whereby members of the group work against limitations in the articulation and maintenance of inclusive social relations. Collaboration and consensus-building at minimum can be considered a Stage 3 of process in the World Pattern, where inclusion of the input of all members of a collective can no longer be considered ‘subjective’ in nature. Such practices can serve as principles for action research or research conducted in teams.

Skills in collaboration and co-operation have also been made by Indigenous societies to non- Indigenous societies. Wilson describes his father’s view on discourse patterns used by Indigenous people as the kind which build upon the discourse — the next speaker adds to the

155 discourse rather than disagree with the prior speaker — and this is because “you are putting yourself in the other person’s seat to understand where they are coming from… the next person trying to read either the conflict or the difference tries to resolve it (such) that there is a mediating point that meets both views” (p. 93). This is another way that ‘judgements’ which work against social harmony are more easily avoided in discourse through communications which build upon each other and which honor the protocol of inclusivity in response to other people’s views.

A description of dialogue between Elders in Aboriginal think-tanks held in Alberta in the early 70’s illustrates Wilson’s version of Indigenous method in which the Elders were observed to “practice exquisite listening skills” (p. 113). Indigenous people have talked of lifetimes spent listening well from earliest years and the processes of gathering Indigenous knowledge or participating in Indigenous discourse are not thought of as ‘owned’ by a single person, but rather by the whole community, something which also needs to be acknowledged. We know that when parts of these conversations are quoted out of context or without permission, a protocol has been broken. The collection and analysis of data from Indigenous archaeological sites which excludes Indigenous context or local knowledge which has been provided can be considered appropriation. Indigenous participants who have provided Indigenous context in research, often remain un-named. However, within Indigenous societies, it would be unthinkable for Indigenous persons not to name an Elder or Knowledge Keeper if they knew his/her name, and this adherence to respectful communications needs wider application and acknowledgement.

“Part of the analysis”, Wilson’s father Stan, an Elder, “is getting together with others who were thinking the same thing and then writing about those events as you’ve thought about them. And it will all come together as you do that.” We are also led to engage in the method of collaborative analysis and needless to say, Lewis, one of Wilson’s co-researchers, adds, “A lot of the stuff I am learning is a lot of the stuff I have been learning all my life…Coming to an agreement about a mutually understood idea . . . (is) an important part of why Indigenous people need to do Indigenous research” (p. 122).

Wilson’s metaphor for his own research framework is that of a large circular fishing net which has an “outside string (that is) … used to pull in the rest of the net. The whole effort in this sense

156 is what pulls the research together … The research ceremony is grounded in the community” (p. 123). Wilson’s methods of Indigenous research were used in settings in Brisbane and the University of Alberta, begun initially through discussions which did not use prepared questions and then expanded through the recording of discussions with co-researchers, students, Australian researchers and community members.

In the final section of his book, Articulating an Indigenous Research Paradigm, Wilson refers to the “needs of his audience (which) must be an integral component of how we present our research…Words…have the power to heal or to harm…If you choose to pass along the story or my words, you also take on the responsibilities of the storyteller yourself” (p. 126).

Other stories told of Indigenous contributions to wider societies are those hundreds or perhaps thousands of stories involving settlement in North and South America when settlers unfamiliar with the land were fed and learned survival and governance skills from Native cultures — including elements of the Great Law of Peace and the Iroquois Confederacy which were enshrined in the American constitution (Staff, ICTMN, 2012).

5.6 Spirit-based Relationships and Indigenous Contributions to Human Societies

The emphasis on spirituality in traditional Indigenous societies 'goes without saying’. Although Western societies were largely pre-occupied with Christianity, Western societies and scientific circles often discount or ignore spirituality and spiritual practices. However, an increasing body of work shows correlations between patterns found in both Indigenous and scientific belief systems, especially in studies of evolution, anthropology, biology, physics, etc. What we are able to understand is that the emergence of new paradigms of thought in these studies is not incongruous with systems of knowledge long-held in Indigenous cosmologies whose relationships with land, water, plants, animals and skies are embedded in the development of traditional knowledge. Both areas of human endeavor also share common sustainable aims, and Indigenous societies are masterful in environmental matters. It is reasonable to suppose also that the reverence embedded in the concept 'All My Relations' is not without warrant — and that everything that is ‘related’ is not yet fully known. It is significant, therefore, that Indigenous

157 societies, which were traditionally poised to make contributions to other societies, have not waxed in their capacity to provide guidelines for why respectful relations for all living beings are paramount. These guidelines are as crucially important today as they always have been, something which no voluminous effort of dissection or deconstruction or colonization have been able to overturn or erase. In the face of widespread genocidal and extinction policies which affect material, vegetal, animal and human circles of existence, the Indigenous observance of traditional ceremonies, identification of places within our worlds that are reserved for due care and diligence, and adherence to good relationships, while not understood as deeply in non- Indigenous circles, are nevertheless among the strongest contributions that Indigenous societies can make to other human societies, now and in the future.

Oral teachings about the existence (and potential arrival of) other races preceded contact. In some cases, the ‘prophecies’ of Indigenous wise men entailed the arrival of other humans and subsequent outcomes. These teachings include the understanding that:

1) all ‘colors’ or races are poised to contribute to the human species. Teachings about spiritual relationships which reflect upon our experience as human beings in relation to our whole world, including the other-than human elements, the terrain and contents of the earth, plants, animals, and other humans are values found in Indigenous Epistemologies which are transferable to other societies. Such contributions, from the point of view of “All Our Relations” are linked to human development and well-being.

It is this participatory and reciprocal relationship with the land and place, and the subsequent need to maintain that relationship, which is shared by Indigenous people, that is reflected in narratives, ritual, art, and spiritual traditions, and consequently informs their psyche in all aspects of personal and communal identity. Cajete goes on to say that in Indigenous tribes the “philosophies, cultural ways of life, customs, language, all aspects of the cultural being in one way or another — are ultimately tied to the relationships that they have established and applied during their history with regard to certain places and to the earth as a whole.”37 (Cajete, 2000, 31 in Daniels, 2012, p. 65)

37 Cajete, Gregory. Native Science: Natural Laws of Interdependence. Sante Fe: Clear Light Publishers, 2000. 158 2) Our relationship to the land is of central importance and is the reason why Indigenous peoples feel they are bound to the land in the role of caretaker. If not for the support and attentiveness to the needs of the land on the part of Indigenous peoples, the awareness of environmental issues world-wide would not have garnered the level of support it has received today. Our relationship and connectedness to the land begins at birth and ends when we pass from this world.

In the same fashion as myth, land becomes an extension of the Native mind, for it is the place that holds memory. Hence, it becomes one of the major roles of totemic clans to define the kinds of expressions of reverence to be given to each sacred site. Sacred sites contain the compact of kinship to certain plants, animals, or natural phenomena with which a clan group identifies. It is the landscape that contains the memories, the bones of the ancestors, the earth, the air, fire, water, and spirit from which a Native culture has come to and to which it continually returns. It is the land that ultimately defines a Native people. (Cajete, 2000, 34, in Daniels, 2012, p. 65)

3) Traditionally, relationships tend to fan out from childhood, from the immediate to the extended family, then to clan members and the community.

Relationships do not stop with the human but stretch out to the environment: to the land, the animals, the plants, and to the clouds, the elements, the heavens, and the stars. Ultimately, those relationships that people participate in extend to embrace the entire universe. (Daniels, 2012, p. 97)

Extended family relationships, especially those within geographical proximity may receive more attention in Indigenous communities than in non-Indigenous communities. While extended family relationships may be encouraged, it is the sense of connectivity which pervades. Observations of the lives of animals over centuries have provided certainty of the benefits which arrive through the collective nature and cooperation amongst and between species. This understanding is part of the Indigenous world view; spirit-based existence is governed by the Creator or The Great Mystery, (also known by many other names). As stated by Black Elk, quoted by Joseph Epes Brown (1989) in The Sacred Pipe,

We should understand well that all things are the works of the Great Spirit. We should know that He is within all things: the trees, the grasses, the rivers, the mountains, and all the four-legged animals, and the winged people; and even more important, we should understand that He is also above all things and people. (Brown, 1989, 123, in Daniels, 2012, p. 193.)

159 4) Ceremonies are the means by which relationships to the land, renewals of life and the sacred balance, and the honoring of important life events are acknowledged. Ceremonies conducted by Native peoples affirm all relationships, in all tribes in the Americas, and throughout the Indigenous world. This speaks to the importance, recognition and necessity of the spiritual renewal of relationships to the land and our communities. One such ceremony is the pipe ceremony:

As the pipe is passed in a circle among the participants it “creates social communion and joins all in a sacred circle.” Although the ritual itself varies somewhat throughout the diverse North American cultures that use the Sacred Pipe, one of the most common features that Jordon says is universal to these ceremonies is how, after lighting the pipe, it is offered to the spirits of the four directions as well as the earth and sky. It is the smoke that connects to, and carries the prayers to, the ‘Great Mystery.’ Radiating from the person holding the pipe, representing the center of the actual universe at that point in time and space, are the circles of human relationships, animal relations (or those who walk, crawl, fly, or swim), and the powerful spirits (the four directions/winds, the sky and the earth/sea), all of which together form ‘All My Relations.’ (Daniels, 2012, pp. 162- 163)

5) The relationship between Indigenous persons and our environment is oriented toward a complex network of relationships which are both intrinsic and extrinsic; they are located somewhere between the physical, emotional, intellectual and spiritual spheres of existence and everything encountered over lifetimes of existence. Relationships with plants and animals are distributed throughout Indigenous epistemologies, comprising other facets of spirit-based, holistic worldviews. Relying in part on Whiteheadian concepts, Daniels sees the human being as a ‘compound individual’ who is able to synthesize and unify, through his/her life experience, a greater picture of the whole:

Whatever image is used, the main point is that a compound individual has a higher-level series of experiences that gives the total individual a unity of experience and action not possessed by non-individual societies, such as rocks, computers and probably plants. By virtue of its dominant occasions of experience, which unify into themselves the various experiences of its bodily parts and then exert a supervening power throughout the next moment of the bodily life, the compound individual can respond as a whole to its environment. (my italics, Daniels, p. 127)

160 6) These same relationships are reflected in medicines, dreams, visions, songs, ceremonies, hunting practices, and daily life. For example, the use of bundles by the tribes

of the North American Plains, such as the Lakota and Blackfoot, are usually “skin or cloth-wrapped, and variously contain animal skins and parts, rocks, plants, paints, pipes, and various other items that embody the physical landscape…

Zedeño further illustrates what I suggest are parallels with a Whiteheadian ‘society’ when she says: “While an object has its own properties and realms of interaction, when two or more objects are combined, their interactive capabilities integrate to become a new object — the bundle — that is more than the sum of its parts.”38 (Zedeño, 2008 in Daniels, 2012, p. 171)

7) The hallmarks of Indigenous experience include the sense of reciprocity and continuous exchange between the earth, plants, animals, human beings and the universe, as well as reliance on the sense of connectivity with the land — which lead to what one Elder explains is “a common understanding of what life is about” (Daniels, 2012, p. 217). The relationship to plants, for example, afforded the knowledge of medicines for Indigenous nations and communities. Similarly, intuition, human-plant relations and even dreams containing instructions enabled the development of medicines for specific purposes.

Deloria Jr. says that the people had no reason to doubt that these types of dreams were true spiritual experiences because of how the content was always verified in daily life.46 He states: “If a plant told them how to harvest it and prepare it for food or use as a medicine, they followed the plant’s directions, and they always found the message to be true.”47 (Deloria, Jr., 2006, p. xxv in Daniels, p. 217)

Thus the arrival and knowledge of medicines, also embedded in traditional stories and traditional knowledge practices, was developed over thousands of years of relations between the four- legged and plant beings or their essences: “The “Native use of plants for food, medicine, clothes, shelter, art, and transportation, and as “spiritual partners,” was predicated upon establishing both a personal and communal covenant with plants in general and with certain plants in particular” (Cajete, 1995, 110 in Daniels, p. 217).

38 María Zedeño, "Bundled Worlds: The Roles and Interactions of Complex Objects from the North American Plains," Journal of Archaeological Method & Theory 15, no. 4 (2008): 362,64. 161 The Indigenous reliance on respectful relationships with animal species is well known. Animal totems and clans in Indigenous cultures also represent centuries-old relations with animals through ceremony, medicine, vision, traditional stories and actual treaties made between spirit beings, humans and animals. An example of this type of relationship, derived from the Anishinaabek, can be explained as follows:

8) Spiritual connections to plant and animal species, earth, water, sky and the renewal of life are intrinsic to the Indigenous world view. For the Anishinaabe, clan relations include responsibilities within certain geographic regions, especially for the animals within the territory which are the dodaims for the clan, and this is the reason why clan designations differ within Anishinaabe communities. The clan system “reflected our basic ethics and philosophy for living Bimaadiziwin, the Good Life” (Simpson, 2008, p. 33). Together the clans are responsible for resources & governance in the territory: “their relationship with that region was a source of knowledge, spirituality & sustenance” (p. 33). Leanne Simpson also writes of fish clan (intellectuals) meetings with fish nations held twice yearly in accordance with the instructions of Gitche Manitou for thousands of years at Mnjikaning at the narrows between Lake Couchiching & Lake Simcoe “to talk, to tend to their treaty relationships & to renew life” (Simpson, p. 33).

In sum, Indigenous cosmologies, having developed over centuries in our cultures, are predicated on the ‘Natural Laws of Interdependence’ and our life-long, collective and collaborative relationships within the context of our lived environments, informed by our living relationships

with the spirits of knowledge, with plants and animals, with beings that animate dreams and visions, and with the spirit of the people. ..everyday Native life in community becomes what Cajete calls a “primal pathway to knowledge of relationships with the natural world,” which establishes and renews the relational contacts with plants, animals, and natural forces.” (Cajete, 1999 and 2000, 99 in Daniels, p. 232)

While Indigenous epistemologies have sometimes been viewed as static or unchanging, this is hardly the case. Indigenous world views are based on natural process, values and integrity, and the nature of all possible relationships within the world, inclusive of relationships which are spiritual and are about the Great Mystery.

162 9) Teachings about Indigenous technologies in navigation, agriculture, medicines, the caretaking of natural resources which revolve around relationships with the earth, water, air and sky which have been developed over millennia are contributions of inestimable value which Indigenous societies are still willing and able to offer world-wide.

Only a few contributions which Indigenous cultures offer the world can be attributed briefly in this paper; a greater list would extend this paper to volumes. Such practices and traditions which are firmly grounded in Indigenous cosmologies provide greater insights into the holistic approach and context of contributions which Indigenous peoples are able to offer to world societies. These contributions have been built up collectively over millennia. In facing economic, ecological, social, political, spiritual and other crises which threaten all existence on the planet today, these contributions offer alternative approaches to those world paradigms which have been narrowly delineated or impacted by materialism, globalism, linearities, binaries and hierarchies.

5.7 Indigenous World Views and the World Pattern of Process

Indigenous world views are based on natural process, values and integrity, and the nature of all possible relationships within the world, inclusive of relationships which are spiritual and are about the Great Mystery.

Key concepts found in Anishinaabe and other Indigenous cosmologies include patterns of four, spirit-based relationships, the interconnectedness between all forms of life and relationality between the four classical elements (earth, water, air, fire) and between the four basic elements (earth, plant, animal and human). These four basic elements are also reflected in the World Pattern of Process which attributes ‘levels’ or spheres of existence to the material, vegetal, animal and human kingdoms, domains or realms. The (nine) holistic practices listed in Section 5.6. which are illustrative of contributions which Indigenous peoples make to human societies. and the analysis and comparison of Patterns of Four found in Indigenous cosmologies are among correspondences with the World Pattern of Process.

In addition, the emphasis on the “the four R’s, Respect, Relevance, Reciprocity and Relationality” are recommended as a guiding principle for post-secondary education (Wilson,

163 2008; Archibald 2008). When practiced, Indigenous values such as those taught via creation stories and other traditional stories (e.g. the Seven Grandfathers), are considered holistic and transformational. These and other values which are considered praiseworthy in Indigenous communities position elements of Indigenous teaching and learning within the holistic and transformative framework (a stage Four) of the World Pattern.

The concept of relationality in Indigenous terms is very broad. Relationality is not divisible; subjectivity and objectivity are related, and elements of equations which are linked relationally cannot be subtracted or compartmentalized with the result that relationality is maintained. As noted previously by Wilson, “we cannot remove ourselves from our world in order to examine it” (Wilson, 2008, p. 91). Relationality as a form of interconnectedness is also associated with ceremony; relationships with ideas; reciprocity; accountability between speaker and listener, researcher and researched; with respectful exchanges; with the awareness of what is spiritual — “spirituality is one’s internal sense of connection to the universe” (Wilson, 2008, p. 91) — and with efforts which support collaboration and build consensus in Indigenous communities. In relation to the World Pattern, these values and practices constitute coherent or holistic and transformational patterns recognized as characteristic of values placed in Stages Three and Four.

Next, patterns of four described as a key concept in section 5.1 were also elaborated in Part 1. To review briefly, descriptions of patterns of process which support the World Pattern of Process can be drawn as follows: All process begins with a seed, germ, concept or essence which is the ‘Zat’ (a Sufi term); the second step of the process entails location, positioning, context or conditions available for the growth or fruition of the seed (termed the Sifat’). The third phase of the process entails the interaction of the seed and conditions, which encapsulate growth (Asma) and finally the completion stage becomes evident in fruition/results/‘Af’al’).

If the four steps or phases followed in the overall process are given the signifiers One, Two, Three, then Four — which itself — then (transformed) — becomes One again, correspondences for these patterns of process then become self-evident, for example in the process of chaos/ separation/ unity/ transcendence — or alternatively, idea/condition/action/result.

164 A correspondence with Western thought, illustrated in the Great Chain of Being posits that a natural ‘hierarchy of being’ is accomplished within the realms or kingdoms of the material, vegetal, animal and human level spheres or energies of existence. All nature is imbued with varying degrees or intensities of such-named four energies which enact ‘becoming’ through process. The same kind of connection is reflected in the respect held by Indigenous populations for living beings which inhabit the earth in material, plant, animal, human and other non-material realms of existents.

The overt difference in perception is that the non-Indigenous understanding of implicate structures is hierarchical whereas Indigenous values are apprehended communally, collaboratively, relationally and laterally. Whether orders of existence tend to proceed from the simple to complex or, from the top-down version, from the most complex and advanced to the simplest, paradoxically, the content or substance and import of both Indigenous and Western cosmological views is more similar than different. Nevertheless, the potential litany of similarities or common causes to be drawn from both Western and Indigenous viewpoints is much more substantial and holds many more possibilities for sustainability than views that ‘differentiate’ or focus on differences. Both systems offer specific ways of knowing.

Along with other ‘fours’ listed above, correspondences for a World Pattern of Process are “very close to the final ‘summing up of the universe’ arrived at by David Bohm, a British physicist known for his work on quantum theory and Wholeness and the Implicate Order” (Pope, 2007, p. 45). Bohm’s scale of ‘ultimate existents’ include Energy/ Matter/ Life/ Consciousness.

Attributes which support development of the World Pattern of Process include those (implied) relationships between the hierarchical and relational, as well as those nested in the qualitatively advancing categories of the material, vegetable, animal and mineral, i.e. the increasing complexity of organization within living beings. Pope’s contention was that the elimination of patterns of four common to cosmologies and cultural belief systems may have resulted in a derogation of values at the expense of scientific pursuits:

Patterns of Four (are) intrinsic to the World Pattern of Process. Historically a limitless number of cosmologies and the great religions exhibited at the very least, patterns of Four — for specific reasons, but “with the advent of the hard, nineteenth-century sciences, cosmologies — including different hierarchic

165 Christian cosmologies…were discarded, thrown out like the baby with the bath water.” (Pope, 2007, p. 32)

Returning to a consideration of the phase “Four” of a process, from a certain point of view, that which undergoes a process has reached a transitional or transcendent stage, where it is as though the being returns or ‘comes to know the place for the first time’, but with greater clarity. From this viewpoint of the World Pattern, the process has reached completion and a new process or direction emerges. If we are looking at a tree, fruition is achieved when it bears fruit, or seeds…at the same time, once the process has been completed, a seeming devolution occurs and new possibilities (seeds) ensue. Thus a ‘Four’ at the latter end of its process, in keeping with the World Pattern (and isomorphic to Whitehead’s four stage process, Jantsch’s open-ended evolutionary spiral, Bohm’s energies in the evolution of the universe and Niels Bohr's results viewed as starting points,) becomes a ‘One’ again, or the ‘One’ emerges from the ‘Four’.

The growth model described above serves as a four-stage processual model. Connections between Indigenous patterns, cycles, journeys or processes and other patterns of “Four” are easily associated with World Pattern of Process. To name a few, “Fours” derived from Indigenous cosmologies which would be considered transformational vis-a-vis the World Pattern of Process include the observation (practice) of Miguel Ruiz's four agreements; processes inherent in the conduction, structure and purpose of ceremonies (e.g. in preparation, the ceremony, re-enactment and the feast); processes embedded in the four stages of life and in resolving the four trials of man; the understanding that process is fundamental to all existence; the focus on "“process-oriented signature ways of knowing and being" (Chandler, 2013); patterns of four which are related to holistic, collective or collaborative approaches to problem- solving (e.g. medicine wheel teachings); the life-long nurturing of esteemed and transformational values in the four stages of life (often derived from creation and traditional stories); the orderly evolution of species as typified in creation stories; the 'reflexive' approach in relations to others and ideas; the shared understanding of the prevalence of patterns of four; etc. It is certain that patterns of four found in Indigenous cosmologies have by no means been addressed extensively or on a global scale, but Indigenous knowledge contributions, technologies (navigation, agriculture, medicines, etc.) and values — which serve the caretaking of natural resources, relationships to the land and our environment; which serve the honoring of important life events,

166 renewals of life and the sacred balance; which serve the honoring of our complex network of relationships which are both intrinsic and extrinsic with all our relations and extended families; which serve to underscore the values of reciprocity, continuous exchange and spiritual connections to plant and animal species, earth, water, and sky — have only recently (after suppression over millennia) begun to effect world consciousness constructively.

The category of four is processual wherever or whenever it “becomes a sequence of four qualitatively advancing categories, and (lends to) a formal description of A Whole” (Pope, 2007, p. 296). Traditional storytelling often follows a pattern of four with a beginning, middle, end and some results. Additional connections to the World Pattern of Process include direct correlations with natural patterns of four (MVAH) and processes whose frameworks can be categorized within the framework of the World Pattern of Process — Idea, Condition, Action, and Result. Other connections between the World Pattern and Indigenous societies include those which are relational, ceremonial, foundational and cyclic, processual and connective; those which include the belief that All Creation is Imbued with Spirit; and those which include Indigenous efforts in the nine listed areas of Contributions to Human Societies, as well as in their associated, Spirit- Based Relationships.

I am suggesting, however, that through connecting ‘Fours’ (and other corroborative elements, expanded elsewhere) to a World Pattern of Process, a re-envisioning of foundations already available in human cultures and endeavors revitalizes and renews the idea of what it means to be human. That is, ideas about human-being embedded in world cosmologies, which became so much more fragmented recently in the long view of history, deserve increased refreshment, reconstitution and reliance on what we have learned from the past.

We can agree that these are ‘critical times.’ It is impossible that such a re-envisioning cannot be considered necessary and viable, because we can only work with ‘who we are’ or ‘what is’ and the knowledge(s) which human beings have already accumulated — therefore, the idea that a new, useful cosmology ‘hidden in plain sight,’ merits extended application. Fourfold processual cosmologies — as distinct from non-processual or static elements of cosmologies — support the parameters encompassed by the World Pattern of Process, along with methods for the identification and ‘re-envisioning’ of world views in the humanities and sciences.

167 Science-minded professionals are now beginning to review possibilities for utilization of a grand pattern or Pattern of the World which can be used for systems and for analytical and philosophical purposes, because it is commonly understood that Western societies have largely assimilated, dominated or oppressed non-Western cultures through science, industry, technology and corporations. This has included the systematic gutting and denigration of non-Western traditional cultures and the great religions, often through consumptive or divisive, industrial or materialistic, processes — against which, Indigenous peoples have been protesting unceasingly at the forefront, especially in resistance to environmental destruction. One sad result is that the recent 150 years or so has been characterized more by what can be discarded or thrown away than by what is salvageable. With regard to the great religions, traditional cosmologies, and politics:

People thought theirs was the only one, or certainly the ‘right’ or the ‘best’ one if they knew of others. And no one could tell which one was correct: which, in other words, was the best — most accurate — representation of Reality…But here’s the rub, “without a cosmology today, there is no purpose, no meaning in human life, nothing except our mere physical existence, the competitive survival of the fittest, and the empty chase after more and more money, ‘fun’, and material possessions. (Pope, 2007, p. 32)

Values taught as intrinsic to Indigenous societies through creation stories and ceremonies are illustrative of practices in cultures which have maintained the knowledge of what it means to be quintessentially human — for example, the Seven Grandfather values (Love, Respect, Bravery, Honesty, Humility, Wisdom, Truth) of the Anishinaabe. Indigenous cosmologies and values and our connection to the land, in concert with the greater range of contributions being made by human societies to the well-being of all material, vegetal, animal and human societies, offer precisely sufficient reasons for a paradigm shift which supports the re-construction, re- constitution, re-envisioning and development of a new cosmology, the World Pattern of Process, or ‘way’ of viewing the world.

168 Chapter 6: The Great Chain of Being and the World Pattern of Process

Plac'd in this isthmus of a middle state, A being darkly wise and rudely great, Born but to die, and reasoning but to err; Sole judge of Truth, in endless error hurl'd; The glory, jest and riddle of the world." (Alexander Pope, Essay on Man, Epistle II, lines 3,4, 10, 17,18)

6.1 Cosmology, Grand Theory and Observable Relationships

In this chapter, I intend to explore correlations which can be associated with the World Pattern via the long-established ‘Great Chain of Being’ — selected as a well-known cosmology which dates to antiquity. The method of analysis I am using in this section entails identifying the more obvious correlations between the Great Chain of Being and the World Pattern of Process, noting in what ways these are linked to the World Pattern, and finally expanding on the relationship between the Great Chain and the World Pattern.

Both the Great Chain of Being and the World Pattern of Process are cosmologies and in that respect, are views of the world as a whole which include its conceptual underpinnings, i.e. they are not restricted wholly to the large-scale view of the universe but suggest that multiple forms of energy are fundamental to the creation of all existents in the universe.

While the World Pattern of process is intended to serve as a cosmology which attempts to outline cultural specificities embedded in foundational Western, Asian and Indigenous world views in order to find common ground, it is not certain whether it can serve as a Grand theory, but recently, Skinner (1997) has proposed a return to Grand theory via his collection of works.

Meanwhile, Jackson (1988) argues that there has been no such return to Grand theory in Skinner's (1997) collection of theorists (Hans-Georg Gadamer, Jacques Derrida, Michel Foucault, Thomas Kuhn, John Rawls, Jiirgen Habermas, Louis Althusser, Claude Levi-Strauss, and Fernand Braudel) to Grand theory — primarily because metaphysical theories were never really accepted in America.

169 Firstly, the World Pattern of Process is not wholly comparable to a Grand theory in the form of ideology at the expense of “the spatial dimension of culture (which) is much more important than the temporal dimension" (Jackson, 1988, p. 152). Rather, the World Pattern of Process, although culturally-based in outlook, is not strictly systematic in the logical sense, and serves only in part as systematic, in terms of "C. Wright Mills’ characterization of Grand theory as "a systematic theory of 'the nature of man and society.' Mills had in mind the Grand theory of Talcott Parsons who aspired to encompass and explain all human behavior from micro to macro in a single, logical conceptual scheme" (Jackson, 1988, p. 151).

Secondly, the World Pattern relies less heavily on the empirical focus of social scientists which center man as a social animal than it does upon observable relationships between advancing and evolutionary orders of species. However, it does not avoid connections which may be useful to the sciences. Because the structure of the World Pattern is not drawn entirely from empirically- based programs of research, it cannot be argued that the means — a cosmology — supersedes the ends, and it does not prioritize the "drive for useful empirical knowledge [in which] the means — a scientific social science — became the end" (Jackson, 1988, p. 151).

It is doubtful that an all-encompassing grand theory can find support across both scientific and humanities disciplines, since traditionally if you are not ‘pro’ theory which attempts universality in scope, it has no relevance — although this doesn’t mean that any such theory cannot exist. Because the World Pattern of Process, as a cosmology, posits the view that by examining the boundaries between existents through a four-part processual framework which describes patterns of energy and their flows, an alternative form of analysis or speculation can thus be generated for purposes of comparison to other well-known forms of conceptual analysis which are particular to the arts and sciences. In this sense, it is the method of analysis rather than the theory or cosmology which supports the (oft-disputed) recognition of candidates for a Grand theory. James Paul draws closer to the middle ground in his speculation that the search for grand theory entails finding

a pathway between and beyond the modern confidence in grand theory and the postmodern rejection of other than piece-meal explanations for this and that discursive practice. It does so, not by setting up a grand theory, but by setting up a sensitizing and generalizing ‘grand method’ to explore the structures and subjectivities of social formations that traverse history as we know it. (Paul J., 2006, p. 7)

170 Where Skinner argues that "the process that produces this knowledge is far from foolproof and ultimately depends upon leaps of faith where evidence is itself controversial" (Jackson, 1988, p. 152), I would argue that it is not nearly so much a leap of faith which determines the validity of the World Pattern but a re-interpretation of terms which are associated with the ideological pursuits of one culture with those found in other cultures, and which sees scientific approaches as culturally-based forms of inquiry which are not dissimilar to (or disassociated from) outlooks which are cosmological or paradigmatic.

Other terms, via extensive analysis, might be added to represent the terms used to describe results of process in the material, vegetal, animal and human domains, but scientifically, the thesis maintained is that everything is process and that everything is energy; therefore, energy is process and process is energy. If it is the ‘simple’ construct that it is e=mc2 which is adhered to, there is no discrete differentiation between forms of energy except for those forms to which the equation has been applied. Yet while other forms of energy play a part in the World Pattern, it is only these four (the material, vegetal, animal and human energies) upon which the explanation embedded in the World Pattern resides.

In other words, if we assert that m +x +y + z is equivalent to human energy, it is only the “z” factor which differentiates the human from animal energy. Similarly, it is only the “y” factor which differentiates the animal from vegetal energies. In the World Pattern of Process, these have been described simply, even if to date, these forms of energy have not been distinctly separated in a laboratory. Such energies, after all, are derived from elements whose original properties (earth, water, air and light) are commonly found throughout the universe.

How might we prove that the world pattern of process is verifiably or empirically real? Strictly, it is the fourth, observable stage that is the result which provides the analyses of any specific process. Previously these have been described as constructive or destructive, or polarizing, socializing and humanizing in outcome and as such, are observable only, and not entirely measurable. We know, for example that horizontal gene transfer is incorporated naturally into genetic patterning as part of the genetic sequencing process, thus it would appear that discrete separation of energies within each domain (isolating one form of energy from another) is at

171 minimum, not patentable, and thus until other empirical methods are devised, it is only observable outcomes upon which we can rely.

At this stage, this is perhaps both an advantage and a disadvantage to further refinement of the World Pattern. On the other hand, methods for the measurement of energy outputs within domains might also be refined in future so to infer the difference between a vegetal-level and an animal-level output of energy at certain junctures of growth…or to find those which characterize various pathological stage processes; additionally, other usages for energy output within various ranges of output for purposes of conversion, currently surrounding waste products and their management — as well as solar energy and communications — but not a high number of possibilities — are already being worked on.

In so far as methods and processes within scientific circles support outcomes-based observations in both theoretical and applied fields, the World Pattern of Process is an exercise in making connections between patterns where they are evident in both the humanities and sciences. The point in developing the World Pattern of Process is not so that an overarching Grand theory or Theory of Everything can be established or upheld, but to illustrate that this heretofore little- known cosmology maybe be utilized as a critical framework for re-establishing and positioning discourse across disciplines, at minimum for purposes of educative and critical review. I have not taken up the question of whether the World Pattern was intended to serve as both a cosmology and a grand theory; I need to leave the argument of what constitutes a grand theory to other specialists (who to date seem only to have argued that criteria for a grand theory have not yet been worked into a definitive framework.)

Such a framework as that posed by the World Pattern of Process relies on what is cohesive (in its diversity) and offsets what is divisive or fragmenting in the unification of knowledge systems. For these reasons, and in lieu of various correlations to be made between the World Pattern and the merits of Grand theory, I support Jackson's conclusions in his review of Skinner’s book, that "We may have grand theorists like these nine, but we have no Grand theory" (Jackson, 1988, p. 152). On the other hand, a works which provide an analysis of Whitehead’s (1978) Process and Reality, An Essay in Cosmology, which does serve as a model of a Grand theory, would have made a strong contribution to Skinner’s collection.

172 To simplify, and in order to identify correlations between the Great Chain of Being and the World Pattern of Process, it will be necessary to explore a short set of questions: What is the Great Chain of Being, what is its nature and constituents, how does it act, and what are the results of its applications? Secondly, what correlations between the two cosmologies have been identified and what new insights can the World Pattern of Process shed on the Great Chain of Being?

6.2 The Great Chain of Being

Arthur O. Lovejoy has the distinction of writing the most comprehensive work on The Great Chain of Being. Lovejoy (1936) “identified three basic intellectual components of the Great Chain of Being, which he called the principles of Plenitude, Continuity, and Gradation “ (Marks, 2013, p. 270). As an American philosopher and historian who was “best known for his work on the history of ideas and theory of knowledge,” Lovejoy completed degrees at Berkely, Harvard and the Sorbonne, and after two subsequent teaching assignments, he

joined the faculty at Johns Hopkins University in 1910 and, at the time of his death, was emeritus professor of philosophy there. He founded the Journal of the History of Ideas after his retirement in 1938, and he was a cofounder of the American Association of University Professors.

Lovejoy’s most famous work, The Great Chain of Being: A Study of the History of an Idea (1936), which was an expansion of lectures he had delivered at Harvard in 1933, traced the history of the “principle of plenitude” (i.e., that all possibilities are to be realized) from the time of the early Greeks to the 18th century. (The Editors of Encyclopaedia Britannica, 2017)

As noted by Bateson (1972),

a part of the story of our loss of the sense of unity has been elegantly told in Lovejoy's Great Chain of Being, which traces the story from classical Greek philosophy to Kant and the beginnings of German idealism in the eighteenth century. This is the story of the idea that the world is/was timelessly created upon deductive logic. (Bateson, 1972, pp. 18-19)

173 The pre-Biblical sources of the Great Chain of Being extend even further back than the history of its development as traced by Lovejoy (1964) to the belief systems and languages used by proto Indo-Europeans in antiquity, vestiges of which can be traced to Vedic, Roman, Norse, Baltic, Slavic, Greek, Hittite and other cultures, to name a few — well before the works of Plato and Aristotle had surfaced. The word spirit (bhes-) (Watkins, 2000), for example, has proto Indo-European root forms.

Lovejoy’s account of the hierarchy of being implicit in the Great Chain of Being, which persisted through the ages until the 18th Century, was based on degrees of being ranging from the Figure 6-1: The Great Chain of Being, Didacus Valades, Rhetorica Christiana, least perfect to perfect, residing in godhead: 1579

there can be little doubt that the Idea of the Good was the God of Plato; and there can be none that it became the God of Aristotle, and one of the elements or 'aspects' of the God of most of the philosophic theologies of the Middle Ages, and of nearly all the modern Platonizing poets and philosophers. (Lovejoy, 1964, p. 42)

Beginning with the ideas of Plato and then Aristotle, the scala naturae, staircase or ladder of being, as it came to be known later, had rankings of spirit above man (the primum mobile — “first moved”), and rankings of animals, plants, and matter below man. Such rankings were subdivided over time with the inception of the divine right of kings to rule over lesser forms of humanity who were nobles and lords, commoners or peasants; and with St. Thomas Aquinas’ categorization of angels in descending order of importance as Seraphim, Cherubim, Thrones and Dominions.

174 Further subdivisions of the lower orders continued well beyond the Middle Ages. Earlier subdivisions of animals were arranged hierarchically as well, with lions or eagles holding dominion over lesser domestic animals; domestic animals graded in terms of usefulness, those occupying air as firmament superior to those over land and water.

Having additional senses (touch, taste) and mobility, the animal kingdom occupied a higher rung on the ladder of being than plants (See Figure 6-1). The taller trees occupied a higher position in the plant kingdom than fungi, the lowest forms. Despite the edible and medicinal attributes (or lack thereof) of plants, they occupied a higher rung on the ladder through the ability to grow and reproduce, whereas (inanimate) matter did not. Matter, or material forms ranged from gold at the top to lead at the bottom. Deities, or God, on the other hand, were perfect and unchanging while those given life were transient, changing and imperfect, “with the principle of life that animates it” (Lovejoy, 1964, p. 44).

Man occupied both a spiritual and fleshly position in the Great Chain of Being; he either held himself to higher, divine standards, or descended to the lower, animalistic, vegetative or material natures. Both humans and animals were capable of motion, but the latter were not considered other than sensory creatures with physical appetites and with limited awareness, intelligence and capacity for reason or logic; humans were of a higher order of being, with the advantage of having immortal spirits and higher capacities for the use of language, logic and intellectual faculties.

The dichotomy between flesh and spirit indicated that only man and creatures above man, and not the occupants of the lower kingdoms, was in possession of a spirit or soul. Yet man-with-soul remains imperfect throughout his existence in relation to God and God’s creations, and Lovejoy and others suppose there is no reason to suppose that lesser or more incomplete versions of existents had ever existed. Reflecting on Spinoza, who conceived that “God's omnipotence has been displayed from all eternity and will for all eternity remain in the same state of activity," Lovejoy remarks that

It would be an absurdity to imagine that at some former time he created a world different from that which he now creates; for this would imply that his intellect and will were then different from what they now are. If his creation had at one time been incomplete or

175 imperfect, he [God] would have been at some time incomplete or imperfect — which would be a contradiction in terms.” (Lovejoy, 1964, p. 154)

These are the sorts of pointless arguments which the human species has attempted to sort out over times which span mankind’s entire range of consciousness, despite the obvious limitations of logic and reason in facing what cannot be fathomed by the mind. Some Indigenous myths suppose that as many as four various versions of man were created (Tedlock, 1996); but if man is created by Gods, Creators or higher forms of energy, to what extent is man able to deduce the capacity of his creator? Wouldn’t that be rather like a table commenting on its maker? Although the Great Chain of Being became obscured more recently through disagreements which were religious, or belief-system based, the habits of hierarchical thinking (range of orders from the imperfect to the perfect) did not.

As Plato and Aristotle’s followers, Renaissance thinkers and philosophers contemplated that only the ens perfectissimum, the Absolute Good or Perfection was worthy of contemplation (Lovejoy, 1964, p. 42) or that ideas about orders of existence were “not all of equal metaphysical rank or excellence….[and] the hierarchical arrangement of orders of all organisms” (p. 58) persisted throughout the ages.

In addition to these ideas, students of the Great Chain of Being were subject to the principles of gradation, continuity, and plenitude which suffused deliberations on the Great Chain of Being. The sense of gradation ensured that all possible forms of creation were assured a specific place between hierarchical rungs of the ladder — as graded from least perfect to God. Continuity ensured that the existents differed only slightly one from the other when placed on the Chain, and thus the orders of existence could be shown as continuous. The principle of plenitude accounted for the fullest possible panoply of existence; potentially all possible species could be realized in the Chain.

Although these principles were speculative, the idea of a “hierarchy of beings” and the axiom that “in the orderly arrangement of the world there can be no 'gap' or no 'dispersion' between the 'forms'” (Daudin, 1926, in Lovejoy, 1964, p. 61) were ingrained in Renaissance philosophical and Christian theological teachings. Dante’s conception of “angelic hierarchies” (p. 68) and the “hierarchy of nature” (p. 90) and Bruno’s deduction of the “principle of sufficient reason” from

176 the principle of plenitude “may be regarded as carrying on the philosophy of Abelard and extending the same reasonings to the field of astronomy” (p. 116).

In addition to the Christian adherence to the hierarchy of being, Lovejoy’s concise explanation of the history of the idea included innumerable other advocates. Bruno’s mention “in the De lmmenso, written about 1586,” following on from generally understood principles that it was “axiomatic that the divine essence is infinite" (p. 117); Milton’s work in which “the law of continuity is clearly expressed” (164); the poet Young’s reflection that man’s high position was a “Distinguished link in being's endless chain, Midway from nothing to the deity” (p. 190); and Alexander Pope’s dictum that “Order is Heav'n's first law;” and that "Order," that is, hierarchic gradation, is everywhere required by the divine Reason, are examples of adherence to these principles. And Pope’s adhesion to the principle of gradation was used as a fundamental premise of the argument for optimism in Pope’s Essay on Man (Lovejoy, 1964, p. 206). Thus,

from the end of the sixteenth to the end of the eighteenth century, the project of distributing all living beings, animal or vegetable, into a hierarchy of collective units [or monads] enclosed one within another, gained such a hold upon naturalists, that it finally seemed to them the formulation of their scientific task." (Lovejoy, 1964, p. 228)

Inevitably the hierarchical structure of the Great Chain of Being became associated with the concept of ‘progress’(these associations can be demonstrated etymologically (as forms of ‘advancement’) and in several articles which focus on hierarchy and progress, but I will not digress). Of the several “excellent arguments for the immortality of the soul,” by 1711 Addison had argued,

there is one drawn from the perpetual progress of the soul to its perfection….We must believe, Addison declares, that the several generations of rational creatures, which rise up and disappear in such quick successions, are only to receive their first rudiments of existence here, and afterwards to be transplanted into a more friendly climate, where they may spread and flourish to all eternity. There is not, in my opinion, a more pleasing and triumphant consideration in religion than this of the perpetual progress which the soul makes towards the perfection of its nature, without ever arriving at a period in it. (Addison, 1711 in Lovejoy, 1964, p. 247)

Curiously, it is the higher expressions of creation and not the lower which find perfection via ascent, though not from descent into lower orders of being, albeit, each within their own rank in the Great Chain. According to Addison, “That Cherubim, which now appears as a God to a

177 human soul, knows very well that the period will come about in eternity, when the human soul shall be as perfect as he himself now is” but “Leibniz, a few years later, concludes his Principles of Nature and of Grace (17 I 8) with the assurance that no man is destined ever fully to attain the beatific vision. (Lovejoy, 1964, pp. 247-248)

In the 1800’s, noteworthy criticisms of the Great Chain of Being surface with Voltaire:

Voltaire argues on three grounds that the continuous series is non-existent in the organic world. First, some species which once existed have disappeared; others are in process of extinction; and yet others might be or may yet be destroyed by man, if he should so desire. “If the rest of the world had imitated the English there would be no more wolves on the Earth.” It is probable also that there have been races of men which have vanished. Secondly, the obvious fact that we can conceive of imaginary species intermediate between the actual ones shows at once that the sequence of forms is broken:

Is there not visibly a gap between the ape and man? Is it not easy to imagine a featherless biped possessing intelligence but having neither speech nor the human shape, who would answer to our gestures and serve us? And between this new species and that of man can we not imagine others? Finally, the supposition of the completeness of the chain requires the existence of a vast hierarchy of immaterial beings above man. In sum, then, Voltaire's criticism is that any man who will give the slightest attention to the known facts will see at once the falsity of the supposition that" nature makes no leaps." (Lovejoy, 1964, pp. 252-253)

Voltaire’s arguments portended the denouement of the Great Chain of Being.

6.3 Missing Links, Dualisms and Denouement

With Linnaeus’ system of “nested categories of equal rank” for the mineral, vegetal, and animal spheres in the 18th Century, “Every species ultimately had its place within a genus, order, class, and kingdom” (Marks, 2013, p. 69). Historically from that point, the Chain of Being begins to hold less sway on the populace’s imaginations, despite religious and philosophical arguments to the contrary — but not before the grand search for the ‘missing links’ in the Great Chain of Being had been exhausted. Historically this search was undertaken to prove that there were no gaps in the Great Chain; the rungs of the Chain were meant to be seamless; and we know this led to attempts to determine superior and inferior species of human beings: “as a German historian

178 of eighteenth-century anthropology has pointed out, "the missing link was sought at the lower limits of humanity itself” (Lovejoy, 1964, p. 234).

After Leeuwenhoek, and then with Tremblay’s rediscovery (1776) of the Hydra, “the long sought missing link between plants and animals” (Lovejoy, 1964, p. 233) was affirmed. Of course, whether the search for the missing link could be explained in terms of good and evil; whether mankind was designed to feel pain if goodness were an ultimate value; and whether or not God might have accounted for these kinds of turmoil without anyone’s having to admit to any ‘gaps’ in the Great Chain, was also debated throughout decades of the search.

On the matter of William King’s work in 1702, at the time when debate centered around why predatory creatures should have such advantages over prey as fangs or venom, the consensus of the day obtained from King’s writing was that “The God of the De origine mali loved abundance and variety of life more than he loved peace and concord among his creatures, and more than he desired their exemption from pain” (Lovejoy, 1964, p. 220). This kind of implication and the idea that lower versions of ‘goodness’ on the Great Chain, in the end, retained alliance with what was considered the “Supreme Good,” and support for the principle of Continuity raged on:

From at least the middle of the eighteenth century to the time of Darwin this hunt for missing links continued to engage not only the interest of specialists in natural history but also the curiosity of the general public….it appears that one of the things that the public wanted in the early eighteen-forties that is, nearly two decades before the publication of The Origin of Species — was missing links. (Lovejoy, 1964, p. 236)

In such a hunt, the “spatial dimension of culture” is compromised: “Indeed, the power of the Great Chain of Being to dehumanize non-Europeans by linking them to lower forms of life proceeded largely unaffected by the emergence of Darwinism” (Marks, 2013, p. 273).

From the 18th Century onward, you were either a monogenist (or creationist) — or polygenist, (favoring multiple sources of origin of species), and you were engaged in whether the evolution of species was linear or nested. This was the debate inherent in Buffon’s rejection of Linnaeus’ system of classification. While Linnaeus arranged humans in a “four color-coded geographical

179 sub-species” and still “incorporated elements of superiority and inferiority in a human classification, (Marks, 2013, p. 272) Buffon, also a monogenist,

was struck by their essential identity: “Such differences are not primordial — the dissimilarities are merely external, the alterations of nature but superficial. It is certain that all represent the same human, whether varnished black in the tropics, or tanned and shrunken in the glacial cold of the polar circle.” (Buffon, Histoire Naturelle XIV “On the Degeneration Of Animals” 1766, in Marks, 2008, p. 272)

Aldous Huxley would argue that “no rational man, cognizant of the facts, believes that the average negro is the equal, still less the superior, of the average white man…[and] Darwinism's German apostle, Ernst Haeckel” (Marks, 2013, p. 273), would argue that the summit of the Great Chain was reached in the German Nation.

These primitivizing and dehumanizing aspects of the Great Chain of Being would be invoked to legitimize (by recourse to nature) the most notorious practices of modern technological states in the service of imperial aspirations in the nineteenth and twentieth centuries. (Dubow 1995; McMaster 2001, in Marks, 2008, p. 274)

Marks also notes post WWII efforts to “divest Darwinism of the metaphor of linearity” in Tattersall (1998); Povinelli (2000); Simpson (1949); Foley (1987); Ayala (1988) and Gould and Lewontin (1979) (Lovejoy, 1964, p. 274). Similarly, the exercise of excising

Darwinism of the ideology of racism required considerable effort after World War II (Washburn 1951; Haraway 1988; Barkan 1992), and to some extent continues to do so (Graves 2001; Marks 2002; Brace 2005). Perhaps the last major holdout of the Great Chain in science lies in the idea that intelligence is a singular and innate property, ascertainable through standardized tests, and permitting the establishment of everyone's relative positions by their scores, or IQs. (Marks, 2013, p. 274)

Sadly, the hunt for ‘missing links’ will not abate until the taste for hierarchies, dualisms, linearity and logic is tempered by efforts — which privilege the equality of human species and the renewal of transformational human values — which become mainstream. But aren’t hierarchies, dualisms, linearity and logic culturally prevalent world-wide, and what circumstances would favor such a paradigm shift?

A close reading of themes which are pervasive in the Great Chain of Being centers around the overarching theme of dualisms. The enthusiasm for providing higher and lower positions for all members of creation on the scala naturae was a centuries-old practice, but with a difference: it

180 was supposed that man is the only creature on the Chain whose nature contained both corporeal and non-corporeal leanings, or the split between body and spirit: only those higher on the rungs of the ladder than man were composed of spirit and the divine.

Created beings which occupied lower rungs than man of the Great Chain of Being were characterized by bestial/animal, or similar ‘lower’ instincts, formalized by classical and renaissance theologians as the seven cardinal sins (pride, greed, lust, envy, gluttony, wrath and sloth). Where initially Plato and Aristotle held temperance, wisdom, justice, and courage as eminent pursuits, at some point these characteristics became associated with virtues, also modified in the middle ages by various scholars, translators and theologians into a collection called the Seven Virtues, consisting of the four cardinal virtues (prudence, justice, temperance and courage [or fortitude)] and the three theological virtues (faith, hope and charity)39.

A sampling of dualities and dualisms40 in the Chain of Being reflected upon by Lovejoy can be included in the following abbreviated list : animals classified as wild or domestic, serviceable or unserviceable (p. 232); existents as animate or inanimate, inanimate or organic (p. 252); rational or non-rational, having order and perfection or disorder and imperfection (p. 145); beings which were incomplete and imperfect, or complete and perfect, good or evil (p. 93); events having the properties of cold or heat, dark or light (p. 94). About good and evil, Lovejoy noted:

The long suppressed conflict between the two strains in the traditional complex of presuppositions developed in some writers of the Renaissance into an overt dualism of two warring principles, one good and one evil, but both necessarily inherent in the divine nature itself, and consequently present also in human nature. (Lovejoy, 1964, p. 93)

But Lovejoy was careful to mention that dualism implicit in the Great Chain of Being was not the only influential principle embraced by European civilizations. There were other influences: “Other elements of Platonism, and in Christianity, the radical Pauline opposition of ‘flesh’ and

39 As I mentioned in section 3.3, these theological virtues were considered supernatural virtues because they were/are considered inaccessible without God’s help. 40 here I am using the term duality when it leans more toward forms of classification; and the term dualism when it can be applied to fundamental principles which are often viewed as antagonistic. 181 ‘spirit’, had made this dualistic theory of human nature one of the ruling conceptions in Western thought.” (Lovejoy, 1964, p. 198)

Lovejoy credited the rise of optimism which flourished in the 18th Century, as having “much in common with the Manichaean dualism,” in which “the ‘role of the evil principle’ was simply assigned to the divine reason, which imposed singular impediments upon the benevolent intentions of the divine will” (p. 208). Optimists of the day understood that the dualism of good and evil could be explained through the argument that the imperfection of created beings remained a matter of providence, as only God was perfected: “if any beings other than God were to exist they must in the nature of the case be differentiated from him [God] through the ‘evil of defect’”(p. 213). In the five editions of the popular De origins mali (1702), a treatment of William King translated by Edmund Law, Lovejoy noted the acceptable premise of the day, that

in King's own phrase, "a creature is descended from God, a most perfect Father; but from Nothing as its Mother, which is Imperfection”…This, however, was felt to be an unobjectionable dualism, partly because the second or evil principle was called “Nothing”. (p. 214)

Finally, the dualism of classification of creatures into distinct realms in accordance with distinctions made between the Eternal and the temporal prevailed, (as mentioned previously, that the classification of all living beings by naturalists within a “hierarchy of collective units….finally seemed to them the formulation of their scientific task (p. 228).

New presentations affirming the structure of the Great Chain of Being persisted well beyond William King’s De origins mali (1702). To be brief, some of these included41 Bonnet’s scale of natural beings (1745) derived from four elements (earth, water, air, fire); his own version of the ‘chain of beings’ (1764) and his ‘staircase of being’ (1783); “Johann (Jean) Hermann's (1783) mineral to the so-called table of animal affinities”; Lamarck’s Origin of animals diagram (1809); Darwin’s Origin of Species (1859); Haeckel ‘s Tree of life (1879), and others. (Thimms, Great Chain of being, 2007)

41 Several diagrams depicting these variations of the Great Chain of Being can be found on Thimm’s webpage at: http://www.eoht.info/page/Great+chain+of+being 182 Part of the argument which Lovejoy elucidates upon revolved around the idea that “the existence of God involved no necessity that the world of finite beings should exist.” (Lovejoy, 1964, p. 156) This was something which, wedded to logic,

could also be deduced from one of those two conflicting Platonic conceptions of God which were the heritage of what is called Christian theology. If the essence of deity was the same as the Idea of the Good, if the differentiating attribute of the Absolute Reality was self-sufficiency, God, even though he did create a world, could have no reason for doing so. (Lovejoy, 1964, p. 156)

But I should also point out that the sources of concepts which were originally ordered into the Great Chain of Being, drawn from their travels or studies, and recorded by philosophers and organized by early theologians, were familiar to the educated elites of the 4th Century BC. Such ideas as the association of “the Good” with “God,” “otherworldliness and this-worldliness,” God and the Soul, (Lovejoy, 1964, p. 37 & 45) go further back than Plato and Aristotle.

Both philosophers studied for several years in Egypt. (Coppens, 1999; Osahon, 2013) The Clay Creation myth, for example, which became part of Christian doctrine after several centuries, was shown in Egyptian pictographs (323-30BC) in which the goddess Hathor [imparts] the breath of life into the clay figures by pointing the ankh at their nostrils,” while seated at her right, the God Khnum can be seen “making the pharaoh out of clay on his potter's wheel at the Temple of Khnum at Esna” (Thimms, Clay Creation Myth, 2017).

Similarly, on the matter of which essences or ‘roots’ which were responsible for all structures or forms (as materials, vegetal matter, animals, humans), Empedocles, Plato’s forerunner and an eclectic, first surmised that everything created was a mixture of earth, water, air and fire, and that it was the proportion of each substance which determined the form or structure produced (Parry, 2016).

Later, Plato would formalize these essences or roots as “elements”. Nevertheless, such compelling ideas as philosophers and theologians have had, would persist for eighteen centuries, until the attraction of the ‘grand exercise’ would come to have less sway over the Euro-western

183 populaces. In his concluding chapter, Lovejoy presents compelling reasons for the denouement of the Great Chain of Being which are worthy of mention at length:

the history of the idea of the Great Chain of Being… is the history of a failure; more precisely and more justly, it is the record of an experiment in thought carried on for many centuries by many great and lesser minds, which can now be seen to have had an instructive negative outcome. The experiment, taken as a whole, constitutes one of the most grandiose enterprises of the human intellect… [it shows] the hypothesis of the absolute rationality of the cosmos to be unbelievable…It conflicts, in the first place, with one immense fact, besides many particular facts, in the natural order — the fact that existence as we experience it is temporal. A world of time and change — this, at least, our history has shown — is a world which can neither be deduced from nor reconciled with the postulate that existence is the expression and consequence of a system of' eternal' and 'necessary' truths inherent in the very logic of being. Since such a system could manifest itself only in a static and constant world, and since empirical reality is not static and constant, the ‘image’ (as Plato called it) does not correspond with the supposed ‘model’ and cannot be explained by it. Any change whereby nature at one time contains other things or more things than it contains at another time is fatal to the principle of sufficient reason… (Lovejoy, 1964, p. 329)

Since it will prove too arduous a digression in this dissertation to separate religious from scientific and educational rationales used in the humanities and sciences today, or indeed how religious thought and the Great Chain of Being were intermixed, it is best to note simply that the matter is far from exhausted. Tröhler (2011) for example, in his work on the Languages of education: Protestant legacies, national identities, and global aspirations, has done a much better job of showing how our modern academic training grounds in Europe and America are still permeated with Protestant underpinnings.

Similarly the Australian Laureate Fellow and historian, Peter Harrison, remarked on the rejuvenation of science following the reformation whereby “the biblical imperative to ‘have dominion’ over the creation,” could be redeemed, and “the prospect of a renewed mastery over nature came to be thought of as part of a general, providentially ordained, renovation of both religion and natural knowledge” (Harrison, 2017).

Harrison begins his article by remarking on Phillip Pullman’s (2015) epic fantasy trilogy in which the creation of a parallel universe “has its own distinctive science — "experimental theology" — which revolves around a mysterious cosmic particle known as "dust," (Harrison,

184 2017) and after cycling through Francis Bacon’s, Calvin’s and Luther’s reformative impacts, Harrison notes that

the emphasis on the active life, the pursuit of utility and restoration of prelapsarian order, all find their way into religious justifications for the pursuit of experimental science. There is, in short, a connection between sociologist Max Weber's celebrated idea of a "Protestant ethic" and the social legitimation of the new science. (Harrison, 2017)

Kuhn’s idea of normal science activities held within the confines of a particular paradigm until an aggregation of findings results in the emergence of a new paradigm would not have found support if earlier scientific pursuits had not been supported by religious and cultural guidelines during the reformation, so much so, Harrison remarked, that

What is distinctive about the development of science in the West, in the wake of the scientific revolution, is that scientific activity is consolidated. By this I mean that it becomes a central and longstanding feature of the culture, it assumes an unparalleled prestige, and its methods are regarded as offering the gold standard for acquiring knowledge. (Harrison, 2017)

Concerning the “social legitimation of science” and its entrenchment in the culture, scientific pursuits, coupled with religious values, achieved near cult-like status:

Already we have a sense of how some elements of Protestant Christianity were harnessed for this purpose: the emphasis on worldly vocations and social utility, accompanied by the idea of the redemptive goals of science. These, together with the more general religious goal of discovering the wisdom and power of God in the creation, provided powerful reasons for doing science. (Harrison, 2017)

Inevitably we must concur with Harrison that the path science has taken, has had, and continues to have much to do with the after-effects of the Reformation, i.e. whereby a measure of religious and cultural approval supported the consolidation and legitimization of science.

Should you think otherwise, just entertain the possibility that you might now be living in a world in which physics goes by the name of "experimental theology" and in place of our own mysterious and unfathomable quantum mechanics we simply speak of "dust." (Harrison, 2017)

Thus, the pursuit of knowledge over several centuries which resulted in the establishment in Europe of all forms of scholastic training in the Arts and Sciences was underscored by the foundational exploits and persistence of the Great Chain of Being, largely tempered by cultural and religious mores — moral habits, attitudes, and religious thoughts of the West.

185 As Marks (2013) notes, the better part of the 18th and 19th centuries has been spent alternatively establishing and then divesting the Great Chain of Being from associations with cranial and evolutionary studies purporting links between certain races and apes; racism — including Linnaeus’ “elements of superiority and inferiority in a human classification” (Marks, 2013, p. 272); linearity and the linear classification system; and issues with extinction which were too obvious to do anything with but incorporate within the Great Chain as a natural fact. And although “perhaps the last major holdout of the Great Chain in science lies in the idea that intelligence is a singular and innate property” (Marks, 2013, p. 274), it is highly unlikely that intelligence can serve as an indicator of the superiority or inferiority of non-European populations, given differing external educational, economic, political and environmental influences which can be brought to bear on demographics. Nevertheless, today it remains that the pendulum of “elements of superiority and inferiority” have not yet stopped swinging.

6.4 Correlations between the World Pattern of Process and the Great Chain of Being

In order to flesh out some of the insights the World Pattern of Process can provide into the Great Chain of Being, first I would like to point out some connotations associated with the terms higher and lower when used in both cosmologies, as well some instances of ‘fours’. Next I would like to point out some general correlations and finally to ascertain and to elaborate upon what stage of existence as an Exemplar that the Great Chain of Being bears in relation to the World Pattern.

The systems contained in the World Pattern are not to be considered strictly hierarchical due to the balance of energies between MVAH orders, in the context of planetary and extra-planetary spheres of existence, known and as yet unknown or undiscovered. But in contemplating the hierarchy and logic of the Great Chain of Being, Robinet drew the conclusion that “La progression n'est pas finie. There may be subtler forms, potencies more active, than those which compose man. The force may, indeed, be able to rid itself insensibly of all materiality, and so to begin a new world (Robinet, 1768 in Lovejoy, 1964, p. 282). I presume Robinet meant that the ‘force’ which animated the more advanced orders (above the human) of the Great Chain of

186 Being might have nothing to do with materiality. The electromagnetic force, or others as yet unidentified, or God?

In theological discussions which infuse the Great Chain of Being, the “Holy Spirit” permeated the immaterial beings and powers above the category of animals (and less occasionally, humans), whereas the corresponding element or energy, also present in orders both below and beyond the human in the World Pattern of Process is termed “the Great Life Force.” “In short, the Great Life Force works as what we call evolution, and the Holy Spirit (less recognizably) as Creation. One — or both — might, I speculate, be the missing ‘designer’ in the recent debate over Intelligent Design” (Pope, 2007, p. 43).

Additionally, both cosmologies allude to visible and invisible or immaterial energies or spirits, so in sum, three sets of isomorphs are identified: the Empedoclean, the lower visible orders, and the finer or immaterial forms of energy or spirit. In the Great Chain of Being, versions of the immaterial forms include the Seraphim, Cherubim, Thrones, Dominions and angels while in the World Pattern of Process these are termed rohs (spirits), each of which obtains an increased amount of power or energy. Of course, since they are immaterial, there is no point in describing them any further; I have mentioned these simply to show that both cosmologies sport ‘immaterial’ forms of energy. “With holistic vision, these sets can all be seen to conform to the abstract form of the cosmology and, in cross-section, the four parts or stages of each [are] set laterally to each other” (Pope, 2007, p. 138).

Subtle differences between concepts associated with the terms ‘higher’ and ‘lower’ in both cosmologies can easily be overlooked. The term ‘lower’ in the World Pattern of Process, however, refers not to orders categorized as inferior but to everything that can be seen. These are the ‘daya-daya rendah’ a phrase “which can equally well be translated as the lesser or lower powers or energies. ‘Lower’ in this case refers to the visible world. However, “Pak Subuh suggests, as Oriental sages and philosophers tend to do, that there are also other higher (that is, finer, more subtle, freer and more conscious) invisible, supernatural energies” (Pope, 2007, p. 22). In this sense, the terms lower and higher are not equivalent to hierarchical orders in both cosmologies because the lower-higher order relationships in the World Pattern differ more like

187 ‘coarse’ and ‘fine’ energies differ within the grand scheme of things. Nevertheless, both cosmologies share isomorphic correspondences.

Also, where the terms higher and lower are construed in the Great Chain of Being historically, the differences have been linked with concepts about ‘Good and Evil’ or ‘Right and Wrong’. Pope suggests that “if we could instead learn to think in terms of what is qualitatively higher or qualitatively lower in the natural order of things. That is, in the Chain of Being. What is higher — more helpful and socially constructive? — and what is more harmful and destructive?” (Pope, 2007, p. 251) we could then sort out more easily which values were authentically Human.

The one-to-one correspondences in instances of four in both the Great Chain of Being and the World Pattern of Process are the Empedoclean elements (earth, water, air, fire — or light) and the material, vegetal, animal, and human orders of existence. As previously noted in Chapter Two: “If it is true that the two concrete traditional cosmologies, the Four Elements and the Chain of Being, are also formally tesspirals — and both con-form isomorphically to the pattern of process — then it follows that they con-form to each other” (Pope, 2007, p. 90). Coincidentally, the symbol of the turning, ladder-like tesspiral, which also indicates the process of evolution through the MVAH stages, and which applies to both the Great Chain of Being and World Pattern of Process — is also reflected in the ladder-like turns of RNA & DNA chains!

In the Great Chain of Being, the ‘four kingdoms’ evolved firstly from inorganic matter. With regard to the processual states of both cosmologies, the Empedoclean elements are not ordinarily understood as being ‘in process’ (Pope, 2007, p. 128), yet they can still be considered correlates, because it is not conceivable that in the process of evolution that man could have existed before matter. What we do understand is that “with each successive phase or stage — and category — of the natural order, particularly in the Chain of Being, there emerges a definite increase not only in order and organization but in more complex behaviors” (Pope, 2007, p. 129).

Next I would like to refer explicitly to the material, vegetal, animal and human existents which are featured in the Great Chain of being. Comments which Lovejoy makes on the nature of species in The Great Chain of Being, with respect to the material and vegetal spheres of existence are sparse; the majority are associated with the human being; and these are

188 approximately twice as many as those concerned with the material, animal and vegetal domains of being. These ‘lower’ orders of being tended to be significant for their classification and positioning in the Chain and for their imperfect, less than human qualities. The lower orders were scarcely animate: generally, where minerals are compared with plants, the former were held to be inanimate in much the same way as when comparing plants with animals, when the former might easily be considered inanimate as well (Lovejoy, 1964, p. 56).

Distinguishing animals by habitat (significant in the Middle Ages) could be done by considering whether they were creatures of the land, sea or air, but categorization based on these elements was not a foolproof argument since there was too much overlap (Lovejoy, 1964, p. 57). It was Aristotle “who chiefly suggested to naturalists and philosophers of later times the idea of arranging (at least) all animals in a single graded scala naturae according to their degree of "perfection" (Lovejoy, 1964, p. 58). While both animals and plants were often deemed to have “sentient and vegetative natures” (Lovejoy, 1964, p. 62); it was more important to determine that the Chain of Being was arranged in a continuous, unbroken series from the least perfect to the perfect.

The Great Chain of Being was organized in relation to the degree of perfection each species occupied in the Chain. Such a continuous arrangement could not find reflection in extremes: there must be no exaggerated leaps or gaps between animals and humans, for example. To suggest otherwise would mean that the Chain of Being was not grounded logically or credibly. It was also argued amongst those adhering to this view that the reason for such a wide variety of species occupying each rung of the scala naturae was a demonstration of the principle of plenitude.

The Jewish Medieval scholar Averroes contended that “the existence of most of these species rests upon the principle of perfection [or completeness]. Some animals and plants can be seen to exist only for the sake of man, or of one another; but of others this cannot be granted, e.g., of the wild animals which are harmful to men” (Lovejoy, 1964, p. 82). By the 17th and 18th Centuries the possibility was argued that some creatures were not necessary to the overall scheme of the Great Chain, and Locke argued that differences between orders of beings (some animals, some

189 men) were so small that scarcely any differences between them could be perceived (Lovejoy, 1964, p. 184).

Characteristics attributed to the human species were much more prevalent. From the outset, the idea of “the Good” was central to the Chain: “The essence of 'good,' even in ordinary human experience, lay in self-containment, freedom from all dependence upon that which is external to the individual” (Lovejoy, 1964, p. 42). Perfection was assigned only to Deity; all other forms of existence were less than perfect. As such, in relation to the Deity, the human soul was said to be to be the horizon and boundary line of things corporeal and incorporeal" (Lovejoy, 1964, p. 79).

Church teachings emphasized that “Goodness,” as perfected in Godhead, might only be achieved through the imitation of the Deity, singular in perfection. Meanwhile the distance between man and the Deity might not be closer than “the ratio of the human species to the created universe as a whole? And how then can any of us think that these things exist for his sake, and that they are meant to serve his uses? (Maimonides, 12th Century, in Lovejoy, 1964, p. 100)

In the Middle Ages, the Manicheans ascribed the controversial principles of Light and Darkness, “two co-eternal principles” (Lovejoy, 1964, p. 94) in the Great Chain of Being, as emanating from the Ultimate source — Godhead, to created beings. Ultimately, the focus on Goodness was attained only through service to the Deity.

Sacrifice was considered a form of exemplary obedience to God: the willingness of Moses to sacrifice his only son in obedience to God had already been praised as exemplary and ideal for centuries. The ultimate in sacrifice also held as ideal, such that “one of the persons of the Godhead [would] take on human flesh and live and die upon this globe for man's salvation.” (Lovejoy, 1964, p. 103) But the idea that “Incarnation and Redemption” pointed only to a “single inhabited world” (Lovejoy, 1964, p. 108) would by inference later be applied to the possibility of other worlds such as this one. Man’s intellect and reasoning separated him from animals. Pascal’s reflection was that man’s grasp of the universe might still be within reach: “By virtue of space I am comprehended and engulfed in the universe as a mere point; but by virtue of thought I comprehend it" (Lovejoy, 1964, p. 127).

190 Arguments for the supremacy of human beings over animals by virtue of spirit over the corporeal possessed by man in relation to God preoccupied theologists and philosophers through the centuries-long influence of the Great Chain of Being. But it is the issue of comprehension of the universe in totality and the issue of whether and how other worlds are populated that begins to weaken the influence of the Great Chain of Being, for how might a “mere point” contemplate, as Kant did, the perfection of the created world. Wrestling with the principle of plenitude, he reflects, “Would it not be rather a sign of poverty than of superabundance in Nature, if she were so careful to exhibit all her riches at every point in space? (Kant, 1911 in Lovejoy, 1964, p. 141)

In answer to the question whether the principle of plenitude was thoroughly understood, Lovejoy notes, “The existence of creatures, as Augustine had said, "is a good which could in no way profit God." (Lovejoy, 1964, p. 157) Even poets such as Milton began to question why God had any reason to create “a world of imperfect creatures” (Lovejoy, 1964, p. 160). Fortunately (or not), it is man’s reasoning powers and powers of language which assure him his exalted place in nature.

Other reflections on the continuity of the Great Chain of being and the (lessening) importance of man’s place in the Great Chain of Being began to surface in the 1800’s. If the existence of the Chain demonstrated “a proof of the existence of God… it rested in great part upon the supposition that all other created beings exist for man's sake” (Lovejoy, 1964, p. 186). Galileo argued that God’s care did not end with man, Henry Moore argued that lower species existed for themselves, rather than only for man’s utility (Lovejoy, 1964, p. 188). and Bolingbroke argued “that [the Chain] continues up to natures infinitely below the divine, but vastly superior to the human" (Lovejoy, 1964, p. 192). Kant argued that man’s position on the Chain was neither praiseworthy nor elevated, considering that “Human nature occupies as it were the middle rung of the Scale of Being…equally removed from the two extremes” (Lovejoy, 1964, p. 193).

Similarly, the ‘distance’ between the physical and psychological traits of men and beasts, the proportion of intelligence offered each, and the divinity of soul allotted only to man, came under further scrutiny in the 1800’s. Others began to search for “difference of degrees of intelligence found within the human species…from the senseless clod to the brightest genius of human kind” (Jenyns, 1790 in Lovejoy, 1964, p. 197). This search of course, was confined to “knowing one’s

191 place” an adage whose influence was carried far beyond the 1800’s, about which Rousseau and several others opined: “Man is strong when he contents himself with being what he is; he is weak when he desires to raise himself above humanity” (Lovejoy, 1964, p. 201).

The human being’s position in the Chain was always understood as flawed. Exponents of the Great Chain of Being were duty bound to accept their place in the great scheme of things; not to do so was to fall victim to the sin of Pride. Soame Jenyns (1790) argued that “numberless imperfections inherent in all human governments …[were] imputable only to the inferiority of man's station in the universe” (Lovejoy, 1964, p. 203) — thus by inference, the assurance that ultimate perfection resided only in God, was upheld. Jenyns’ treatises prompted another critic to claim that: “any human government or religion must be imperfect,” (Lovejoy, 1964, p. 204) and Lovejoy added:

Since men are not and were not meant to be angels, let us cease to expect them to behave as if they were; and let us avoid the error of imagining that by an alteration of the form or mechanism of government we shall put an end to those limitations of human nature which are essentially unalterable… (Lovejoy, 1964, p. 204)

En parallèle, just as man is superior to orders of existence below him, so he/she is subject to orders of existence above him. God’s place at the head of the Chain was assured simply by virtue of the existence of positions held by all lower orders of being. Here we are still speaking of the principles of Plenitude and Continuity and “place” embedded in the Chain, but other discussions held that because man’s place in the Chain of being was marred by imperfection; there was no point in assuming that man’s life on earth could ever have occupied a higher ethical state, in which case, “the moral state of mankind would have been paradisaical, but it would not have been human” (Lovejoy, 1964, p. 223).

Over several centuries, the Great Chain of Being was populated by religious and philosophical discussions surrounding the classification of species and the placement of man as highest of lower orders, or lowest of higher orders of Being in relation to God, specifically due to the dual nature of the mind and spirit which man embodied. Although volumes of work were done on the classification of species, in general, animals were held to be lower species in comparison to man.

192 Referring to the William King’s De origins mali, (1702) Lovejoy notes that King “recognizes from the outset all the facts which seem most incompatible with an optimistic view: the perpetual war between the elements, between animals, between men” (Lovejoy, 1964, p. 212). For Robinet, man’s permanent ranking at the top of lower orders enabled him/her to “perfectly behold all that are below and make them all serviceable to the quiet and peace and plenty of Man’s life” (Lovejoy, 1964, p. 232).

In tracing the persistence of the idea that reason is the highest faculty of man, Lovejoy notes in Robinet’s writings that man, and by extension, that the society of man occupies the higher position over animals: “The human mind must be subject to the general law; men were not made to wander in the forests after the manner of bears and tigers; [and that] Society, therefore, is the work of Nature, since it is a natural product of human perfectibility, equally fertile of evil and of good” (Lovejoy, 1964, p. 273).

At first, Robinet was convinced that the principle of continuity could be applied to all visible gradations on the scale of being, “which refers them all to a single idea generative of the world, is founded upon the law of continuity which links together all the parts of this great whole,” (Lovejoy, 1964, p. 281) but later he comes to the conclusion that “There is a gradation of forces in the invisible world as there is a progression of forms in the extended or visible world” (Robinet, 1769 in Lovejoy, 1964, p. 283).

Those following after Robinet, like Schiller, continued to wrestle with the idea that form must match content, (actually an argument based on the principle of plenitude and diversity of forms) but somehow an explanation for why this needed to be so, though especially not obvious in reality, remained elusive. The issue of whether to idealize or extol evidence for plenitude and diversity was also queried:

But on the whole — it is implied, though not acknowledged, by Schiller — the principle of plenitude has the last word. Since he holds that every unification must be incomplete, every aesthetic form or moral code prove in the end too narrow to contain the potentialities of humanity, it follows that the tendency to increasing diversification through perennial change will be, and should be, the dominant force in man’s existence. (Lovejoy, 1964, p. 303)

193 Lovejoy brings to light several other arguments ‘bandied about’ by writers in the 18th century, including the value of diversity in foregrounding “the duty of the individual, it would seem, [which] was to cherish and intensify his own differentness from other men (Lovejoy, 1964, p. 307); and in Schleiermacher’s extolling ‘differentness’ such that “every man should exemplify humanity in his own way . . . Yet only slowly and with difficulty does a man attain full consciousness of his uniqueness” (Lovejoy, 1964, p. 310).

Schleiermacher’s argument is important because he uses it to prevail against the impositions of Deists and “those who seek for a universal creed expressing the uniform reason of man. “You must,” he says to the deists, “You must abandon the vain and foolish wish that there should be only one religion…You are wrong, therefore, with your universal religion that is supposed to be natural to all; for no one will have his own true and right religion if it is the same for all” (Lovejoy, 1964, p. 311).

Once we have entered the age of the Romantics, new expressions of diversity of forms in the arts and their cultural acceptance widens, but the pursuit of Romantic ideals did not always meet imagined expectations:

The revolt against the standardization of life easily becomes a revolt against the whole conception of standards…The Romantic ideal….served to promote, in individuals and in peoples, a resistance to those forces, resultant largely from the spread of democracy and from technological progress, which tend to obliterate the differences that make men, and groups of men, interesting and therefore valuable to one another…But it has also….promoted a great deal of sickly and sterile introversion in literature — a tiresome exhibition of the eccentricities of the individual Ego, these eccentricities being often, as is now notorious, merely conventions painfully turned inside out, since a man cannot by taking thought become more original or ‘unique’ than Nature has made him. (Lovejoy, 1964, pp. 312-313)

The other disadvantage of promulgating the diversity inherent in one’s own culture, originally in the form of nationalism, is the historically proved inclination or tendency to impose one’s values on other societies in the form of colonialism, fascism, religious conversion, and the like. Lovejoy’s comment, after dwelling at length on Schelling’s writings, was a reminder that “the discovery of the intrinsic worth of diversity was…one of the great discoveries of the human mind; and the fact that it, like so many other of his

194 discoveries, has been turned by man to ruinous uses, is no evidence that it is in itself without value. (Lovejoy, 1964, p. 313)

On the scale of the human and from the point of view of the World Pattern of Process, there is reason to suppose that all energies (MVAH) within each created being are arranged in different proportions or concentrations within the species. We are familiar with the consideration that animals exhibit 'human-like' behaviors, e.g. compassion; we are not aware of whether animals have their own consciousness. Supposing that they do, the extent of the application of animal consciousness is limited to the animal domain, in the same way that supposed 'plant consciousness' would be limited to the plant or vegetal domain. This corresponds to the understanding that animal, vegetal and human natures are confined in accordance with their own classifications on the Great Chain of Being — an observation which was consistently reinforced and never disputed.

Similarly, in both the Great Chain of Being and the World Pattern of Process, if by degrees, (e.g. vegetal over mineral, animal over vegetal, human over animal) the tacit agreement maintained is that each sphere of existence embodies advancement over the prior domain, it then becomes possible to imagine that higher forms of life, or energy, and that forms of (immaterial) advancement between man and God exist. Just as the ‘lower’ forms of energy are incorporated within their higher life counterparts, the human being is incorporated on a greater scale within a higher order of (immaterial) energies.

The centuries-old question remains: what form might a higher order of energy take? Earlier ideas which shaped the Great Chain of Being were that beings were composed of an arrangement of forms of energy composed of earth, water, air, & fire (light). Later, however, it became difficult to imagine that the energy of light, which travels at the speed of light, might be exceeded by a higher order of energy. Might the energy of the sun in one solar system be in some as-yet- undefined balance perhaps, with the energies of suns in other solar systems? The answer to this question would support an explanation for the existence of higher order energies than those of light — or a greater knowledge than is currently grasped on the symbiotic relationship between the physical forces science has already identified.

195 Returning to the broad category of existents outlined in the World Pattern of Process, I can now reiterate that the mineral, vegetal, animal and human orders of existence are the same links held in common with the Great Chain of Being and similarly, that the eventual understanding of the pattern of evolution and the increasing complexity in stages of being was based on discussions surrounding the same order of existents.

At the same time, each of the MVAH categories contain nested elements of their lesser-advanced or less-complex counterparts, and all are encompassed within whole systems (separately considered as the human body, animals, plants and materials — and cosmically larger systems). As I understand it, the orders of being in both the World Pattern and the Great Chain were managed by successively higher or advanced systems, i.e. the higher systems were understood to include or organize or incorporate lesser (or ‘lower’) forms of existence.

If at first the two cosmologies contain seemingly dissimilar systems of order (the one construed as hierarchical, the other, not) — yet constituents of the Great Chain of Being and those found in the World Pattern do not differ. In both cosmologies, each new stage provided an advancement or quality, complexity and organization over the prior stage. In Occidental cosmologies these same existents paralleled the natural elements of nature which manifested first as earth (mineral/materials/matter), then water, then air, then fire (as light, or sun).

So, the correct order is ‘Earth, Water, Air, and Light’ . . . This apparently trivial mistake in English has led to a huge difference further down the line, because muddling up their natural order has obscured the fact that these four traditional Elements con-form (are structurally parallel) to the same four different formal stages of the bones in the skeleton of Gaia’s cosmology, and also to the Chain of Being…[and] we can see them — and use them quite comfortably, as Indonesian traditions do — just as metaphors for the different stages of process. (Pope, 2007, p. 67)

Again, both the World Pattern and the Great Chain of Being illustrate the same orders or constituents of being — the lesser or lower orders of the material, animal and vegetal, and the higher orders of man and those beyond man. These being given, the general proposition is that each of these orders of being is subject to processes contingent upon their spheres of existence, as represented by the idea-condition-action-result formula.

196 Requiring a much longer period for materialization, the processes inherent in the emergence of various ‘materials’ or mineral forms of matter, which include gaseous and solidified states can be examined in terms of their generation or creation, conditions required for their formation, existence and/or degeneration, and observations about utility or other forms of evaluations or results. The other processes (which characterize the plant, vegetal and animal kingdoms) are much more self-evident, as explained in Part 1 of this thesis.

Relative to the four-stage process outlined in the World Pattern (as Zat-Sifat-Asma, Af’al, otherwise known as Idea-Condition-Action-Result), historically the Great Chain of being has passed through four stages, beginning with 1) the inception of Aristotle's and Plato's philosophical ideas as a framework for the Great Chain of Being, based on systems of logic and classification; 2) the identification of conditions for their elaboration and growth (separating existents into categories); 3) Growth and Fruition of the Great Chain of Being through centuries of theoretical and theological applications; and 4) the demise and outcomes of the Great Chain of Being which occurred when concepts including ‘missing links’, dualisms, social constructs and race relations were no longer tenable.

Finally, I would like to offer further analysis on correlations between the Great Chain of Being and the World Pattern of Process. While any existent, pattern, or in this case, a cosmology, can be examined with reference to Table 3-1: Stages of Existence and Exemplars in the World Pattern, our objective is to decide which order of existence best approximates the characteristics of the pattern at hand, i.e. those which are best placed under a specific column, a One, Two, Three or Four.

If you will recall, the “Two” column indicates that the cosmology can be placed in the “middle” or “conditional” stage of process; is second in symbolic order; is predicated on the differentiation of parts; is archetypically (and symbolically) rendered as “separation”; is permeated with abstract forms which are dyads or dualities; is associated with the (governing) element of water in the growth stage of process; is plant-like and characterized by the energy of “life”; is passive in mode (think of the struggle for survival of plant root systems which are not mobile); is characterized by material pursuits and the fledgling (chick) stage of development; and possesses sensitive and reactive qualities (entirely dependent on environmental conditions) as well as

197 ideational or organic qualities which are adaptive, expansive and differentiating. These are the reasons for categorizing the Great Chain of Being as a “Two”.

In the prior section (6.3) of this chapter, I have also pointed out that dualisms, linearities and the emphasis on logic characterize the Great Chain of Being. These are weighted more strongly with the “Two” column, the vegetal level of the World Pattern of Process, by virtue of all attributes of the column, rather than largely equivalent to other columns. Here is a list of dualisms associated with the Great Chain of Being which characterize it as a “Two” in accordance with the World Pattern of Process, rather than as a Three or Four:

• possesses inherent dualisms, linearity and logic • exemplifies classifications according to higher and lower positions • hierarchical as opposed to wholistic order • lower orders are associated with having a temporal rather than 'Eternal' existence; • is not oriented toward the split between body and spirit • is vegetal in nature, disposition, and process (i.e. idea, condition, action, result, in accordance with prior descriptions given for the World Pattern of Process) • descriptive classifications and determiners which are polar opposites used historically for several centuries which describe the Great Chain of Being include: ▪ wild or domestic; ▪ serviceable or unserviceable; ▪ animate or inanimate; inanimate or organic; ▪ rational or non-rational; ▪ having order and perfection or disorder and imperfection; ▪ having the state of being incomplete and imperfect as opposed to complete and perfect (reserved for the body-spirit split between the human and the divine); ▪ classifications associated with good or evil (descriptions befitting the Manichean orientation); ▪ having the properties of cold or heat, dark or light

This is not to argue that the Great Chain of Being possesses no other characteristics listed within the One, Three or Four columns. My argument is that the dyads or pairs or dualisms which characterize the Great Chain of Being are those which refer to the characteristics described in Table 2.2 within the vegetal “Two” column and that the majority of descriptors for the Great Chain of Being as a cosmology fall largely under the “Two” column in quantity rather than any

198 other column. It might also be argued that all cosmologies and world views fall under a “Two” column, but on short reflection, this cannot easily be concluded.

Consider also how typically and succinctly Pope’s metaphorical description of the Vegetal level applies also to the Great Chain of Being: “Plants are individuals and represent the lonely struggle for existence in ‘the survival of the fittest’, Twos: and they have only one level of behavior — reactions to externals — available to them” (my italics, Pope, 2007, p. 87). Of all descriptors of the Great Chain of Being, it is “individualism” and “survival of the fittest” which most accurately epitomizes this cosmology, despite other contributions to civilization (democracy, societal determinism, actualization of possibilities for holism) whose effects, influences, results on the world stage have not yet been stably realized.

Another way to put this is in terms of the process(es) inherent in the Great Chain of being, along with the advancement of knowledge is to say that despite inherent possibilities in this cosmology (as inferred, and not necessarily distinct from the majority of known cosmologies operative today), the majority of its tenets cannot be associated with the transformational results associated with the stage “Four” column of the World Pattern of Process.

If the Great Chain of Being could be associated with stage “Four” existents and process, we would not at all be teetering on the brink of collapse of all material, vegetal, animal and human processes today. So, to answer the question I posed earlier, “what circumstances would favor such a paradigm shift?” — it would only be actions and processes associated with the exemplars given in the level “Four” column which typify conscious and transformational, human-directed outcomes that are needed to steer human societies away from collapse. This would require the concerted effort and inclusion of all human societies, rather than the efforts of reactionary societies which rely largely upon strategies which cater mostly to “survival of the fittest” which dominate the world stage.

199 Chapter 7: Theories of Everything and the World Pattern of Process

There is no ultimate theory of the universe, just an infinite sequence of theories that describe the universe more and more accurately. (Hawking, The theory of everything, 2005, p. 131)

In this chapter, I intend to explore connections between the World Pattern and Theories of Everything. Determining the status of theories of everything has limitations due to the immense range of perspectives on the topic in both the humanities and the sciences, including related subfields. It is not possible to explore in-depth all the available theories of everything, but by focusing on key select theories, a selection of general views related to the status of theories of everything in the sciences can be brought together. Next, an analysis of consciousness as a state of matter (Bohm, 1981; Schooler, Hunt, & Schooler, 2011; Tegmark, 2015) and an analysis of Pirsig’s Metaphysics of Quality enlarges on the relationship between causation, morals and values (Pirsig, 1991). Finally, the more obvious connections between selected Theories of Everything and the World Pattern of Process is expanded and discussed.

As I have argued earlier in connection with Einstein’s famous equation, the World Pattern of Process states that various elements are derived from various forms of energy found in micro and macroscopic fields. The nature of these energies has been described in patterns of results, and in a holistic manner, or as far as possible, as is usual with cosmologies. Theories of Everything, which are intended to approximate grand patterns, along with the World Pattern of Process embed structures that illustrate the world as a whole and include its conceptual underpinnings, i.e. both suggest that multiple forms of energy (including fields, quantum states, wave functions, and dimensions) are active or fundamental to the creation of all existents in the universe (Bohm, 1981; Greene 2005; Schooler, Hunt, & Schooler, 2011). But that is only the beginning of the story. Physics separates theories of everything into two streams, one modeled on equations used in Einstein’s theory of relativity and the other concerned with quantum energies.

Despite disparate approaches used in general and special relativity, quantum field theory, and string theory, and where several areas of inquiry overlap in Theories of Everything, the concept of a Grand Pattern and Universal Theory can be outlined. As the discussion will show below, areas of overlap in quantum gravity theory, string and general relativity are shared in the search for a unified theory or grand pattern which is intended to encapsulate interactions between the

200 four physical forces — namely, via mathematical theories (Schooler, Hunt, & Schooler, 2011). In string theory and quantum gravity theory, attempts to identify mathematically-sound proofs relevant to space-time and general relativity are being explored (Woit, 2011.) Further, metaphysical theories articulate claims, describe classes of models or provide conceptual analyses of causation and causal processes in both general relativity and quantum theory (Esfield, 2006, 2007; Paul 2012). While success in building bridges between general relativity, quantum field theory and string theory cannot be claimed, nevertheless these studies contribute preliminary efforts in the construction of a grand pattern or universal theory.

Scientists understand that knowledge of interactions between the four physical forces (gravitational, electromagnetic, weak and strong nuclear forces) has not been convincingly described. Debates in general relativity (GR) and quantum field theory (QFT) about whether the speed of light is constant or not, and whether additional dimensions may account for interactions between the four physical forces are also ongoing:

Einstein’s special theory of relativity assumes a constant speed of light for all observers, as a stated postulate, but that this postulate is a mere “convention,” as Einstein himself states . . . Lorentz’s ether theory asserts that the relativistic effects of length contraction and time dilation are caused by interaction with a non-material ether akin to Newton’s absolute space. [While both theories] are empirically indistinguishable (they use the same mathematical formulas, known as the “Lorentz transformations”) but that Einsteinian relativity is preferred because it is simpler. (Schooler, Hunt, & Schooler, 2011, p. 188)

Other studies seek to identify how energies vibrate or oscillate in some way within a characteristic range of frequencies — which would conform to ideas in string theory which postulate that strings vibrate multi-directionally, or in the form of arcs or ‘branes’, rather than in one direction as originally thought. Peter Woit, a mathematics professor at Columbia University sought to analyze the current status of unification theory vis-à-vis the Standard Model and general relativity but sees the profusion of efforts to do so as a “move away from the standard scientific method” (Woit, 2011, p. 37). As one solution to the “absence of directly relevant experiments,” Woit proposes that “one way to making a convincing case for quantum gravity theory would be to find a unified theory based on principles that had gravity as one

201 consequence” (p. 37). These considerations are what set the tone in scientific circles for finding such a fit — a problem which Einstein had been working on for over 30 years.

Where this is related to string theory, Branes and M-theory, “no well-defined fundamental definition of the theory exists” (p. 39). Branes, (as described in M-theory, no doubt to encompass other mathematical theories proposed in tandem post-1995) were conjectured to have a 2- dimensional sweep in movement through space. “A basic example of a brane would be boundary conditions that fix the ends of an open string to lie on specified space-time points, and the term brane sometimes refers to the collection of such points,” (p. 40) (albeit to date, these are theoretically arbitrary points.) Again, the development of string theory as inferred by the hypothetical existence of branes is the theoretical attempt to ensure the possibility of measurable and therefore scientifically-evident proofs which can then also be associated with the concepts of space-time and general relativity.

Further descriptions of branes and additional dimensions (with transcripts) are discussed by Brian Greene as host in a documentary (Greene, The elegant universe [Video File], 2003) as well as in his Ted Talk (Greene, Making sense of string theory [Video file], 2005). In the latter talk, Greene explains how Theodor Kaluza hypothesized a fifth dimension of space and found the additional dimension in Einstein’s equations.

…it was none other than the equation that scientists had long known to describe the electromagnetic force. Amazing - — it just popped out. He was so excited by this realization that he ran around his house screaming, "Victory!" - — that he had found the unified theory. [time stamp, 4:16]

…matter and the forces of nature all are put together under the rubric of vibrating strings. And that's what we mean by a unified theory… Finally, you can study the equations, and show that it works only in a universe that has 10 dimensions of space and one dimension of time. [time stamp, 11:05] (Greene, Making sense of string theory [Video file], 2005)

In order to comprehend these possibilities, first, there is the possibility of the existence of more dimensions (Greene, Making sense of string theory [Video file], 2005) than originally thought, and second, where this is relevant to energies or the four physical forces, it is necessary to consider that the distribution of energies or forces may be within or beyond the known universe.

202 Another matter brought to our attention by psychologists, sociologists, neuro-linguists, biologists and others is the question of consciousness and its existence such that a connection between the humanities and sciences can further be explored; for instance, to prove whether consciousness exists either objectively or as a form of matter and other potential connections between the sciences and the humanities. Additionally, physicists and polymaths have undertaken to find connections between consciousness and matter (Laszlo, 2003; Polanyi & Goldstein, 2012; Tegmark, 2015; 2014).

This is the milieu in which academics are currently immersed; in terms of Theories of Everything; it is still rather much of an exercise in connecting the dots — in hopes that at some point, there will be general agreement on which dots to connect…

7.1 (Not) Bridging General Relativity, String and Quantum Theory

In his review of types of various metaphysical theories, Paul (2012), a professor of philosophy with the same research interests as Esfield (2007; 2006), explains “how metaphysical theories are classes of models” (Paul L. A., 2012, p. 1) and how “theories are compared with respect to the elegance, simplicity and explanatory virtues of their models” (p. 12). Such models “are used to focus on salient entities or structures” (p. 14), and to make claims or predictions or counterexplanations which describe the nature of the world. Metaphysical claims in turn may be based on “categories or entities such as objecthood, persistence, composition” (p. 25) or rely upon causation as a necessity, a contingent truth, “a relation of counterfactual dependence between events,” or a “a conceptual analysis of the concept causation,” (p. 15). Other inquiries in metaphysics “hold that we start with ordinary experience, defeasibly holding that it gives us a small amount of a posteriori knowledge (p. 24) or provide models which

explore parts of the world that are in principle accessible to scientists [which] could be taken as describing toy models of the empirical facts…. the metaphysician is not studying what scientists already study, but is studying what scientists could study… To name a few that rely most obviously on toy modeling, consider evolutionary biology, economics and rational choice theory, sociology, psychology and cognitive science. (Paul L. A., 2012, pp. 25-26)

203 Essentially, Paul (2012) argues for the value of a diverse range of metaphysical treatments, illustrating how Einstein’s use of

some basic metaphysical concepts ushered in a scientific revolution and successfully established spacetime and motion as empirically detectable entities… Einstein then leapt from this well-established empirical fact to the bold ‘heuristic’ principle that gravitation and inertia are the very same phenomenon. (Paul L. A., 2012, pp. 26-27)

Aside from Jackson’s argument that while we have grand theorists but no grand theory (Jackson, 1988), the metaphysical approach to a universal theory or theory of everything, has also been analyzed by Esfield (2006; 2007), a philosopher of mind as well as science.

Esfield argues that metaphysical theories are based on or derived from scientific theory — or must be; he also reviews the positions of eternalism (all points in time are real) versus presentism (only the present is real) and the thesis that mental causation (and the experience of agency) has a parallel to ‘physical property tokens’. Whether global or ‘objective’ time (and simultaneity of events in time) exists, whether time has no past or future, and the issue of whether time has a direction (the arrow of time) are other points that Esfield raises:

But there is no privileged reference frame… According to special relativity, there is between any two events a four-dimensional spacetime interval…the adjective “present” (“now”) has the same status as the adverb “here”: both indicate the position of the speaker in four-dimensional space-time. As there is no objective “here”, there is no objective “present”.…special relativity is able to explain why we experience the world as if there were one objective temporal order of all events…Consequently, given these physical theories, it is no longer possible to maintain the philosophical position according to which the past, the present and the future are objective modes of time. A fortiori, one cannot tie the notion of existence to one particular mode of time (as does presentism). (Esfield, 2006, p. 88)

The inference seems to be that time is relative to distance but in entanglement, that specific time frames used are not objective. Regarding physical properties given numerical values for their properties within linear systems and their ‘entangled states’ in quantum theory, Esfield describes these as

correlated states of several systems that are a superposition of all the possible values of the quantum properties of the systems in question…Schrödinger has highlighted that feature of quantum physics by imagining a cat that is in a

204 superposition of being alive and being dead relative to an atom being in a superposition of not having decayed and having decayed. (Esfield, 2006, p. 89)

The solution to not being able to establish a time frame which characterizes a state of superposition is simply to confine the observation to physical states:

one has to interpret quantum physics as containing a dynamic that describes processes of state reduction dissolving superpositions and entangled states…If there are processes that dissolve quantum entanglement and superpositions, these are time asymmetric processes at the fundamental level of nature. (Esfield, 2006, p. 90)

The solution may not necessarily involve the representation of asymmetric processes (one being a function of the other, in a way) because such representation assumes the creation of a profusion of innumerable, separately distinct processes which would nevertheless impinge upon the sum of physical properties and because in states of entanglement and superposition there will also easily be found symmetric (or shared) points of process. However, Esfield argues that we need to find “a way to do this that does not come into conflict with physics, that is to say, to choose an interpretation of physics that is acceptable from the physical point of view — such as, for instance, an interpretation of quantum physics that admits processes of state reductions” (p. 90).

For processes involving causation in physical and mental processes, Esfield makes a similar case, pointing out that both physical causes and mental causes are embedded in microphysical systems which are layered on top of each other, e.g. those of conscious living beings, organisms, molecules and microphysical systems (p. 91). He does not explain, as does Whitehead, how forms of prehension between the conceptual and physical realms occur (see Appendix A: Creative Advance, Concrescence and Appetition in Whitehead’s Process and Reality). Instead he asserts that “there is a relation of cause and effect between tokens of higher layers and tokens of lower layers…[that] mental causes have physical effects, [but that] mental intentions cannot cause anything that is not also caused by physical causes as well” (p. 92). Similarly, in this case, Esfield introduces asymmetric processes in support of the flow of time in order to link physical processes with his layered view of the world: “if causes are powers producing their effects, one can make a case for the claim that causal processes are asymmetric processes, being directed to the future and thus introducing a direction of time.” (p. 97)

205 In a later paper, Esfield will do without time: in exploring how special relativity and quantum mechanics can be unified, Esfield defers to special relativity in that “there is no need to conceive the identity of things as the identity of substances in time, because substances do not have temporal parts” (Esfield, 2007, pp. 206-207). And from the quantum physics point of view, Esfield adds that there may be a quantum level that is more fundamental than the level of space- time points, space-time being somehow derived from that quantum level,” (p. 210) and suggests that “the metaphysical direction seems clear: events instead of enduring substances, and relations instead of intrinsic properties” (p. 211).

However, to suggest a ‘more fundamental’ quantum level reminds me of the sort of rabbit hole scientists and mathematicians fell into when creating all sorts of theories about black holes and what is lost or gained and non-predictable about them — for example in the decades before Hawking (2014) reversed his decision on the existence of black holes and others followed in support (Maeder, 2017; Mersini-Houghton, 2015). Unfortunately such arguments, which often call for further exploration, serve only to increase the divide between GR and QFT.

Maeder (2017) has presented an analysis and conclusions which call for the “fall of dark matter”. He hypothesizes the “scale invariance of the macroscopic empty space” based on the “properties of the empty space [which] intervene through ΛE, the Einstein cosmological constant” can be used in a broader context that can be applied to galaxies which are “about a factor of 5 to 10 smaller than in the standard case” (Maeder, 2017, pp. 1-2). Noting that several cosmological models examined in a former paper “clearly account for the acceleration of the cosmic expansion, without calling for some unknown particles of any kinds” (p. 2), he is able to claim that ”neither the dark energy, nor the dark matter seem to be needed in the proposed theoretical context” (p. 1).

Further in his paper, Maeder examines how the approximation of Newtonian scale invariance to co-tensor analysis produces derivative formulas which are in keeping with his hypothesis and examines time elements and curvature in formulas concerned with ‘the weak field approximation’; ‘the order of magnitude of the new term’; and ‘Consistency of the modified Newton equation and the cosmological equations’. The rotation curves of galaxies, including a

206 “possible sequence in the dynamical evolution” (p. 16), mass estimates and cluster density, and the age effect in the rotation curves of galaxies are examined in further sections of his paper. However, since I do not have depth, broad scope or expertise in physics and mathematics, I prefer only to note one of the conclusions drawn:

The long-standing problems of the dark energy (Maeder 2017a) and of the dark matter may possibly find some solutions in terms of scale invariance. In this context, it is noteworthy that it has been claimed that halos of dark matter particles are inconsistent with a large variety of astronomical observations and in particular given the absence in the data of evidence for dynamical friction on the motions of galaxies due to these particles. (Kroupa 2015 in Maeder, 2017, p. 17)

On reflection of the balance between lower and higher-level energies or “four physical forces” and their interconnections, the need for new, ground-breaking scientific studies derived from a more holistic or cross-disciplinary approach is indicated by Maeder's analysis, which shows that once some of the equations (derived equation of motion corresponding to Newton's equation and an equation corresponding to the Binet equation) are modified and applied to “the rotation curve of the outer layers of the Milky Way,” new observations on the increase of age of the vertical velocity dispersion in the Galaxy can be made” (Maeder, 2017, p. 1).

Other studies related to the generation of carbon show that “strong bolts of lightning can unleash the same flurry of nuclear reactions as cosmic rays,” leading to the “formation of rare atomic isotopes” — like carbon-13, carbon-14, and nitrogen-15 (Perkins, 2017). Another team of astrobiologists studied sulfur and silicon enrichment in concentrations of carbon, in order to theorize how carbon is created, hypothesizing that “One scenario that explains the carbon-to- sulfur ratio and carbon abundance is that an embryonic planet like Mercury, which had already formed a silicon-rich core, collided with and was absorbed by Earth" (Rice University, 2016). These studies illustrate that further cross-disciplinary studies would enhance our understanding of the origins of matter on the macrocosmic scale vis-à-vis the interplay of electromagnetic and other physical forces.

The realization of a widely accepted theory of everything has stalled where the construction of bridges between General Relatively, String and Quantum theories have defied the attempts of theorists, philosophers, physicists, astrophysicists and mathematicians. A widely accepted universal theory or theory of everything which links general relativity with string and quantum

207 theory has not yet been found. (String theorists say things like, “We don’t know what string theory really is. What they really mean is that no well-defined fundamental definition of the theory exists” (Woit, 2011, p. 39). Initially Einstein was looking for the link or connection between gravitational and electromagnetic forces, in order to flesh out a universal theory. Partly because they do not concentrate on energy and the relationship between energy and matter (how matter comes into being), string and quantum theory have not conclusively added to how a theory of everything might be developed.

7.2 Quantum Considerations

Here again, it is not possible to analyze all contributions brought to bear on largely theoretical possibilities for the establishment of a universal theory, as that must be left to experts in the field of physical sciences. But it may serve to note a few areas where discussion of possibilities for bridging various theories in pursuit of universal theory has been expanded.

It can be said that Einstein's use of non-linear equations and his related curvilinear order and measure over and above the rectilinear in relation to the gravitational field does not result in mathematical series that always converge. For this reason, Bohm wrote that Einstein “was never able to arrive at a generally coherent and satisfactory theory, starting from the concept of a unified field" (p. 160).

In discussing Einstein's paper on Brownian motion, Bohm points out discontinuous or random fluctuations in the trajectory of movement (sub-atomic, quantum scale movements of a particle), rather than continuous:

…there is no reason why a Brownian curve of infinite quantum theory as an indication of a new order cannot be taken as part of a primary description of movement, as long as its AVERAGE speed is not greater than that of light. In this way, it is possible for relativity theory to emerge as relevant to the AVERAGE speed of a Brownian curve. (Bohm, 1981, pp. 161-162).

However, perhaps it can also be argued that the speed of light may not be the 'first constant' against which lesser speeds are considered relative. If considering the creation of the universe as

208 an emanation from emptiness or 'void', the first separation of elements, including light, out of which the universe was 'rolled out' would need to have at minimum a vibration or vibrational frequency, i.e. the light from the sun or its speed could not have been the first constant. What we understand is that light and planets move at different speeds, but speeds greater than the speed of light have not yet been encountered. In this respect, it is not necessary to discuss whether either the 'big bang theory' or the 'infinite universe' are applicable. Secondly, the need for further predictive work on curvilinear order and stellar parallax (measurement of star’s position at six- month intervals) may be warranted, especially since the orbits of planets are elliptical and may have changed over time, relative to the speed of light, whether averaged or actual.

Bohm discusses contributions in quantum theory as ‘four features of primary significance’ under sub-headings which include the Indivisibility of the quantum of action, the Wave-particle duality of the properties of matter, the Properties of matter as statistically revealed potentialities, and Non-causal correlations (the paradox of Einstein, Podolsky and Rosen)" (Bohm, 1981, pp. 162- 164). It is not possible, for example, to divide the movement of particles into initial, final or intermediate states. As such, “quantum theory is not compatible with Einstein’s basic approach to relativity, in which it is essential that such correlations be explainable by signals propagated at speeds not faster than that of light.” (p. 164) Bohm’s critique on Einstein’s continuous orders of movement eventually leads to the adjustment of Brownian movement which can incorporate quantum computations:

This emphasis on continuous orders is…a serious weakness of the theory of relativity. If we deal with discontinuous order, however (e.g., as in Brownian motion), then the notion of signal ceases to be relevant (and with it, the notion of limitation to the speed of light . . . It is this imposition of the underlying descriptive order of one theory on another that led to arbitrary features and possible contradictions. (Bohm, 1981, p. 171)

Another way to look at this is to say that random or discontinuous series of movement and continuous movement are simply variations of movement wherever they occur. Bohm’s suggestion is to adjust both GR and QFT:

by letting go of this kind of attachment to a certain kind of analysis that does not harmonize with the ‘quantum’ context, we open the way for a new theory that comprehends what is still valid in relativity theory but does not deny the indivisible wholeness implied by the quantum theory. (Bohm, 1981, p. 173)

209 However, Einstein's idea of "continuous series" and Bohm's discussion of quantum theory's "undivided wholeness" are not yet sorted out. Einstein pointed out that

it is easy to say what we mean by the three-dimensionality of space; to each point three numbers, x1, x2, x3 (co-ordinates), may be associated, in such a way that this association is uniquely reciprocal, and that x1, x2 and x3 vary continuously when the point describes a continuous series of points (a line). (Einstein, The Meaning of Relativity, 1923, p. 4) The continuous series of points used to measure distance rather than the behavior of particles dispenses with curvilinear equations and is dissembled in quantum theory through the idea that the observer, object, and apparatus are not separate, and the precise orbit of an electron is not measurable. When using an electron microscope, as in Heisenberg’s experiment, the quantum character of the movement of an “electron can no longer be described as being just a classical particle. Rather, it has also to be described in terms of a ‘wave’ (Bohm, 1981, p. 165). However, Bohm explains that the trajectory of the movement of an electron observed under the electron microscope from one point to another “is similar to an indivisible and unanalysable ‘quantum jump’ between stationary states,” which highlights the quantum contribution of the Indivisibility of the quantum of action rather than the computation of coordinates (in GR).

Rather, if all are considered forms of energy, the backdrop (medium through which particles move) of the continuous series is not separate from the "undivided whole" and the distinctions made between observer, object and apparatus may no longer be relevant. For example, quantum theory

contains an implicit attachment to a certain very abstract kind of analysis…in the mathematical theory . . . the actual and individual object of classical physics is replaced by a more abstract kind of potential and statistical object. This latter is said to correspond to the ‘quantum state of the system’, which in turn corresponds to ‘the wave function of the system’. (Bohm, 1981, p. 173)

If we consider that “each ‘particle’ has a field that extends through space and merges with the fields of other particles” (p. 34) and that particles contained in localized areas (“world tubes”) are not in actuality separate from other fields in any area of space (the backdrop) you eventually end up with looking at the world as a unified whole, an idea common to both GR and QFT. Bohm’s concepts of implicit and explicit orders apply to this situation vis-à-vis the movement of signals between world tubes and transitions between states (which cannot be accounted for.) Similarly,

210 when contemplating the universal flux or flow of all things as forms of energy, “mind and matter are not separate substances. Rather, they are different aspects of one whole and unbroken movement,” (p. 14) which in totality cannot be observed. Regarding ‘statistical objects’, therefore, Bohm makes the following comments: we wish merely to point out that this whole line of approach re-establishes at the abstract level of statistical potentialities the same kind of analysis into separate and autonomous components in interaction that is denied at the more concrete level of individual objects. It is just this kind of abstract analysis that does not cohere with the underlying basic descriptive order of relativity theory (p. 174).

As such, although approaches to GR and QFT differ, it remains that “relativity theory is not compatible with such an analysis of the world into separate components (p. 175), and scientists in both fields will need to find new ways to build bridges between approaches, as Bohm notes: “we have not yet freed ourselves thoroughly from the old order of thinking, using language, and observing. We have thus yet to perceive a new order” (p. 175).

In other words, the connection between General Relativity and Quantum Field Theory has not been served and neither serve to displace the other with confidence, but the search for a unified theory continues.

Having used Whitehead as a starting point, Bohm states that the idea of totality does not belong to anyone and thinking that it does would amount to “interfer[ing] with treating knowledge consistently as an integral part of an overall process (p. 81). Yet Whitehead’s explanation of ‘actual occasions’ and how the mental and physical poles work (prehensions), approximate Bohm’s description of what he terms an implicate order which occurs in parallel with explicate order. Bohm draws a correlation between measurable, materially-supported events and those which are supported by our memories. Of the two occurrences, are those which may be measured technologically (explicate order) and those which occur within consciousness (implicate order). Bohm suggests that within a certain time frame or space-time,

all that is recorded is held enfolded within the brain cells and these are part of matter in general. The recurrence and stability of our own memory as a relatively independent sub-totality is thus brought about as part of the very same process that sustains the recurrence and stability in the manifest order of matter in general. It follows, then, that the explicate and manifest order of consciousness is not ultimately distinct from that of matter in general. (Bohm, 1981, pp. 263-264)

211 In the context he has mentioned, Bohm outlines relationships between explicate and implicate processes. Against the greater whole of processes understood within a certain time frame, the human being may be understood to be ‘a relatively independent sub-totality’ (p. 264). We also understand that the physical state can affect the content of consciousness in many ways. (The simplest case is that we can become conscious of neural excitations as sensations.) Vice versa, we know that the content of consciousness can affect the physical state (e.g., from a conscious intention nerves may be excited, muscles may move, etc. (Bohm, 1981, p. 265)

Further, Bohm specifies something which human beings have instinctually understood for millennia:

mind enfolds matter in general and therefore the body in particular. Similarly, the body enfolds not only the mind but also in some sense the entire material universe. (In the manner explained earlier in this section, both through the senses and through the fact that the constituent atoms of the body are actually structures that are enfolded in principle throughout all space.) (Bohm, 1981, p. 265)

Explicitly, the relationship between mind, consciousness and matter is the subject of another vast area of study, about which Bohm notes, “we do not say that mind and body causally affect each other, but rather that the movements of both are the outcome of related projections of a common higher-dimensional ground” (p. 266). Thus, we return to another usage of the concept, “dimensions” which has also been applied to Whitehead’s ‘actual occasions,’ the process of becoming, and implicate orders. One begins to wonder what correlations between dimensions, the block universe, becoming, and quantum fields will prevail in future.

7.3 Approaches to Consciousness: States of Matter, Dimensions and the Flow of Time

Is our persistent failure to unify general relativity with quantum mechanics linked to the different roles of observers in the two theories? (Tegmark, 2015, p. 238)

Efforts to develop unified theory or theories of everything are piecemeal and voluminous, but studies in consciousness can form one of the bridges between science disciplines. Criticism has been leveled at the status of physics whereby it has failed or refused to define consciousness or to show connections between evolutionary and biological systems of growth in the same way

212 that the social and psychological fields have failed in coming to terms with methods approaching scientific rigor: “the efforts of social scientists are snarled by disunity and a failure of vision…[and] seldom speak the same technical language from one specialty to the next” (Wilson E. O., 1998, p. 198). New work between disciplines demonstrates that consilience is needed because “the explanations of different phenomena most likely to survive are those that can be connected and proved consistent with one another” (Wilson E. O., 1998, p. 58).

Typically, a theory of everything does not admit relationships between consciousness, objectivity, subjectivity, and matter. In fact, a theory of everything acceptable to the physical sciences does not look beyond empirical proof in the construction of such a theory, and perhaps that is its limitation: “The typical materialist view is that consciousness is a product of nervous systems that have reached some critical magnitude of complexity. Notably there is no principled basis for determining how much neural complexity is required for consciousness to take place” (Schooler, Hunt, & Schooler, 2011, p. 168).

The relationship between the physical properties of the brain and consciousness, and what principles might govern consciousness as a state of matter have been explored (among others) by Bohm, (1981); Schooler, Hunt, & Schooler (2011); and Tegmark (2015). Understanding more about the existence of consciousness as a state of matter would help to clarify the relationship between subjectivity and objectivity, and various states of matter; however, this would also entail an acceptance of the possibility that all matter has a degree of consciousness, and the possibility that there is no such thing as ‘inert’ matter, especially on the quantum or microcosmic scales.

Now then, Tegmark (2015) has described consciousness as a state of matter rather than as a dimension; this would imply that the association between “states” of matter and the posited existence of “dimensions” are inseparable or indivisible. His description, in terms of basic principles, infers consciousness as a fourth state of matter:

We examine the hypothesis that consciousness can be understood as a state of matter . . . We explore four basic principles that may distinguish conscious matter from other physical systems such as solids, liquids and gases: the information, integration, independence and dynamics principles. (Tegmark, 2015, p. 238)

213 His approach “generalizes Giulio Tononi’s integrated information framework for neural- network-based consciousness to arbitrary quantum systems,” (Tegmark, 2015, p. 238) and among other links between systems, he finds “an interesting connection between the emergence of consciousness and the emergence of time” (p. 238).

Sidestepping the issue of non-consensus on the definition of “how to define an observer and its role” (p. 239) Tegmark does not offer a definition of consciousness but asserts a relationship between consciousness and quantum mechanics and proposes basic attributes which are indicative of conscious systems. In Tegmark’s Table II, the principles of information, independence, dynamics, integration, autonomy and the utility principle are characteristic of such systems: “The fifth principle [autonomy] simply combines the second and third [independence, dynamics]. The sixth [utility] is not a necessary condition but may explain the evolutionary origin” (p. 242) which was needed to refine the complexity of systems over time. The principle of integration is also fundamental to consciousness, without which unification of an autonomous system is not possible: “if there were no integration, the conscious mind would consist of two separate parts that were independent of one another and hence unaware of each other (p. 247).

While physicists have avoided explanations which associate the flow of time with the nature of consciousness, Schooler, Hunt, & Schooler (2011) have encouraged further studies which suggest that consciousness and the flow of time can be logically linked to the concepts of space and time.

In keeping with the “prevailing Einstein/Minkowski interpretation of special relativity theory, space and time are combined into one concept: space-time (Schooler, Hunt, & Schooler, 2011, p. 161) and theorists have begun to postulate that additional dimensions to the structure of the universe may yet be discovered. The authors claim that “subjective experience must serve as the foundation for building one’s ontology” (p. 162) and align this argument with space-time to show that where there is the possibility of a fourth dimension, logically there may be a fifth, sixth or innumerable other unaccounted-for dimensions.

As for those who claim that the passage of time is an illusion, Schooler et al characterize the flow of time as points taken by different observers of reality, as happens when one produces a

214 movie with a camera, whereas a single frame would not constitute what we would register as an experience. The idea that time is an illusion “is so counter to experience that it seems untenable…Another option is to postulate that there may be a subjective realm of reality against which movement in objective time can be understood” (p. 176).

Older arguments which asserted that space and time were not related, and the idea that consciousness had nothing to do with matter are no longer tenable. Rather, the authors suggest that

If we are to maintain the self-evident fact that experience entails the passage of time, and if we maintain the Einsteinian notion that time has properties akin to a physical dimension, then it follows that the observer “moves” in relationship to time.” (Schooler, Hunt, & Schooler, 2011, p. 175)

Asserting that consciousness is linked to the flow of time, they propose

that the present moment is akin to a wave of consciousness moving through physical space-time. Characterizing the collective movement of all observers in relationship to time as a wave of consciousness thus constitutes a reasonable, if not logically necessary, characterization of the flow of time.” (Schooler, Hunt, & Schooler, 2011, p. 175)

It is that extra dimension — the subjective sense within consciousness — which accounts for the flow of time: “we suggest that physical space-time exists as a multidimensional continuum, while subjectivity quantizes space-time in the process of moving from one moment to the next (pp. 178-179). Consciousness then, when linked to space-time, can be explained as a dimension of experience:

we don’t observe objective reality itself, but rather the reflections of reality as they unfold in our subjective experience . . . We suggest that every entity engages in a process that is equivalent to taking two-sided snapshots of physical reality. One side — the out-facing side is then visible to all other observers. The other side — the in-facing side, corresponds to the observers’ own personal perspective. (Schooler, Hunt, & Schooler, 2011, p. 179)

Although such alternative theories as the authors propose are currently incompatible with metaphysics and scientific facts, the authors argue that “although the prevailing metaphysics is forced to treat subjectivity as inconsequential and the flow of time as illusory in order to

215 reconcile them with scientific facts, this does not mean that all metaphysical frameworks must be so constrained” (Schooler, Hunt, & Schooler, 2011, p. 187).

The authors note that the concept of the block universe explained by Einstein/Minkowski does not explain differences between objective and subjective observations of time. Physicists who incorporate the block universe view of space-time consider that “all slices — past, present and future — already exist. It is simply that the observer is privy to only one moment (slice) at a time . . . [However, this] leaves the source of subjective movement through the posited block universe unexplained" (p. 161). Subjectively, this is like looking at a flip-book of specific re-occurring moments, but several flip-books (created by different observers) will constitute separate moments with potentially different outcomes, depending on the pattern observed. Additionally, there is no point carving up space-time into smaller and smaller slices because it is conceived of as continuous for each observer and because each observer will have different preferences for points of time measured or recorded.

To give an idea of how the authors of the paper differ in perspective, Hunt states that "the Einsteinian special relativity and Lorentzian relativity theories (Lorentz 1895, 1899) are empirically indistinguishable." His objections are focused on the view that special relativity "assumes a constant speed of light for all observers, as a stated postulate, but that this postulate is a mere “convention” (p. 188), and with Lorentz's ether theory which "asserts that the relativistic effects of length contraction and time dilation are caused by interaction with a non-material ether akin to Newton’s absolute space” (Schooler, Hunt, & Schooler, 2011, p. 188). Hunt notes that "a key feature of Lorentz’s view of time dilation, however, is that time dilation refers only to how clocks track time, which is independent of the background “absolute time” (p. 188). He is at odds with the block universe concept because he does

not distinguish between objective time and subjective time in an ontological sense. Rather, there is one ontological (objective) time that may be experienced at different rates by each subject, but this is merely an epistemological, not ontological, difference." (Schooler, Hunt, & Schooler, 2011, p. 188)

Hunt’s opinion is that "the relativity of simultaneity is not a logical, philosophical or scientific necessity," and explains that

216 Daniel Salart’s work in Switzerland in 2008, demonstrates that some kind of causal influence travels between particles far faster than the speed of light — at least 10,000 times the speed of light, according to Salart and his team. This evidence alone demonstrates the invalidity of Einsteinian relativity as a necessary statement about the ontology of the universe. The debate on the ultimate nature of time and free will is, accordingly, still very open." (Schooler, Hunt, & Schooler, 2011, p. 189)

Perhaps the unstated problem with subjectivity is that to be subjective is "to infer" without measurable proof. As the co-writers of the paper mention, "In our view, the fact that we know information but can only infer the physical world illustrates the fundamental nature of their distinction” (p. 190). In stating their position, the Schoolers note that "Hunt also takes issue with the notion of the block universe, and the related premise that consciousness can be thought of as a wave moving through physical time. He rejects the block universe notion in favor of absolute time" (p. 190). In the Schooler’s view, the "wave of consciousness would correspond to the cusp of the progression of absolute time moving through some type of absolute ether. Of course, all these suggestions are highly speculative” (pp. 190-191), but the authors prefer to encourage open debate on the potential links between consciousness and the flow of time.

7.3.1 Illusions, Tenets and Levels of Consciousness

The Schooler et al paper builds on other studies which deal with the “acknowledge[ment] that conscious experience fundamentally challenges material reductionist explanations” (p. 160) and argues five metaphysical and scientifically-accessible tenets:

(1) Consciousness represents a fundamental aspect of reality such that all material things enjoy some varying degree of consciousness (pan psychism); (2) nervous systems entail a nested hierarchy of distinct conscious observers; (3) both experience and the flow of time suggest the reality of a subjective realm of existence; (4) the flow of time suggests a process by which all observers collectively sample segments of continuous space/time at different rates, creating a composite of experienced moments of varying thickness; (5) the possibility that consciousness can influence the duration and selection of experienced moments affords a possible opportunity for genuine free will. (Schooler, Hunt, & Schooler, 2011, p. 157)

Where others have argued that time is an illusion and that consciousness cannot be defined or localized, Schooler et al argue that “when it comes to the existence of subjectivity, one’s first- person experience trumps even the most authoritative scientific evidence” (p. 162) and

217 acknowledge the philosopher David Chalmers’ (1995b) proposal that “conscious experience be considered a fundamental feature, irreducible to anything more basic (p. 163). Citing Democritus and William James, the authors note other efforts to assert the presence of dim or rudimentary consciousness in all matter (also termed psychism) and that the assertion that matter lacks consciousness “is simply a statement of personal faith and not scientific fact” (William James, 1902/2002 in Schooler, Hunt, & Schooler, 2011, p. 169).

Also covered in the authors’ review are models of consciousness proposed by Zeki (2003) and Tononi (2008).

Tononi’s information-based theory of consciousness nicely complements many aspects of Zeki’s neurocognitive theory…[Both] models assume that the brain entails nested hierarchies of separate consciousnesses that sometimes exist in coordination and other times in exclusion of one another. (Schooler, Hunt, & Schooler, 2011, pp. 174-175)

Zeiki outlines three levels of consciousness (micro-consciousness, macro-consciousness and unified consciousness) which are interdependent; in the case of micro-consciousness, a temporal hierarchy is suggested “because colour and motion are perceived at different times. It has also been demonstrated for the level of the macro-consciousnesses, because binding between attributes takes longer than binding within attributes…Micro — and macro- consciousnesses…lead to the final, unified consciousness” (Zeiki 2003, p. 217 in Schooler, Hunt, & Schooler, 2011, p. 171) within the self.

Accordingly, the non-organic world may involve only the most micro-level conscious observers…[and] Zeki’s view suggests that the different conscious observers in the brain may experience the same events at different times, with the final unified consciousness entailing the longest lag. (Schooler, Hunt, & Schooler, 2011, p. 171)

The authors conjecture that other levels of consciousness, possibly involving additional bi- directional ‘information space’ (dimensional space) and space-time within the folds of the brain — other than the three major levels proposed by Zeki may also exist; and that higher-order consciousness would involve processes requiring longer duration. As is known with processes in the brain, various sensations are not experienced simultaneously, for which reason it is supposed that “At each level of the hierarchy, observers (receptors) interpret the experiences they receive into an integrated and informationally richer experience that occurs later in time and subsumes a

218 larger psychological moment” (p. 174). Thus, it is possible neurocognitively that the “the recognition of an inside and an outside to all of reality” is derived from the complex of conscious experience comprised of “two complementary realms: the external physical realm and the internal subjective realm” (p. 174).

Further, along with Linde (1990) and Smythies (2003), the authors argue that an additional dimension could be used to indicate the subjective realm of time, which would provide “the degree of freedom necessary to enable such movement, giving rise to objective time and subjective time” (p. 176).

7.3.2 Solutions Needed

The basic problem with consciousness is that we can’t (yet) know how the two realms, consciousness and the physical, interact, even if we know that they do, although “an accumulating body of research suggests that the best neural marker of consciousness is the synchronization of the fluctuation of electrical activity associated with neurons (Schooler, Hunt, & Schooler, 2011, p. 180). Nevertheless, how and where such synchronization occurs has not been identified. Studies in this area (nerve conduction velocities) have mapped stimulus to nerves and noted that conduction velocities fall within a ‘normal’ range although velocities differ between individuals.

One team, for example, “consider it likely that the key event mediating access to consciousness is the early long-distance synchronization of neural assemblies, rather than the mere depth of processing in the various cortical areas involved in written word processing” (Melloni, et al., 2007, p. 2864). However, electrical impulses (used to measure conduction velocities in body fibers and nerves) travel much faster than nerves. As they might be only one marker for sensations perceived in consciousness, further studies in consciousness and the flow of time are needed. Based on their review of articles, Schooler et al suggest that, “disparate brain regions corresponding to a singular subjective experience would evidence a speed of synchronization that would continue to defy recognized modes of transduction in the brain (Schooler, Hunt, & Schooler, 2011, p. 181). Until scientists can identify which physical systems work in parallel with consciousness more closely, studies which support “the hypothesis that consciousness

219 represents a fundamental aspect of the universe” (Schooler, Hunt, & Schooler, 2011, p. 180) will continue to multiply in profusion.

Another problem is that if several dimensions are conjectured, the idea of a block universe, with time as an element of the other dimensions of space, is weakened. Another argument would be that subjectivity and objectivity are two facets of the same dimension which are reflections of each other. In addition, describing dimensions in relation to time requires specific forms of measurement.

Other works which support Theories of Everything are those concerned with the concept of reality. Consciousness and reality go hand in hand. Smythies (2003) formulation of reality includes physical space-time, phenomenal (immediate) space and real time. According to Smythies, the first two orders of time have several additional dimensions (physical matter, sensations and images) and run somewhat relatively and causally, and “the psychological ‘now’ of time marks the point of contact of the two systems” (Smythies 2003, p. 55 in Schooler, Hunt, & Schooler, 2011, p. 177). Thus whether “subjective and objective attributes of reality can be conceptualized into a single system” (Schooler, Hunt, & Schooler, 2011, p. 190) or not, a third problem becomes the number of dimensions attributed to specific orders of time.

If we want to consider that systems within consciousness are unified (along the path for connecting these to an understanding of the theory of relativity, universal theory or Theories of Everything,) a greater understanding of ‘dimensions’ is needed, especially in light of the following statement: “The jump from micro-consciousness to macro-consciousness, or from macro-consciousness to unified experience is potentially similar to the realization of higher order dimensions” (Schooler, Hunt, & Schooler, 2011, p. 186). Moreover, it is equally difficult to determine that the state of consciousness for all existents in creation, might fit the following description:

Micro-consciousnesses experience fewer layers than macro-consciousnesses, which in turn receive fewer layers than the unified experience of the human self. Accordingly, the thickness (number of separate frames an observer experiences) is inversely related to how early in the set of layers the observer exists. The simplest units of matter — strings, subatomic particles, or whatever units physicists decide are ultimately the tiniest units — have the thinnest duration,

220 while representing the least amount of information in each slice (Schooler, Hunt, & Schooler, 2011, pp. 179-180).

In part, the difficulty in determining consciousness as a ‘stack of layers,’ in conjunction with the notion of thickest or thinnest units may be logical but not practical in terms of economy in the functions of simple to complex biological units. All the same, the authors suppose that

The extended hierarchical structure leading to the higher-order thought associated with the human cortex, may enable us to represent vast amounts of information during each experiential moment . . . this sampling rate may correspond to the EEG synchronization that is observed between the neurons contributing to a coherent experience of consciousness (Hameroff 2010, in Schooler, p. 178)

A fourth problem concerns attributes of subjectivity in consciousness which the authors describe as including “feeling, understanding, intelligence and agency…[the] ability to act in keeping with its desires and rudimentary intelligence” (Schooler, Hunt, & Schooler, 2011, p. 170). First, intelligence can be described as emotional or intellectual but whether rudimentary intelligence applies to all forms of matter including the human species has not been concluded. On the other hand, where all matter possesses a modicum of consciousness, the ability to act on knowledge cannot be applied to all forms of matter. Even so, the authors assert, “we feel it is not unreasonable to speculate that agency is an inherent aspect of consciousness, and that both are inherent aspects of the very fabric of the universe (p. 184). Thus, it is not yet apparent that the relationship between dimensions of consciousness (subjective-objective, internal-external, implicit-explicit) are applicable in both microcosmic and macrocosmic contexts involving space- time, evolution and the flow of time.

Fifthly, Hunt has characterized the Schoolers’ view of a dimension enclosing matter, or a dimension operable in tandem with physical processes

as essentially dualist, and therefore susceptible to the same criticisms that have haunted dualist perspectives since Descartes, namely, how it is that the two realms interact, if they are distinct…[nevertheless,] we believe that the distinction between dimensions may mirror the relationship that consciousness may have with physical space time. (Schooler, Hunt, & Schooler, 2011, p. 189)

Lastly, the authors assure us that speculation about “consciousness as distinct from physical space/time and yet still capable of moving through it” and other speculations about “the notion of

221 the block universe, and the related premise that consciousness can be thought of as a wave moving through physical time” (p. 190) have been offered as an encouragement that these relationships will be expanded in further studies.

7.3.3 Recap on Approaches to Consciousness

In connection with Theories of Everything, studies which propose consciousness as a ‘state’ or ‘dimension’ are important. ‘Information spaces’ in consciousness are active in physical processes of the brain, and the hierarchy of observers (receptors of impressions generated by the senses) are linked to many of our ideas about processes, reality, movement, energy, and forms of energy — including ideas about states, dimensions and information spaces which are also housed in Theories of Everything. For that reason, I would like to provide an abbreviated topics list and recap, of items discussed in 7.3 Approaches to Consciousness, as a series of general statements:

Substantial work done in the sciences on consciousness and its connection to matter refutes the notion that consciousness is an illusion. Consciousness as a state of matter; as a dimension; as a flip-book; in its relationship to a block universe, to space-time, to the flow of time and to orders of time (physical space- time, phenomenal [immediate] space and real time) are the subject of current explorations. Other topics discussed include: how the observer moves in relationship to time; whether in the present moment, consciousness moves through physical space-time or has out-facing and in-facing sides; the issue with using the constant speed of light as a postulate; Lorentz’s ether theory (time dilation measured as clock time, independent of ‘absolute’ time); the element of causal influence between particles or orders of time in consciousness; and the possibility of super-speeds greater than light which would demonstrate the invalidity of Einsteinian relativity. Differences between authors Schoolers and Hunt (the block universe; consciousness as a wave moving through physical time vs absolute time) are also discussed. Other approaches concerning consciousness explained are: five tenets of consciousness, three levels of consciousness, and the existence of additional levels or dimensions of consciousness (as bi-directional information space) which form the inside and outside content of all reality for external and internal realms. Additional speculations within the Schooler et al metaphysical review of science include: that subjective experience trumps authoritative scientific evidence; that consciousness represents a fundamental aspect of the universe; and that dim or rudimentary consciousness is present in all matter. Finally, outstanding solutions still required in studies of consciousness concern: 1. interactions between conscious and physical realms 2. nerve conduction velocities and various speeds used in measurement 3. multiple dimensions as opposed to the concept of a block universe

222 4. subjectivity and objectivity as two facets of one dimension 5. physical, phenomenal and real time 6. unified systems, experience and dimensions 7. lower and higher orders of dimensions as layers (stacked) 8. agency as an inherent aspect of consciousness

If there are no direct correlations between consciousness and matter, the one is at minimum a dimension of physical or physiological processes. It has also been proposed that the state of consciousness is a fundament of reality. As a dimension, consciousness is implicate and comprises subjective experience, and we know that the one state (consciousness) affects the other (physical) and vice versa. Further, we suppose that all matter possesses consciousness, in orders of magnitude or complexity. Together, consciousness and space-time form a dimension of experience; thus, it would seem, that the dimension of consciousness and concepts of time are interwoven. At microscopic scales the fields of particles are considered indivisible, just as at macroscopic scales we would not be able to ‘divide’ the orbits of planets one from the other. It is also hypothesized that all matter possesses lower to higher, or simple to complex forms of consciousness. There are also levels of consciousness which include microcosmic scales wherein fields of particles are merged, and wherein through processes of transduction, exchange or absorption, particles and electrons of matter no longer behave 'inertly'. Finally, our understanding of the more complex (or higher) orders of consciousness are those which approach states which we deem are integrated or unified.

7.4 Pirsig’s Metaphysics of Quality (MOQ)

The following analysis examines a Theory of Everything which has been posited in the Humanities in a literary format42 by the author of Zen and the Art of Motorcycle Maintenance. First published in 1974, his earlier novel discourses on the history of philosophy and the metaphysical culture of the West. But it is Pirsig’s second novel, Lila: An inquiry into Morals which offers a values-based metaphysics which he terms a Metaphysics of Quality (MOQ).

One of the suggestions made in Robert Pirsig’s (1991) novel is that various types of quality or systems inherent in life forms are discrete, i.e. that they do not necessarily follow from the preceding life forms linearly or logically. His Metaphysics of Quality is based on four classifications which find parallels in the World Pattern of Process: The Inorganic, Biological,

42 To avoid loss of literary context, a number of quotes in this section are ‘at length’. 223 Social and Intellectual — which correspond to the material, vegetal, animal and human life forces or energies in the World Pattern of Process:

If you construct an encyclopedia of four topics — Inorganic, Biological, Social and Intellectual — nothing is left out. No “thing,” that is. Only Dynamic Quality, which cannot be described in any encyclopedia, is absent. But although the four systems are exhaustive they are not exclusive. They all operate at the same time and in ways that are almost independent of each other. This classification of patterns is not very original, but the Metaphysics of Quality allows an assertion about them that is unusual. It says they are not continuous. They are discrete….The higher level can often be seen to be in opposition to the lower level, dominating it, controlling it where possible for its own purposes. This observation is impossible in a substance-dominated metaphysics where everything has to be an extension of matter. (Pirsig, 1991, pp. 172-173) The Metaphysics of Quality contains two major patterns of quality, which Pirsig terms Dynamic Quality and Static Quality. Whitehead’s ‘dim apprehension’ would be Pirsig’s equivalent for the ‘generalized something’ which Pirsig describes as Dynamic Quality (Pirsig, 1991, p. 137) whereas scientific and cultural beliefs can be interpreted as Static Quality: “A culture is an evolved static pattern of quality capable of Dynamic change” (p. 203). Equally, “science is a set of static intellectual patterns describing this [scientific] reality, but the patterns are not the reality they describe (p. 118).

Static quality can be understood in terms of culture as ‘fixed’, while Dynamic quality is the source of all things:

Static quality, the moral force of the priests, emerges in the wake of Dynamic Quality. It is old and complex. It always contains a component of memory. Good is conformity to an established pattern of fixed values and value objects. Justice and law are identical. Static morality is full of heroes and villains, loves and hatreds, carrots and sticks. Its values don’t change by themselves. Unless they are altered by Dynamic Quality they say the same thing year after year.

Dynamic Quality is the pre-intellectual cutting edge of reality, the source of all things, completely simple and always new…It contains no pattern of fixed rewards and punishments. Its only perceived good is freedom and its only perceived evil is static quality itself — any pattern of one-sided fixed values that tries to contain and kill the ongoing free force of life. (Pirsig, 1991, p. 133)

Along with the two types of quality are the relationships between dynamic and static quality for each of the four classifications (Inorganic, Biological, Social and Intellectual). Focusing on

224 values as central to the MOQ rather than subject-object patterns shifts the search for empirical data to the recognition of higher and lower order values and processes:

In a value-centered Metaphysics of Quality the four sets of static patterns are not isolated into separate compartments of mind and matter.…The laws that create and destroy these patterns are not the laws of electrons and protons and other elementary particles. The forces that create and destroy these patterns are the forces of value (p. 178).

Five sets of morals are circumscribed by the Metaphysics of Quality (four plus the central/inherent code common to each):

there are not just two codes of morals, there are actually five: inorganic-chaotic, biological-inorganic, social-biological, intellectual-social, and Dynamic-static. This last, the Dynamic-static code, says what’s good in life isn’t defined by society or intellect or biology. What’s good is freedom from domination by any static pattern, but that freedom doesn’t have to be obtained by the destruction of the patterns themselves (Pirsig, 1991, p. 345).

The relationship between Static and Dynamic patterns is interdependent: “All life is a migration of static patterns of quality toward Dynamic Quality” (p. 160). By the same token, if Dynamic quality is the source of static quality and the movement Pirsig describes is seen as circular or balanced, then all life is a migration of Dynamic Quality toward static patterns of quality. Both forms of quality complement all patterns found in reality:

Although Dynamic Quality, the Quality of freedom, creates this world in which we live, these patterns of static quality, the quality of order, preserve our world. Neither static nor Dynamic Quality can survive without the other (Pirsig, 1991, p. 139). Biological evolution can be seen as a process by which weak Dynamic forces at a subatomic level discover stratagems for overcoming huge static inorganic forces at a superatomic level. They do this by selecting superatomic mechanisms in which a number of options are so evenly balanced that a weak Dynamic force can tip the balance one way or another (Pirsig, 1991, p. 167).

Pirsig explains that these migrations are evident in evolution as ‘patterns’ of outcomes which are oriented toward preservation or conservation of the balance between Dynamic and Static forces or energies:

Sometimes a static pattern becomes so powerful it prohibits any Dynamic moves forward. In both cases the evolutionary process is halted for a while. But when it’s not halted the result has been an increase in power to control hostile forces or an increase in versatility or both. The increase in versatility is directed toward

225 Dynamic Quality. The increase in power to control hostile forces is directed toward static quality. Without Dynamic Quality the organism cannot grow. Without static quality the organism cannot last. Both are needed. (Pirsig, 1991, p. 170)

Fig. 7. 1 is a visualization of the relationship between static and Dynamic Quality within Pirsig’s MOQ43, in which Static Quality is drawn from Dynamic Quality. “When you start with an assumption that Quality is the primary empirical reality of the world,” (p. 76) he argues, you are then able to “restate the empirical basis of logical positivism.” (p. 75)

Figure 7-1: Dynamic and Static Quality

43 The original image for Fig. 7.1 came from www.pirsig.org which was downloaded on 8/6/2017. All articles and images from this site have since been removed and the website offered for sale. As such, my figure is an approximate, rather than exact, rendition of the image, with lines, scale and colors modified. 226 7.5 Pirsig on Values, Causation and Morals

Using a humorous anecdote, Pirsig explains that “values are not outside of the experience that logical positivism limits itself to. They are the essence of this experience. Values are more empirical, in fact, than subjects or objects” (p. 75). To illustrate what he means, he points out that direct experience is the value obtained from sitting on a hot stove:

Any person of any philosophic persuasion who sits on a hot stove will verify without any intellectual argument whatsoever that he is in an undeniably low- quality situation: that the value of his predicament is negative. It is an experience. It is not a judgment about an experience. It is not a description of experience. The value itself is an experience. As such it is completely predictable. It is verifiable by anyone who cares to do so. It is reproducible. Of all experience it is the least ambiguous, least mistakable there is. Later the person may generate some oaths to describe this low value, but the value will always come first, the oaths second. Without the primary low valuation, the secondary oaths will not follow. The reason for hammering on this so hard is that we have a culturally inherited blind spot here. Our culture teaches us to think it is the hot stove that directly causes the oaths. It teaches that the low values are a property of the person uttering the oaths. Not so. The value is between the stove and the oaths. Between the subject and the object lies the value. (my italics, Pirsig, 1991, pp. 75-76)

Pirsig speaks of quality and morality as identical: “And if Quality is the primary reality of the world then that means morality is also the primary reality of the world. The world is primarily a moral order” (p. 111) . However, values are also closely associated with morality, but not in the same sense that morality is generally understood:

Value, the pragmatic test of truth, is also the primary empirical experience. The Metaphysics of Quality says pure experience is value. Experience which is not valued is not experienced. The two are the same. This is where value fits. Value is not at the tail-end of a series of superficial scientific deductions that puts it somewhere in a mysterious undetermined location in the cortex of the brain. Value is at the very front44 of the empirical procession. (Pirsig, 1991, p. 418)

Value as primary experience is positioned a priori before subject and object. Without the experience of value, there are no subjects or objects to experience. Value, then, is the dynamic

44 (Or at the seat of the empirical procession?)

227 force which lies behind subjects and objects, or rather, informs the relationship between dynamic force and all subjects and objects:

Once this primary relationship is cleared up an awful lot of mysteries get solved. The reason values seem so woolly-headed to empiricists is that empiricists keep trying to assign them to subjects or objects. You can’t do it. You get all mixed up because values don’t belong to either group. They are a separate category all their own. What the Metaphysics of Quality would do is take this separate category, Quality, and show how it contains within itself both subjects and objects. (Pirsig, 1991, p. 76)

Pirsig’s ideas are in contradistinction to the empiricists, who view

art, morality, religion, and metaphysics as unverifiable. The Metaphysics of Quality varies from this by saying that the values of art and morality and even religious mysticism are verifiable, and that in the past they have been excluded for metaphysical reasons, not empirical reasons. They have been excluded because of the metaphysical assumption that all the universe is composed of subjects and objects and anything that can’t be classified as a subject or an object isn’t real. There is no empirical evidence for this assumption at all. It is just an assumption.

.…Anything that can’t be classified as a subject or an object isn’t real… [but in the experience of sitting on a hot stove,] the value is the reality that brings the thoughts to mind. (Pirsig, 1991, p. 113)

Historically the social codes of the Victorians were characterized by assumed poses or behaviors intended to impress or attract — they were the products of static quality. In Pirsig’s MOQ, there are separate sets of dynamic and static values, e.g. “where static patterns of value and moral judgement are identical” (Pirsig, 1991, p. 180).

Pirsig’s argument for the empiricists’ rejection of values, which “have been considered a pollution of the rational scientific process” (Pirsig, 1991, p. 418) entails a closer inspection of the difference between dynamic and static values. The empiricist’s rejection of values inherent in social and biological codes has not always been and cannot always be confined to intellectual values which are of a higher order:

But the Metaphysics of Quality makes it clear that the pollution is from threats to science by static lower levels of evolution: static biological values such as the biological fear that threatened Jenner’s smallpox experiment; static social values such as the religious censorship that threatened Galileo with the rack. The Metaphysics of Quality says that science’s empirical rejection of biological and

228 social values is not only rationally correct, it is also morally correct because the intellectual patterns of science are of a higher evolutionary order than the old biological and social patterns. (Pirsig, 1991, pp. 418-419)

Pirsig further differentiates between static social and biological values in the “continuation of the mainstream of twentieth-century American philosophy” (p. 419) through the association of the concept of ‘the good’ which has always been a central tenet to Western philosophy as well as the Metaphysics of Quality which he describes as:

…a form of pragmatism, of instrumentalism, which says the test of the true is the good. It adds that this good is not a social code or some intellectualized Hegelian Absolute. It is direct everyday experience. Through this identification of pure value with pure experience, the Metaphysics of Quality paves the way for an enlarged way of looking at experience which can resolve all sorts of anomalies that traditional empiricism has not been able to cope with. (Pirsig, 1991, p. 419)

The value of determining what is “Good” is therefore critical to Pirsig’s Metaphysics of Quality. Of intellectual values and social values, those which are associated with the highest good are those which allow for the greatest change for the better. But you must first distinguish between higher and lower values. Pirsig argues that fighting against repression becomes confused when society doesn’t distinguish between a higher and lower moral good — or “dynamic” and “static” quality. Where you have four evolutionary patterns consisting of the inorganic, the biological, social and intellectual, you also have several versions of morality which correspond to them. Thus, you have lower to higher grades of morality:

there’s the morality called the “laws of nature,” by which inorganic patterns triumph over chaos; there is a morality called the “law of the jungle” where biology triumphs over the inorganic forces of starvation and death; there’s a morality where social patterns triumph over biology, “the law”; and there is an intellectual morality, which is still struggling in its attempts to control society. Each of these sets of moral codes is no more related to the other than novels are to flip-flops. (Pirsig, 1991, p. 183)

In this century, efforts to ensure that the same rights are the rights of everyone have not been fine-tuned, because lower and higher forms of morality (values) have been mixed together, with the result that social patterns are dissolved. “Morals can’t function normally because morals have been declared intellectually illegal by the subject-object metaphysics that dominates present

229 social thought” (Pirsig, 1991, p. 351). This is the allure of what Pirsig terms amoral “objectivity”:

It’s this intellectual pattern of amoral “objectivity” that is to blame for the social deterioration of America, because it has undermined the static social values necessary to prevent deterioration. In its condemnation of social repression as the enemy of liberty, it has never come forth with a single moral principle that distinguishes a Galileo fighting social repression from a common criminal fighting social repression. It has, as a result, been the champion of both. That’s the root of the problem. (Pirsig, 1991, p. 351)

If viewed from the point of view of Pirsig’s Metaphysics of Quality, with higher and lower forms of morality for each of his four systems, debates about whether society is good or evil are more easily answered.

Is society good or is society evil? The question is confused because the term “society” is common to both these levels, but in one level [the intellectual] society is the higher evolutionary pattern and in the other it is the lower. Unless you separate these two levels of moral codes you get a paralyzing confusion as to whether society is moral or immoral. That paralyzing confusion is what dominates all thoughts about morality and society today. (Pirsig, 1991, p. 353)

Phaedrus, main protagonist of Lila: An inquiry into Morals is always thinking to himself and considers how the term ‘value’ can be substituted for the terms ‘causation’ — and in many cases, in place of the term “substance’. He feels that the identification of values as either dynamic or static within the structure of the MOQ enables the appropriate differentiation between higher and lower values:

In the Metaphysics of Quality “causation” is a metaphysical term that can be replaced by “value.” To say that “A causes B” or to say that “B values precondition A” is to say the same thing. (Pirsig, 1991, p. 119)

The greatest benefit of this substitution of “value” for “causation” and “substance” is that it allows an integration of physical science with other areas of experience that have been traditionally considered outside the scope of scientific thought. Phædrus saw that the “value” which directed subatomic particles is not identical with the “value” a human being gives to a painting. (p. 121)

If both the social and the intellectual systems have separate forms of morality, or several forms of morality are characteristic of each system, questions about morality can be further classified. Ultimately, what is regarded as “the truth” is not always interesting; ‘truth’ is not self-evident,

230 nor is it scientifically viable. In reviewing the works on pragmatism by William James, the American philosopher and psychologist, and the relationship of pragmatism to the Metaphysics of Quality, Pirsig writes:

James said, “Truth is one species of good, and not, as is usually supposed, a category distinct from good, and coordinate with it.” He said, “The true is the name of whatever proves itself to be good in the way of belief.” “Truth is a species of good.” That was right on. That was exactly what is meant by the Metaphysics of Quality. Truth is a static intellectual pattern within a larger entity called Quality. (my italics, Pirsig, 1991, p. 416)

Pirsig reflects that when William James tried “to make pragmatism intelligible to ‘the man in the street’…Pragmatism was attacked by critics as an attempt to prostitute truth to the values of the marketplace” (Pirsig, 1991, p. 416). Further in the same passage, Pirsig re-asserts that the relationship of truth to static quality is clarified in the MOQ. Ordinarily the lower level structure does not consume a higher-level structure, but where this occurs, it is morally inappropriate:

the Metaphysics of Quality avoided this attack by making it clear that the good to which truth is subordinate is intellectual and Dynamic Quality, not practicality. The misunderstanding of James occurred because there was no clear intellectual framework for distinguishing social quality from intellectual and Dynamic Quality, and in his Victorian lifetime they were monstrously confused. But the Metaphysics of Quality states that practicality is a social pattern of good. It is immoral for truth to be subordinated to social values since that is a lower form of evolution devouring a higher one. (Pirsig, 1991, p. 417)

Thus, in the case where ‘truth’ is subordinate to ‘good’ and good is a value which as a dynamic value or experience of “freedom from domination by any static pattern,” (Pirsig, 1991, p. 345) the author has established a case for the distinction between dynamic and static values. In the larger view of the MOQ, dynamic qualities cannot be defined as easily as static qualities which are ‘fixed patterns’, but to the extent that the higher concept of ‘good’ is distinct from the lower (in intellectual and social systems,) goodness in its dynamic form is of a higher value:

Good is a noun. That was it. That was what Phædrus had been looking for. That was the homer, over the fence, that ended the ball game. Good as a noun rather than as an adjective is all the Metaphysics of Quality is about. Of course, the ultimate Quality isn’t a noun or an adjective or anything else definable, but if you had to reduce the whole Metaphysics of Quality to a single sentence, that would be it. (Pirsig, 1991, p. 468)

231 Again, where primary experience equates to dynamic quality and associated values, and remembering that both forms of quality (dynamic and static) are required for evolutionary survival and adaptation, progress and change, the influence of one form of quality upon the other no longer needs to be construed as confusing within our understanding of social and intellectual systems:

In the Metaphysics of Quality this dilemma [of morality being an “artificial social code” which is unrelated to cause and effect] doesn’t come up. To the extent that one’s behavior is controlled by static patterns of quality it is without choice. But to the extent that one follows Dynamic Quality, which is undefinable, one’s behavior is free. Ideas are patterns of value. They are at a higher level of evolution than social patterns of value. Just as it is more moral for a doctor to kill a germ than a patient, so it is more moral for an idea to kill a society than it is for a society to kill an idea…societies and thoughts and principles themselves are no more than sets of static patterns. These patterns can’t by themselves perceive or adjust to Dynamic Quality. Only a living being can do that. The strongest moral argument against capital punishment is that it weakens a society’s Dynamic capability — its capability for change and evolution. (my emphasis, in Pirsig, 1991, p. 185)

Pirsig’s Metaphysics of Quality contains a set of ideas about static and dynamic quality which he argues forms the basis of verifiable empirical experience. They are not directly (observably) connected to the laws of physics (GR, QFT) but they do provide the possibility of accounting for a holistic way of perceiving a Theory of Everything. More importantly, his MOQ expands discourse on the static and dynamic qualities of ideas and the relationship between subjects and objects within inorganic, organic, social and intellectual systems.

7.6 Pirsig’s Classifications and their Derivations

Much of Pirsig’s novel is a treatment on the differences between biological, social and intellectual patterns, with an emphasis on the latter two classifications. Pirsig uses these classifications of static social and static intellectual values in his analysis of Victorian, bohemian, hippy and contemporary American society. As noted above, asserting that quality or value, rather than causation, is “the primary empirical reality of the world” (Pirsig, 1991, p.76) dissolves the

232 arbitrary division between mind and matter, where substance then becomes a “stable pattern of inorganic values.” (p. 116)

The relationship (and difference) between inorganic and organic substances, Pirsig explains, is evident at a molecular level in cell structure whereby the static molecule (protein) “prevents attack by forces of light, heat and other chemicals” and the Dynamic molecule, (DNA)

reciprocates by telling the static one what to do, replacing the static one when it wears out, replacing itself even when it hasn’t worn out, and changing its own nature to overcome adverse conditions. These two kinds of molecules, working together, are all there is in some viruses, which are the simplest forms of life. (Pirsig, 1991, p. 169)

Physics doesn’t recognize mind as substantial and classifies substance as matter “into two groups of two: inorganic-biological patterns called “matter,” and social-intellectual patterns called “mind” (p. 177). This classification has been arbitrary:

Inorganic-biological patterns are composed of “substance,” and are therefore “objective.” Social-intellectual patterns are not composed of “substance” and are therefore called “subjective.” Then, having made this arbitrary division based on “substance,” conventional metaphysics then asks, “What is the relationship between mind and matter, between subject and object?” (Pirsig, 1991, p. 177)

However, Pirsig recognizes the dynamic and static relationship between each of his categories (the intellect, society and biology) that physics has avoided.

Mental patterns do not originate out of inorganic nature. They originate out of society, which originates out of biology which originates out of inorganic nature. …There is no direct scientific connection between mind and matter. As the atomic physicist, Niels Bohr, said, “We are suspended in language.” Our intellectual description of nature is always culturally derived. (Pirsig, 1991, pp. 178-179)

Matter occupies all rungs or classifications of Pirsig’s Metaphysics of Quality in separate levels. Although the patterns in each classification are separate and distinct, as explained previously, they do not necessarily function autonomously, just as evolutionary patterns demonstrate that biological and organic patterns existed before patterns of intellect evolved.

Objects are inorganic and biological values; subjects are social and intellectual values. They are not two mysterious universes that go floating around in some

233 subject-object dream that allows them no real contact with one another. They have a matter-of-fact evolutionary relationship. That evolutionary relationship is also a moral one. (Pirsig, 1991, p. 344)

Pirsig uses various concepts such as vice, celebrity status, and socialism to exemplify the differences between biological and social, or social and intellectual values. Vice, for example, when viewed from the biological level is a threat to the social level. Celebrity status viewed on the social level can be a threat to the intellectual level: (Pirsig, 1991, p. 293)

The question arising during the Victorian age, which was eventually marked by an extreme adherence and conformity to social patterns, and which led to its demise was, “Are the social patterns of our world going to run our intellectual life, or is our intellectual life going to run the social patterns?” (p. 304). The Victorians were to pay dearly for such adherence: “this social base which had no intellectual meaning and no biological purpose slowly and helplessly drifted toward its own stupid self-destruction: toward the senseless murder of millions of its own children on the battlefields of World War I. (Pirsig, 1991, p. 307)

Contemporary society has experienced the result of the struggle for dominance between social patterns and intellect in the monstrous swing of the pendulum forward on behalf of intellectualism and backward toward the apron-strings of socialism and its enforcer, fascism:

When the social climate changes from preposterous social restraint of all intellect to a relative abandonment of all social patterns, the result is a hurricane of social forces. That hurricane is the history of the twentieth century. (Pirsig, 1991, p. 308) In the case where the intellectual systems of communism served to displace or de-stable social systems in World War I, “communism and socialism alike were confronted by the reactionary forces of fascism, a program for the social control of intellect”. (Pirsig, 1991, p. 312) Various versions of this scenario have been played out on the world stage ever since. Clearly, despite intellectual progress, the battles of intellect versus society for governance were lost to methods for social control and dominance through two world wars. But we know that the pendulum has not stopped swinging in this battle, if the gutting of socially-advanced programs for populations in favor of capitalist regimes are any indication.

Today we are living in an intellectual and technological paradise and a moral and social nightmare because the intellectual level of evolution, in its struggle to become free of the social level, has ignored the social level’s role in keeping the

234 biological level under control. Intellectuals have failed to understand the ocean of biological quality that is constantly being suppressed by social order. (Pirsig, 1991, p. 355)

In developing his argument for static and dynamic quality, the character Phaedrus searched for usage of the word “quality” in early Greek philosophical papers and in tracts produced by the rhetoricians, only to discover that the Proto-European root of the word, “Rta” was also used in Sanskrit. So here is where we remain “suspended in language”, as Niels Bohr noted, and reliant on culturally-derived descriptions of nature which are firmly embedded in the roots of language, as noted by Pirsig, above (p. 178-9). Aretê, the word used by Greek rhetoricians as a “synonym for quality,” (p. 433) had Proto-European roots, as the character Phaedrus discovered:

The Proto-Indo-European root of aretê was the morpheme rt. There, beside aretê, was a treasure room of other derived “rt” words: “arithmetic,” “aristocrat,” “art,” “rhetoric,” “worth,” “rite,” “ritual,” “wright,” “right (handed)” and “right (correct).” (Pirsig, 1991, p. 433)

Stringing the meanings together, the character Phaedrus understood that “Rt referred to the “first, created, beautiful repetitive order of moral and esthetic correctness. Interestingly, in the sciences today arithmetic still enjoys this status” (p. 435). But he also could not overlook another meaning of quality as ritual (p. 435). Finally, Phaedrus recalled learning about ta words in Sanskrit, as explained in one of his old texts:

ta, which etymologically stands for ‘course’ originally meant ‘cosmic order,’ the maintenance of which was the purpose of all the gods; and later it also came to mean ‘right,’ so that the gods were conceived as preserving the world not merely from physical disorder but also from moral chaos. The one idea is implicit in the other: and there is order in the universe because its control is in righteous hands”

ta, the physical order of the universe is also the moral order of the universe. ta is both. This was exactly what the Metaphysics of Quality was claiming. It was not a new idea. It was the oldest idea known to man. This identification of ta and aretê was enormously valuable, Phædrus thought, because it provided a huge historical panorama in which the fundamental conflict between static and Dynamic Quality had been worked out. It answered the question of why aretê meant ritual. (Pirsig, 1991, pp. 436-437). In other words, Pirsig (via Phaedrus) supports his argument for Dynamic quality via his demonstration of the embedded linguistic connections between quality, cosmic order, and ritual. Eventually, after monologuing on the Far East’s meaning of “dharma” in its relationship to the

235 quality of life, which includes ‘ritual’, Phaedrus understands the connection between quality, ritual and static patterns. In doing so, he also understands how the relationship between static and dynamic quality is revealed:

You free yourself from static patterns by putting them to sleep. That is, you master them with such proficiency that they become an unconscious part of your nature. You get so used to them you completely forget them, and they are gone. There in the center of the most monotonous boredom of static ritualistic patterns the Dynamic freedom is found (Pirsig, 1991, p. 440). Phaedrus’ conclusion on the place of ritual in life as a form of static quality, in effect, brings about access to Dynamic Quality. Although accessing Dynamic Quality is not meant to be understood as a systematic process, analogies for intellectual and creative processes can be drawn from what can be derived from expressions of ritual in cultures:

The entire mechanism of society is ta from beginning to end…. These rituals may be the connecting link between the social and intellectual levels of evolution. One can imagine primitive song-rituals and dance-rituals associated with certain cosmology stories, myths, which generated the first primitive religions. From these the first intellectual truths could have been derived. If ritual always comes first and intellectual principles always come later, then ritual cannot always be a decadent corruption of intellect. Their sequence in history suggests that principles emerge from ritual, not the other way around. That is, we don’t perform religious rituals because we believe in God. We believe in God because we perform religious rituals. If so, that’s an important principle in itself. (Pirsig, 1991, p. 443)

With the demise of the Victorian age, “A new social class had arrived: the theory class, which had clearly put itself above the social castes that dominated before its time” (p. 314). The main character, Phaedrus, reflects that the intellectuals would be more likely to formulate principles which are based on logic, rather than social convention. However, Pirsig argues, social experimentation can establish which principles to be upheld in society are intellectually valid and which are not. “The greatest satisfaction of the greatest number, rather than social tradition, is what determines what is moral and what is not (p. 318).

Regarding scientific pursuits, “What the Metaphysics of Quality makes clear is that it is only social values and morals, particularly church values and morals, that science is unconcerned with (p. 342). Science is concerned with inorganic materials (matter) and biology, rather than social codes or conventions (unless you look more closely at some politically-tied funding

236 opportunities, today). But Phaedrus’s rhetorical question about the extent and purpose of intellectual pursuits embeds an interesting principle:

Therefore, to the question, “What is the purpose of all this intellectual knowledge?” the Metaphysics of Quality answers, “The fundamental purpose of knowledge is to Dynamically improve and preserve society. The intellect’s evolutionary purpose has never been to discover an ultimate meaning of the universe . . . Its historical purpose has been to help a society find food, detect danger, and defeat enemies. (Pirsig, 1991, p. 344)

While it is no longer certain that scientific pursuits ‘dynamically improve and preserve’ society, when the health and well-being of a society cannot rely upon this moral guideline, other questions which arise, such as those which surround the validity of experimentation, warrant examination. But while Dynamic Quality ushers in freedom from static patterns, or change for the better, society is not always certain to be receptive to change, as reactions to scientific exploration show:

But the Metaphysics of Quality also says that Dynamic Quality — the value-force that chooses an elegant mathematical solution to a laborious one, or a brilliant experiment over a confusing, inconclusive one — is another matter altogether. Dynamic Quality is a higher moral order than static scientific truth, and it is as immoral for philosophers of science to try to suppress Dynamic Quality as it is for church authorities to suppress scientific method. Dynamic value is an integral part of science. It is the cutting edge of scientific progress itself. (Pirsig, 1991, p. 418)

As such, Dynamic Quality, which instigates the arrival and acceptance of widely accepted paradigm shifts, can also be seen to accompany evolutionary progress in the advancement of societies, provided the greater demands of society are served.

7.7 Theories of Everything and the World Pattern of Process Revisited

“The jump from micro-consciousness to macro-consciousness, or from macro-consciousness to unified experience is potentially similar to the realization of higher order dimensions.” (Schooler, Hunt, & Schooler, 2011, p. 186)

Current discussion on possible candidates for Theories of Everything. or the search for a grand pattern in previous sections has been amplified by reviewing several points of view within GR,

237 QFT, string theory, consciousness studies, and one instance of a Theory of Everything postulated in the humanities as a “Metaphysics of Quality”. No agreement that a Theory of Everything (which would account for all known phenomena in the universe, and which would include the relationship between all gravitational, electromagnetic, weak and strong nuclear forces) yet exists. Nevertheless, this has not stopped the search. The focus in General Relativity has been on the gravitational force, while Quantum physics has concentrated on the other physical forces with some success: “The last three [physical forces] may be combined in so-called, grand unified theories. These are not very satisfactory because they do not include gravity…[GR] does not incorporate the uncertainty principle of quantum mechanics.” (Hawking, 2005, p. 122) Additionally, String Theory cannot predict with certainty the ‘2-dimensional sweep’ of branes through space.

The first quote mentioned above simplifies the relationship between Theories of Everything and studies of consciousness which are housed in the hard and soft sciences. This concerns the proposal that the key to constructing a Theory of Everything may lie in the possibility of dimensions. Phrases used by scholars ("integrated information framework"; external physical realm and the internal subjective realm; unified experience; unified field; unified consciousness; unified systems, experience and dimensions; lower and higher orders of dimensions as stacked layers) are examples of studies which are part of the search for a unified theory or a grand pattern.

A specific candidate “Theory of Everything” has not been analysed in this chapter, because none proposed are widely accepted in scientific circles, or across theoretical domains in metaphysics, mathematics, physics, chemistry, biology, sociology, psychology, etc. In quantum theory for example, "When you subtract infinity from infinity, the answer can be anything you want. This means that the actual values of the masses and the strengths of the forces cannot be predicted from the theory" (Hawking, 2005, p. 123). The closest contenders for a Theory of Everything are GR and QFT in physics. But rejection of these and other Theories of Everything is widespread, in part due to the empirical focus on matter; the avoidance of explanations which associate the flow of time with the nature of consciousness; the dearth of satisfactory mathematical explanations for dimensions; the problem with postulating multiple dimensions; and the logic

238 that “Goedel’s theorem, for example, shows that no finite set of axioms can provide a TOE for mathematics” (Robertson, 2000, p. 23).

Despite Hawking’s contention that string theories only “seem to be consistent if space-time has only ten or twenty-six dimensions instead of the usual four,” (Hawking, 2005, p. 127) the concept of additional (five, eleven, or innumerable) numbers of dimensions is not viable without an interdisciplinary approach. The concept of dimensions is also not used in Pirsig’s Metaphysics of Quality and yet, the relationship between static quality and dynamic quality can be construed as interdependent and dimensional if “All life is a migration of static patterns of quality toward Dynamic Quality” (p. 160).

Various points of view of dimensions in the sciences have been explored to open new ground in mathematics, physics and metaphysics and the pervasiveness of discussion about dimensions may yet offer potential for further development of unified theory. As noted by Green (2005), Kaluza's recognition of unified theory which he claims to have found in Einstein's equations on the connection between electromagnetic force and "vibrating strings" (Kaluza's hypothesis of a fifth dimension of space) is one such postulate for the number of dimensions, and there are many. Esfield (2006) notes that in four-dimensional space-time that existence cannot be tied to any ‘objective modes of time’ (past, present or future) and Bohm (1981) refers to 'higher- dimensional ground', echoing Whitehead's explanations of 'actual occasions’.

Tegmark (2015) refers to consciousness as a state of matter rather than a dimension since the relationship between mind and matter are not separable, but in so doing, links the concept of dimension to a fourth state of matter. In view of Einstein's idea that time approximates a physical dimension, Schooler, Hunt and Schooler (2011) expand the discussion on the fourth dimension in space-time and speculate that an additional number of dimensions (perhaps innumerable) may exist. In other respects, they associate the concept of dimension not only with space-time but with the external and internal experience of consciousness (the two-sided, subjective and objective, or in-facing and out-facing snapshots) and/or several possible areas in the brain (observers/receptors) which together lead in a hierarchical manner to unified consciousness.

239 Micro-consciousness and macro-consciousness attributes are then part of this hierarchy, which in turn are approximations (or reflections) of 'reality'. Smythies (2003) conjectures that the time element or juncture where the physical systems and consciousness meet can explain the observer sensation of the present (here, now). The Schoolers also view time as a dimension enclosing matter and suppose that "the distinction between dimensions may mirror the relationship that consciousness may have with physical space time (Schooler, Hunt, & Schooler, 2011, p. 189).

Thus, several views of the concept of dimension have been forwarded by physicists, metaphysicians and mathematicians as: dimensions related to space and space-time, dimensions as atemporal and temporal, dimensions as occupying lower and higher-dimensional ground, dimension as a state, dimension as consciousness (having internal-external, subjective-objective, in-facing-out-facing, implicate-explicate attributes), dimension as conscious system and 'informational space' or as conscious observer, dimension as mirror of consciousness and space- time, dimension as electromagnetic force, along with the possibility of multiple dimensions.

The discussion on dimensions in the sciences begs the question whether what we are really looking at is energy as a dimension of matter or matter as a dimension of energy. An expansion on the concept of dimensions (or theory which augments further methods of measurement) and which illustrates the scope of dimensions (other than as a two-dimensional sweep of branes) — but more especially in connection with the electromagnetic force and other physical forces, as well as consciousness — may yet lead to new insights in quantum field and string theory which are inclusive of the human (observer, receptor) positions. Eventually a TOE may be found not only once GR and QFT have been accommodated within a larger context, but once the relationships between energy, dimensions, fields, observer status and consciousness are further refined.

Aside from the question “whether Goedel and Turing’s work implies that no TOE is possible in physics,” (Robertson, 2000, p. 23) a similar point of view can be adapted from the World Pattern of Process. Where the sciences are unconcerned with human values or traditional cosmologies, the construction of a Theory of Everything in physics cannot be complete, nor can it be considered holistic:

240 Physicists today, though, don’t seem interested in the human values aspect of a ‘Theory of Everything’ or a ‘Final Theory’ — as they call it. Far less are they interested in traditional cosmologies. So, what they are talking about doesn’t cover ‘everything’ and will not therefore be ‘final’ simply because the materialistic worldview — or paradigm, as the jargon has it — is inadequate when it comes to dealing with human beings, human societies and questions of ethics and human values." (Pope, 2007, p. 36)

In his consideration of the future of mathematics and science, Robertson (2000) notes the questions raised by Weinberg (1992) and Lederman (1993) about whether “we are approaching the end of physics, and Horgan [1996] has argued that we are approaching the end of all science” (Robertson, 2000, p. 23) but later he adds, “After all, it is almost inconceivable that progress in physics could end while progress in mathematics is ongoing” (Robertson, 2000, p. 26).

In accordance with the working definition of a Theory of Everything which I have provided, Pirsig’s Metaphysics of Quality (MOQ) parallels the World Pattern of Process in its four classifications which are the Inorganic, Organic, Social and Intellectual. However, Pirsig has not detailed the links between the four physical forces and their classifications at length. Rather, Dynamic Quality and Static Quality bear further consideration as forms of energy (potential or kinetic).

In keeping with Pirsig’s MOQ, Dynamic Quality is the 'primary empirical reality’, inherent in each of his classifications of evolved inorganic, organic, social and human orders of existence. His explanations of his MOQ include that Dynamic Quality is a value or the source of values and is identical with morality; values, primary empirical experience and pure experience are synonymous; Dynamic Quality and value as primary experience lies behind subjects and objects; Dynamic Quality couples in sets with Static Quality and both are related; and that "Dynamic Quality is a higher moral order than static scientific truth" (Pirsig, 1991, p. 419).

Differentiations between higher and lower forms of morality and dynamic and static qualities for each of Pirsig’s classifications can be identified. The substitution of values for causation within the structure of the MOQ can "allow an integration of physical science with other areas of experience" (p. 121). In addition to the differentiation between Dynamic and Static Quality, separate forms of morality (static or dynamic) may also be differentiated for all systems

241 (inorganic, organic, social, intellectual). Pirsig also asserts that the relationship of truth to static quality is clarified by the MOQ.

Where Pirsig differentiates between ideas as patterns of value and those which are derived from the intellectual and social strata of morality, various moral dilemmas are more easily classified as of higher or lower moral value. "[Ideas] are at a higher level of evolution than social patterns of value" (Pirsig, 1991, p. 185). Pirsig’s differentiation between higher and lower patterns of value as intellectual and social values is also related to the status of dynamic and static capabilities and affords a range of holistic perspectives on a Theory of Everything.

Pirsig’s MOQ provides discussion of static and dynamic quality, virtue and the struggle for dominance between social and intellectual patterns which have characterized the 20th Century. His explanations about the linguistic meanings of quality expand his overall definition of quality as both dynamic or static. Etymologically, the meaning of quality, among other "rt" words originating in the Proto-Indo-European language, is associated with firstness, virtue, ritual, and cosmic order. Finally, his comment that originally the extent and purpose of intellectual pursuits was ‘to dynamically improve and preserve’ society can serve as a guideline as to whether the greater demands of society are served in scientific pursuits.

From the point of view of the World Pattern of Process, the links between material, vegetal, animal and human energies and Pirsig’s inorganic and biological, sociological and human classifications are not directly established in the sciences, except in the indirect sense that observations about these energies or their attributes or functions and properties are similar, especially in areas of inorganic and biological materials. In the World Pattern of Process and the MOQ, “Nothing is left out. No “thing,” that is” (Pirsig, 1991, pp. 172-173).

A common language is not shared between the sciences and the World Pattern of Process. In physics, values for different forms of energy in inorganic and living systems is not considered relevant, where transitions from inorganic and living systems occur, or where the point at which a system transitions — from organic to inorganic, or from inorganic to organic states — cannot be determined. Alternatively, living systems rely upon the energy of matter, and are profoundly influenced by it, in the World Pattern of Process. (In the World Pattern, which is based on

242 energy, rather than ‘substance-dominated’, it is impossible to say that the bearing of material energy is inorganic.) On the other hand, the Metaphysics of Quality approaches the status of a theory of everything in its description of dynamic and static qualities and their classifications (inorganic, organic, social and intellectual) and through the holistic inclusion of social and intellectual spheres of existence.

From the point of view of the World Pattern, Theories of Everything and empirical studies are largely centered on matter or materials or biological systems, and with few exceptions, do not have energy or energy processes as a central focus. The first notable exception is the work of Einstein, mentioned above, who “successfully established spacetime and motion as empirically detectable entities… Einstein then leapt from this well-established empirical fact to the bold ‘heuristic’ principle that gravitation and inertia are the very same phenomenon.” (Paul, 2012, pp. 26-27) Similarly, in consciousness studies, “The typical materialist view is that consciousness is a product of nervous systems that have reached some critical magnitude of complexity. Notably there is no principled basis for determining how much neural complexity is required for consciousness to take place” (Schooler, Hunt, & Schooler, 2011, p. 168).

Regarding the ‘critical magnitude of complexity’, the problem with the ‘typical materialist view’ is that ironically the viewpoint or position of the human being is typically excluded and that the impact of highly complex systems (consciousness, intellect, social) also tend to be excluded. These include: higher order dimensions, intellectual values which are of a higher order, lower and higher orders or forms of energy, patterns of movement of energy, and differentiation between lower and higher order values which are not construed as central to or foundational to experimentation in the sciences.

Ironically, while in the sciences it has been determined that the observer cannot be excluded from calculations, studies of subject-object patterns exclude subjects or subjective experience as equally relevant. Because all forms of energy (material, vegetal, animal, human) bear a relationship with each other in the World Pattern, the division between subject-object patterns is not a primary focus, i.e. the holistic experience of human beings does not merit incorporation in scientific pursuits because science is compartmentalized.

243 To reiterate some of Pirsig’s objections to empiricism in the Metaphysics of Quality:

Through a repositioning of values as central, science would be able to “restate the empirical basis of logical positivism.” (Pirsig, 1991, p. 75)

Values are more empirical, in fact, than subjects or objects” (p. 75)

In the past they [values] have been excluded for metaphysical reasons, not empirical reasons.…Anything that can’t be classified as a subject or an object isn’t real…(p. 113) Experience which is not valued is not experienced . . . Value is at the very front of the empirical procession. (p. 418)

Re-stating from the point of view of the World Pattern, the compartmentalization of science does not necessarily preclude a finer set of distinctions between forms of energy and their processes, or concepts inclusive of human or higher order values.

A Theory of Everything cannot be considered holistic if the existence of all known phenomena is not explained by the theory. Because the sciences have traditionally avoided the inclusion of values within attempts to construct a Theory of Everything, it remains that the construction of a theory of everything in the sciences is unlikely. The sciences also do not recognize hierarchical patterns such as lower or higher orders or forms of energy, or the patterns of movement of energy except where the concept of dimensions of energy can be accounted for mathematically. This illustrates the difference between the possibility of the existence of a theory of everything which does not explain 'all known phenomena', and the World Pattern of Process and the Metaphysics of Quality whose structures include social and intellectual or human energies. Values (as “Fours”) are also intrinsic to both the World Pattern of Process and the Metaphysics of Quality.

While the sciences have excluded values for metaphysical rather than empirical reasons, the MOQ and the World Pattern consider that value (for all levels or orders of existence) is also 'the primary empirical experience' and that the "values of art and morality and even religious mysticism are verifiable" (Pirsig, 1991, p. 113). This suggests the possibility that concepts surrounding the interplay of dynamic and static energies at various levels in the MOQ and the concentration of various forms of energy (MVAH) in the World Pattern of Process will find expression in the sciences in relation to causation or existence or dimensions. After all, if

244 “science is a set of static intellectual patterns describing this [scientific] reality, but the patterns are not the reality they describe,” (p. 118) new perspectives within the disciplines of science may originate from areas which lie outside the disciplines of science.

If that becomes possible, “the integration of science with other areas of experience” (p. 120) also becomes possible through differentiation between lower and higher order values. This can occur when substance is defined in terms of value (p.116). This does not mean that ideas (as patterns of value) do not exist on the metaphysical level of the sciences. Although metaphysics is meant to be predicated on findings in the sciences that are concerned with matter and biology, this does not mean science has never been, or does not continue to be governed by social or intellectual values, but it does mean that the emphasis of science has always relied more heavily on empirical and biological experimental outcomes.

The sciences and humanities disciplines can only gain from new approaches to research. Thus, where Robertson notes from other studies the sentiment that “we may well be coming to the end of “classical” physics… But this is likely to be the point where real physics begins, at the end of the simple problems,” (Robertson 2000, p. 27) it is not inconceivable that new approaches to solving physics and mathematical problems may arise from outside the sciences, perhaps via complexity theory, cosmology or other theoretical constructs.

What results might be derived, hypothetically, for example, if ‘orders’ or ‘values’ were numerically designated for: scales or patterns of movement as continuous or paused; the movement of signals; implicate and explicate patterns; orders of space-time or time and its flow; particles and classes of magnitudes; higher and lower dimensions of consciousness; stacked dimensions; for ranges of speed and super-speeds; forms of energy; for higher and lower values; orders of magnitude or complexity; or orders of existence? Metaphorically speaking, even when spending most time indoors, there is always the option to venture outdoors… or to expand approaches which are based on energies rather than matter, or to further elevate cross- disciplinary, and holistic approaches.

Table 7.1 is a tentative representation of Theories of Everything and the Metaphysics of Quality in relation to the World Pattern of Process. The Sociological and Metaphysical categories are

245 shaded as a reflection upon the lack of emphasis in Theories of Everything on the values placed on Sociological and Metaphysical works. Others may argue that the proportionate ‘weighting’ of findings in sociological and metaphysical studies bears equal emphasis in scientific pursuits, but if dubious, this argument merits further discussion and clarification in future.

Table 7-1: Patterns in the World Pattern of Process, TOE and the MOQ

THEORY ONES TWOS THREES FOURS DESCRIPTORS Objective findings Subjective findings MOQ Inorganic Organic Social Intellectual holistic

TOE Empirical, four Biological Sociological Metaphysical, Partially physical forces philosophical holistic

WPofP Material Vegetal Animal Human holistic

If the sciences rely on empirical and biological observations over and above sociological and metaphysical observations, the impossibility of constructing a TOE is increased. This also speaks to the (false) supposition that we are nearing ‘the end of classical physics,’ according to Robertson, who has noted Goedel’s proof that “mathematics is essentially incomplete; it is always possible to construct true statements that cannot be proved,” (Robertson, 2000, p. 23) Following on from his explanation of Goedel’s proof, Robertson comments, “just as in the case of mathematics, the impossibility of a finite TOE in physics would present us not with limits to physics, but with an absence of limits” (Robertson, 2000, p. 26).

However, these are discussions within mathematics and physics, which concern handling amounts of incompressible information to answer the question whether a TOE is possible. Pirsig’s Metaphysics of Quality, a literary treatment on his theory, would also not be considered a TOE because the validation of a TOE would take forever: “Today we know that mathematics and probably physics do not allow a finite TOE, and even if they did, there would still exist problems that cannot be solved with finite amounts of information.” (Robertson, 2000, p. 26) Similarly, the problem of validating a TOE with infinite amounts of information is equally impossible.

246 The common view is that human nature is problematic or possesses its own forms of complexity, but perhaps that is not quite an accurate statement. Although complexity theory might forbid a simple definition of a TOE, and no matter how complex systems are found to be, what is needed is a ‘workable’, general or limited definition of a TOE, for which reason I had previously indicated the following parameters:

A TOE embeds structures that illustrate the world as a whole, or in a holistic manner, and includes its conceptual underpinnings, as is usual with cosmologies; a TOE would account for all known phenomena in the universe; and would include the relationship between all gravitational, electromagnetic, weak and strong nuclear forces. It provides explanations for patterns which concern energy, motion, and states of matter.

Rather than limit discussion of TOEs to physics and mathematics, these parameters allow for the elegance of analogies, metaphors, and both scientific and non-scientific discussions of ‘completeness’ in theories. They also do not exclude cross-cultural and cross-disciplinary educational inquiry. From this perspective, similarities between the World Pattern, cosmologies and Theories of Everything (or Grand Patterns) is further clarified.

Similarly, the discourse in Pirsig’s MOQ approaches the general definition of a TOE, identified above. As a cosmology, and as I have explained previously, the World Pattern of Process provides multiple perspectives which can be aligned with such a general definition of a TOE. I conclude with rationales for the necessity for thinking ‘outside the box’ and receptivity toward not-so-new applications to Theories of Everything which are illustrated by the following quotes:

the explanations of different phenomena most likely to survive are those that can be connected and proved consistent with one another. (Wilson E. O., 1998, p. 58)

Win or lose, true reform will aim at the consilience of science with the social sciences and humanities.” (Pepper, 1942/1972, pp. 10-11)

As quoted earlier by Pope (2007), Stephen Toulmin (1982) as well, draws our attention to a re- thinking of the work of traditional cosmologies:

We now need to rethink our beliefs about the place of humanity in some larger scheme of things. Those beliefs were, of course, traditional concerns of cosmology . . . and now that scientists have abandoned the spectator’s standpoint

247 to these cosmological questions, they are beginning to arise again spontaneously, even within science itself. (Toulmin, 1982, p. 268)

Just as in physics and mathematics the impossibility of constructing a TOE has been labored, the impossibility of encoding all possible representations of meaning in a system of language comprehension in psycholinguistics has also been rigorously examined (Ferreira & Patson, 2007). However, working toward “Sharing the same technical language from one specialty to the next” (Wilson E. O., 1998, p. 198) will ensure that explanations of different phenomena afford the “greatest satisfaction of the greatest number” (Pirsig, 1991, p. 318).

248 Chapter 8: Conclusions and Implications

Win or lose, true reform will aim at the consilience of science with the social sciences and humanities.” (Pepper, 1942/1972, pp. 10-11) I had put the desks in a circle. I never had a chance to respond to that Secondary school principal who, in my first year of teaching, came into my classroom and said, "you'd better put the desks back, students think better in straight rows." (Rasunah)

The World Pattern of Process is a holistic 'theory of everything' which has every kind of thing in it. It is a theory which is based on energy, the motion of energy, and key patterns inherent in multiple forms of process. A distinctive principle of the World Pattern of Process is that it addresses the 'quality of an idea'. The World Pattern also addresses the philosophical question, ‘What is a human being?’

The World Pattern is a theory constructed and derived partly from talks given by Bapak Muhammad Subuh Sumohadiwidjojo and partly from Salamah Pope’s theoretical work, The Pattern of the World, published in 2007. Based on long-term association with both persons45 and older Javanese persons in Indonesia beginning in the 1970’s, the dissertation is a first extensive exploration and elaboration of the World Pattern of Process in Part 1 and is an original analysis of applications viewed from perspectives embedded in the World Pattern in Part 2.

The structure of the World Pattern of Process is oriented toward energy and process, rather than matter or objects. The acronym MVAH (material, vegetal, animal and human) refers to energies and ZSAA (Zat, Sifat, Asma, Af’al) refers to the four stages of process, which I have translated loosely as Idea-Condition-Action-Result. Through interpretive and conceptual analysis, the combination of MVAH and ZSAA results in the proposed ‘theory’ termed the “World Pattern of Process”. The process components, underscored in the described framework, can be used to gain new insights into the work of the Humanities and the Sciences.

The World Pattern of Process, also a cosmology, has been elaborated in two parts. Part 1 describes and elaborates the cosmology. Part 2 concerns applications of the theory and is an

45 Bapak Muhammad Subuh Sumohadiwidjojo passed away on June 22, 1987 and Salamah Pope passed away on August 30, 2017. 249 analysis of what occurs when the World Pattern of Process is applied to an Indigenous world view, to the Great Chain of Being and to Theories of Everything. Parts 1 and 2 respond to the underlying guiding research question:

How do foundational structures in the sciences and humanities apply to a fourfold, cosmological World Pattern of Process? How can correlations between disciplines be shown to support a Grand Pattern?

The conceptual analysis of the World Pattern is speculative in that it may be considered the

“endeavor to frame a coherent, logical necessary system of general ideas in terms of which every element of our experience can be interpreted” (Whitehead, 1978, p. 30). Overall, the World Pattern of Process is an interpretive blend of critical, speculative, integrative and theoretical viewpoints which are used in development of the hypothesis toward the establishment of a framework of process which is realized as a grand pattern.

The World Pattern of Process provides a methodology for assessing or examining a cosmology, system, institution, process, paradigm, group or individual, collection, class, etc. Both the pattern of process is characterized and then components which characterize the process (in terms of MVAH) have been explored. Essentially there are two areas in which the above-mentioned are analyzed:

The first has been to explore the process(es) inherent in the World Pattern of process, which have been abbreviated (among other four-stage processes) in the formula idea-condition-action-result. This pattern is conceptually equivalent to the four process stages: random mass-differentiates- coherent whole-RANDOM MASS. (The latter stage is capitalized to show greater scale, as shown in Table 2.1: Four Formally Different Stages of the Grand Pattern).

The analogies drawn for a human process were that of becoming a doctor; for a vegetal process was that of a growth of a plant from seed to fruition, for a material process that of assembling a steam engine and its energy output. Because we are familiar with the growth patterns of animals, an analogy for the animal process was not given. Instead, the integrative, organized, hierarchic, purposeful, motivated, and socially-oriented behaviors of animals which are responsive to internal instincts (as opposed to external stimuli) was noted (Pope, 2006, p. 82). Animal and

250 human processes are both responsive to internal instincts, but are like plant processes in that they follow, albeit with an increased complexity, similar growth patterns or processes.

The second form of analysis has been to categorize as far as possible, or sufficiently, the balance or imbalance of dominant outputs of energy within the World Pattern in relation to sphere(s) of existence, i.e. in terms of inherent material, vegetal, animal, human energies, or in the numeric categories, One, Two, Three and Four.

The World Pattern of Process allows for flexibility in interpretation or perspective, wherein the various energies described fall within a range of characteristics or benchmarks. It does not quantify, for example, that a collection of observations is ‘definitive’, merely that they are ‘sufficiently comprehensive’.

Regarding Theories of Everything, the closest contenders for a Theory of Everything are GR and QFT in physics. But rejection of these and other Theories of Everything is widespread, as is the preference for asserting that no "finite set of axioms can provide a TOE for mathematics" (Robertson, 2000, p. 23). In the World Pattern, Pope's contention is that a TOE in the sciences would not "cover ‘everything’ and will not therefore be ‘final’ simply because the materialistic worldview — or paradigm . . . is inadequate when it comes to dealing with human beings, human societies and questions of ethics and human values" (Pope, 2007, p. 36).

In the discussion of Theories of Everything, however, Pirsig’s Metaphysics of Quality (MOQ) parallels the World Pattern of Process in its description of dynamic and static qualities and their classifications (inorganic, organic, social and intellectual) and through the holistic inclusion of social and intellectual spheres of existence. This discussion serves the wider implication that a modified definition of Theories of Everything is warranted. For example, the reason for providing a general definition of a Theory of Everything (Chapter 7.7) was to expand possibilities for cross-disciplinary approaches, rather than to limit discussion of TOEs to physics and mathematics. From this perspective, similarities between the World Pattern, cosmologies and Theories of Everything (or Grand Patterns) across disciplines is further clarified.

In Part 2 (Chapters 5-7) the methodology for analysis which was used to find correlations and connections between the World Pattern and other disciplines entailed 1) identifying the more

251 obvious correlations, 2) noting in what ways these are linked to the World Pattern, and 3) expanding on the relationship between the World Pattern and the discipline under review. This method was used to examine specific areas chosen for analysis:

What are some of the correlations or connections between the World Pattern of Process and Indigenous world views, the Great Chain of Being and Theories of Everything. (In other words, what new insights can the World Pattern of Process provide into alternative, former, and contemporary positions held by other cosmologies/world views/paradigms.)

Discuss whether the World Pattern of Process conforms to or can parallel metaphysical theories and considerations.

To provide analysis in Part 2, steps were taken to incorporate and

1. Articulate the existent or process or constituent to be analyzed in accordance with the World Pattern of Process; 2. Draw the correlations between both existents; 3. Refer to the table of exemplars and assign characteristics of the existent to a One, Two, Three or Four Column; 4. Explain briefly how the characteristics have been applied

Numerous perspectives are offered by the World Pattern of Process, e.g. that the human being is constituted of and/or subject to the impacts and interactions of its own and other energies from the material, vegetal and animal kingdoms; and on ideas about the progression of life forces within ‘the four great kingdoms’ and their relationships to living processes (as exemplified by ZSAA or the process: idea-condition-action-result). As indicated in Chapter 1, if additional applications of the World Pattern of Process are elaborated further and woven together more finely, together these will impact deliberations on existence and process in the field of education and beyond.

In sum, the constituents of the World Pattern of Process allow for the hypothesis of a new critical approach and perspective on possibilities for the analysis and integration of various disciplines and applications, cosmologies, theories of everything, and Indigenous world views.

252 8.1 Key Themes and Theory Advancement

The overarching theme in the World Pattern of Process is process, with pattern and (the category) “Four,” or four-stage patterns and processes, included.

The secondary themes are energy and consciousness. Following on from the work of scientists Whitehead, Schooler, Bohm, Jantsch, E. O. Wilson, Einstein, and others, the focus on energy serves to expand dialogue on the relationship between process-oriented and energy-based findings, rather than to rely on empirically or materially-based findings restricted to matter.

Idea-Condition-Action-Result are the phases which delineate all processes. While a wide variety of stage models for processes (3-step, 4-step, etc.) exist in the sciences, the World Pattern is based on four elements of existence and four stages of process. Figure 1.1: ZSAA-MVAH is a representation of the combination of these concepts as an explicit model (Ch. 1).

The four stages of the World Pattern of Process, a holistic, process-based cosmology, are encapsulated in the Idea-Condition-Action-Result sequence:

Zat: power, pure potential, essence, existence, force, energy, concept, seed Sifat: condition, attributes or qualities, nature, being, existence, form, container Asma: work, deed, action, course or step taken. Af'al: evidence, proof, reality, truth, result, outcome (Ch. 3)

The Idea-Condition-Action-Result process can be linked to paradigm shifts in Kuhn’s Cycle (Ch. 2) or Hegel’s cycle (thesis-antithesis-synthesis-new thesis) (Ch. 3).

If following the premise that ‘Everything is Energy’ and that “Everything is Process”, which has been illustrated through the four stage Idea-Condition-Action-Result sequence, several concepts are accrued in conjunction. The first objective was to establish a framework for the World Pattern of Process as a possible cosmology for a way of seeing, amongst other things, common patterns found in both the Humanities and Sciences, for which analogies for processes entailed in material, vegetal, animal and human energies have been outlined (Ch. 4.2). Again, both the World Pattern and the Great Chain of Being illustrate the same orders or constituents of being — the lesser or lower orders of the material, animal and vegetal, and the higher orders of man and those beyond man. These being given, the general proposition is that each of these orders of

253 being is subject to processes contingent upon their spheres of existence, as represented by the idea-condition-action-result formula (Ch. 6.4).

Implications arising from the secondary themes in their relationship to the primary themes have been explored largely in sections 7.3. and 7.7. In turn, the discussion on consciousness, whether as a dimension or state of matter is linked to the concept of dimensions and by association, the discussion on dimensions in the sciences begs the question whether what we are really looking at is energy as a dimension of matter or matter as a dimension of energy.

Sub-themes arising in discussion as a natural extension of the main and secondary themes include references to the World Pattern, concepts, ‘Zat’, duality/dualisms, the Great Chain of Being, cosmology and dimensions.

Zat, Sifat, Asma and Af’al are the equivalents of the Idea-Condition-Action-Result descriptions of process in the World Pattern and are integral to the World Pattern, while MVAH (Material, Vegetal, Animal, and Human) energies form the structure of the World Pattern. Without the emphasis on process-oriented patterns and energies, the World Pattern of Process could not be elaborated. The purpose of elaborating the World Pattern of Process has been to provide a new set of correspondences and points of comparison and reference which can enrich deliberations on existence and process in the field of education and beyond.

Evolution as process was symbolized as an open-ended spiral in Figure 2.1: Evolution of Evolutionary Processes by Eric Jantsch, American astrophysicist, engineer and General Systems theorist. The four-stage process offers a way to formulate and review process, whose stages were also associated by Pope with the archetypical positions of chaos, differentiation, unity and transcendence. The newly formed result of a process (Fourth stage) can be examined as a new starting point. The four Zat-Sifat-Asma-Af’al stages of process which are echoed in Jantsch’s spiral of evolution and supported by other scientists serves as a growth model or a four-stage processual model.

In addition, connections between Indigenous patterns, cycles, journeys or processes and other patterns of “Four” are easily associated with World Pattern of Process (Ch. 5.7).

254 Also relative to the four-stage process, when viewed historically over centuries, the Great Chain of Being has passed through the four stages summarized in Section 6.4. Analysis of the Great Chain of Being provided by the World Pattern of Process shows that the theme of dualisms is pervasive in the interpretation of the Great Chain.

Analytically and thematically, Pope’s work on the Pattern of the World is of seminal importance to the World Pattern of Process, and the work of Pirsig, Whitehead, and Schooler et al are major influences in this expanded elaboration of the World Pattern.

In the matter of conceptual interpretation and analysis, Jantsch’s work on the spiral of microevolution, Bohm’s work on Consilience and Pirsig’s work on the Metaphysics of Quality most closely approximate the World Pattern of Process as an explicit model — principally because the scope of their works supports the over-riding themes of consilience of the sciences and humanities, processes, the pattern of four, consciousness and energy which are the primary themes explored in the World Pattern.

The World Pattern of Process offers a holistic approach to knowledge systems and re-invigorates dialectics on human being. As an analytical tool, it emphasizes a focus on energy over and above objects and matter and emphasizes a focus on process-oriented (rather than product-oriented) ways of knowing. The key themes explored throughout the thesis contribute to a pattern of analysis which is outlined in the World Pattern of Process. These are some of the contributions that the World Pattern makes to theory advancement. Other potential contributions made to theory advancement are explored in subsequent sections as implications for application and practice, research, curriculum and instruction.

8.2 Implications for Application and Practice

A quarter of a century after 1700 scientists signed a “Warning to Humanity”, human beings have yet to acknowledge that “many of our current practices [have] put at serious risk the future that we wish for human society and the plant and animal kingdoms, and may [have already altered] the living world [such] that it will be unable to sustain life in the manner that we know” (my

255 emphasis, Union of Concerned Scientists, 1992). Has the time to make the necessary ‘fundamental changes’ evaporated?

As the extent to which the World Pattern of Process can be used as a ‘template’ or frame of reference for applications in various disciplines has not been ‘tested’ or substantiated further in other papers, newer applications and practices will still need to be developed. Similarly, following-up on several applications and practices indicated in this paper may further substantiate implications for application and practice, as discussed below.

Some of this work would entail mapping processes or developmental stages of life found in other cosmologies to the World Pattern. Where this work is not already constituted as a discipline, Stephen Toulmin and others call for a re-thinking of the work of traditional cosmologies, or “to rethink our beliefs about the place of humanity in some larger scheme of things” (Toulmin, 1982, p. 268).

However, if cosmologies are mapped comparatively, classifications of stages or outcomes would yield different results when they are not restricted to empirical observations, but instead are grouped in four classes of outcomes which are material-mechanical, vegetable/vegetal/organic, animal or human in nature.

Renewed arguments against the fragmentation of knowledge and for the unification of the sciences and humanities are encouraged by the World Pattern and have also been promoted by E. O. Wilson through his concept of ‘consilience’ — the convergence or concordance of evidence across disciplines. His argument for the strengthening of consilience across disciplines is that the “units and processes of a discipline that conform with solidly verified knowledge in other disciplines have proven consistently superior in theory and practice to units and processes that do not conform.” (Wilson E. O., 1998, p. 216) Secondly, he points out that “the explanations of different phenomena most likely to survive are those that can be connected and proved consistent with one another” (Wilson E. O., 1998, p. 58).

The World Pattern may also be correlated with the developmental stages of life which are theorized in analytical psychology (Jung’s stages of individuation, Mazlowe’s hierarchy of needs, Piaget’s stages of cognitive development, etc.) but here again, grouped in four classes of

256 outcomes. Thus, applications which focus on the development of character in stages or as process derived from a metareview of developmental or analytical psychology which uses the framework of the World Pattern would also prove useful, especially if the principle that all human beings can contribute to society serves as a baseline. Recalling Lovejoy’s comment that “the discovery of the intrinsic worth of diversity was…one of the great discoveries of the human mind,” (Lovejoy, 1964, p. 313) the other principle to be kept in mind is that the acceptance (and encouragement) of diversity in human nature works against the historically proved inclination or tendency to impose one’s values on other societies in the form of colonialism, fascism, religious conversion, and the like.

The World Pattern invites a re-interpretation of terms which are associated with the ideological pursuits of one culture and those found in other cultures, and which sees scientific approaches as culturally-based forms of inquiry which are not dissimilar to (or disassociated from) outlooks which are cosmological or paradigmatic. The application of the World Pattern to Indigenous world views, the Great Chain of Being and Theories of Everything demonstrates that group or collective cultural, sociological, scientific, religious and political behaviors can also be re- interpreted. Plainly-speaking, the ‘pattern that connects’ all cosmologies is specific to one humanity.

Relative to the four-stage process outlined in the World Pattern (as Zat-Sifat-Asma, Af’al, otherwise known as Idea-Condition-Action-Result), historically the Great Chain of Being has passed through four stages, beginning with 1) the inception of Aristotle's and Plato's philosophical ideas as a framework for the Great Chain of Being, based on systems of logic and classification; 2) the identification of conditions for their elaboration and growth (separating existents into categories); 3) Growth and Fruition of the Great Chain of Being through centuries of theoretical and theological applications; and 4) the demise and outcomes of the Great Chain of Being which occurred when concepts including ‘missing links’, dualisms, social constructs and race relations were no longer tenable.

Additionally, the World Pattern of process, with reference to Table 3.1 and Table 2.2, has shown that the majority of descriptors for the Great Chain of Being as a cosmology fall largely under

257 the “Two” column. The four stages of the World Pattern can also be applied to other historical processes, such as the rise and fall of various civilizations.

The greater (expanding, holistic) framework used in the World Pattern would be incomplete without further exploration of common qualitative values and virtues which are recognized as distinctive to the human species globally.

The World Pattern of Process describes a four-fold process (Zat, Sifat, Asma, Af’al) which can be identified for all spheres of existents (the material, vegetal, animal and human), all of which form part of the whole, or greater framework. In practice, Asma, or the ‘work’ amounts to the holistic maintenance and balancing of all needs in the ascending order of wholes, each within its 'greater framework'.

Along with methods for the ‘re-envisioning’ of world views in the humanities and sciences, the idea that a new, useful cosmology ‘hidden in plain sight,’ warrants extended application. Fourfold processual cosmologies — as distinct from non-processual or static elements of cosmologies — can be shown to parallel or support the World Pattern of Process.

Needs for practices associated with development, nurturing, communal and social welfare require sensitivity — As Vittachi always emphasized, ‘Working for charity is destructive if your family is suffering at home’” (Pope, 2007, p. 286). The widespread practice of equating humans with animals or machines need not confuse the distinction between animals and humans. As explained in the World Pattern of Process, animals do not willingly sacrifice ‘lesser’ impulses in lieu of practices favoring the higher good, or higher purposes, and for many the understanding or practice of higher values is synonymous with efforts needed for self-transformation and the transformation of systems.

Practices which explore the necessity for thinking ‘outside the box’ are applicable to paradigm shifts. For paradigm shifts to occur, essentially a new set of ideas replaces a former set of ideas at the seminal stage. When four-stage processes are modified during other stages of the process, subsequent stages are altered correspondingly, e.g. a change in conditions (relative to Asma, Whitehead’s “concrescence”, and Hegel’s antithesis) automatically affects the work, (relative to Asma, Whitehead’s “satisfaction”, and Hegel’s synthesis) and outcomes (relative to Af’al,

258 Whitehead’s “new given primary phase”, and Hegel’s new thesis). Working back from Af’al (actual outcomes) in accordance with the World Pattern of Process, increases potential for the refinement of known processes, whether for purposes of modification or for a deeper understanding of natural processes.

In this regard, the World Pattern of Process offers a different perspective on paradigm shifts. This perspective is based on process. The question posed in Chapter 6 was, "What circumstances would favor such a paradigm shift?" The answer in that case was, it would only be actions and processes associated with the exemplars given in the level “Four” column which typify conscious and transformational, human-directed outcomes that are needed to steer human societies away from collapse. This entails a major revolution in thinking.

However, if a major revolution in thinking is needed to steer human societies away from collapse, the re-investment in the human capacity for the practice of human values is a critical first step, “because by putting them into practice and using them constantly they help transform us, inwardly and outwardly (Pope, 2007, p. 267). Reminiscent of Maslow’s hierarchy of needs, work on the human level of existence therefore entails the internal realization of the ‘pursuit of happiness’(H) which is not just restricted to the acquisition of goods or property (M) or the satisfaction of personal (V) or communal (A) objectives (p. 95-96).

New practices which can be taught, and which encourage tolerance of the great religions, acceptance of the highest values held in common between them and a recognition of the transformative in spirit and human consciousness (in other words, becoming fully Human, a Four)” need re-instatement. These are the equivalents to realization of the “Z” (Schumacher’s self-awareness factor” and Pope’s Big ‘H’ which stimulate "deep insights into their commonalities . . . the achievement of integration in ourselves, and unity with the cosmos" (Pope, 2007, p. 221). These and other methods which enable us to become fully human can engender the sense of inner and outer well-being.

Work on the starting shortlist of potential candidates for the exercise of human-level energies which was begun in section 3.1 can be extended in educational and other practices. As discussed, the continued practice (and therefore process) and application of human energies is

259 transformative. A third signifier added to the repertoire of human transformative practices are those which are self-correcting. Human level energies which are far-reaching, wide-ranging, self-correcting and transformative comprise the 'work' of the World Pattern of Process, which is being and becoming.

Smut's 'ascending order of wholes" aligns with the World Pattern of Process and was originally intended to "to denote the totality of wholes which operate as real factors and give to reality its dynamic evolutionary creative character (Smuts, 1927, p. 127). Smuts’ foregrounding of holism had a strong ripple effect in the sciences and humanities. In addition, the capacity to re-structure, re-envision or review principles which are truly human in approach is encompassed by the World Pattern of Process — a small price to pay for inroads to holism and the chance for global re- engagement in the unification of ‘best practices and interests’ of (One) humankind.

Another application which would assist approaches to energy is a review of classifications used in science which determine whether criteria used to separate ‘subjective’ from ‘objective’ observations has or has not shifted in recent decades.

With regard to sorting through Theories of Everything, James Paul argues that it is the method of analysis rather than the theory or cosmology which supports the (oft-disputed) recognition of candidates for a Grand theory. His suggestion was that the search for grand theory entails “setting up a sensitizing and generalizing ‘grand method’ to explore the structures and subjectivities of social formations that traverse history as we know it. (Paul J., 2006, p. 7) One such ‘workable’, general or limited definition of a Theory of Everything which has been proposed in the World Pattern (Ch. 7.7) merits further corroboration.

The World Pattern focuses upon the elements or components of living energies and in particular, at the level of human being, upon shared values and practices. In this regard, the implicit understanding intended is that foundations of various world cultures, including Indigenous cultures — while diverse — share a ‘unity in diversity’. The review and re-integration of applications and practices across disciplines which support shared values is critical to a major revolution in thinking.

260 Regarding the application of Indigenous contributions, I have suggested that the re-envisioning of general systems theories and cosmologies can lead to a much longed for meeting place between Western and Indigenous thought which benefits all mankind. Reciprocal efforts from Indigenous and non-Indigenous domains which place the human being at the intersection of the caretaking of all world(s) becomes the means of transformation.

Practices embedded in Indigenous belief systems which are spiritually-based embellish the fabric of contributions made by human societies. For example,

The Maori Elder, Sir James Henare describes mauri as the vital spark or energy of life in all creation, a force which originates from the Primary Life Force . . . Thus, everything that exists has its own life force, its own mauri which must be protected in order for life to be sustained and for the maintenance of ecological as well as human well-being.…Other Maori knowledge holders and scholars have described this life force or mauri, as the binding force between the physical and the spiritual. (my emphasis, in Barlow 1991, in Stewart-Harawira, 2012, p. 11-12)

The sense of relatedness or relativity which pervades Indigenous communities underpins traditions and practices which are the keys to connectivity, interconnectedness, reciprocity, the preservation of biodiversity, collectivity and collaborative actions — such exemplary practices and methods are greatly valued — if not by the forces of globalization — then by the majority of Indigenous populations in world societies and cultures. Renewing traditions and practices which are the keys to connectivity, interconnectedness, reciprocity, the preservation of biodiversity, collectivity and collaborative actions in all human societies strengthens possibilities for the caretaking of One World.

Simple practices such as the attainment of “exquisite listening skills” through a reliance on storytelling, protocols and collective activities is one of the hallmarks of Indigenous societies, where the processes of gathering Indigenous knowledge or participating in Indigenous discourse is not thought of as ‘owned’ by a single person, but rather by the whole community, is something which also needs to be acknowledged. Educational practices which do not teach listening skills or other ear training skills in early years lack scope and breadth.

Nine common Indigenous teachings are described in Chapter 5.6. Teachings about Indigenous technologies in navigation, agriculture, medicines, the caretaking of natural resources which

261 revolve around relationships with the earth, water, air and sky which have been developed over millennia are contributions of inestimable value which Indigenous societies are still willing and able to offer world-wide. These teachings are reflective and representative of human, holistic and communal approaches to knowledge systems.

Connections between Indigenous patterns, cycles, journeys or processes and other patterns of “Four” are easily associated with the World Pattern of Process. Connections to the World Pattern of Process include direct correlations with natural patterns of four (MVAH) and processes whose frameworks can be categorized within the framework — Idea, Condition, Action, and Result. Other connections between the World Pattern and Indigenous societies are those which are foundational and cyclic, processual and connective; include the belief that All Creation is Imbued with Spirit; and include Indigenous efforts in the eight listed areas of Contributions to Human Societies, as well as in their associated, Spirit-Based Relationships.

Values taught as intrinsic to Indigenous societies through creation stories and ceremonies are illustrative of practices in cultures which have attained knowledge of what it means to be quintessentially human. Indigenous cosmologies offer precisely sufficient reasons for a paradigm shift which supports the re-construction, re-constitution and re-envisioning of a new cosmology the World Pattern of Process, or ‘way’ of viewing the world.

8.3 Implications for Research

The World Pattern of Process provides a form of analysis and an internal structure which has been applied to illustrate how the Great Chain of Being, Indigenous Cosmologies, and Theories of Everything fit the Pattern. Emerging research indicates that correlations for 'spiritual' or 'religious' ideas and the sciences are not necessarily antithetical. The World Pattern of Process addresses such an 'internal structure' as a developmental "sequence of qualitatively emerging categories for the whole cosmological system” (Pope, 2007, p. 167).

262 The World Pattern of Process, as a cosmology which encompasses the interests of living beings beyond the material and empirical sphere, offers insights into steps which might be taken to address human discomfort and sustainability.

Because the structure of the World Pattern is not drawn entirely from empirically-based programs of research, it cannot be argued that the means — a cosmology — supersedes the ends, and it does not prioritize the "drive for useful empirical knowledge…[in which]…the means — a scientific social science — became the end" (Jackson, 1988, p. 151).

Multiple dimensions as discussed by Bohm (1981), Hawking (2005), Green (2005), Esfield (2006) and consciousness as a 'fourth dimension of matter' as discussed by Tegmark (2015), Schooler, Hunt and Schooler (2011), and Smythies (2003) are examples of inquiries which address gaps between matter and energy. The concept of additional (five, eleven, or innumerable) numbers of dimensions is not viable without an interdisciplinary approach . . . and the pervasiveness of discussion about dimensions may yet offer potential for further development of unified theory. In relation to the World Pattern of Process, these inquiries are starting discussions for the approach to problems in physics and mathematics which are based on — and prioritize — energy, rather than matter — and for an approach to metaphysics which is not derived entirely from empirical science.

Re-stating from the point of view of the World Pattern, the compartmentalization of science does not necessarily preclude a finer set of distinctions between forms of energy and their processes, or concepts inclusive of human or higher order values.

Curiously, Pirsig's Metaphysics of Quality is based on four classifications which find parallels in the World Pattern of Process: The Inorganic, Biological, Social and Intellectual — which correspond to the material, vegetal, animal and human life forces or energies in the World Pattern of Process.

While the internal structures of the Metaphysics of Quality and the World Pattern of Process encompass social and intellectual or human energies, the sciences do not recognize hierarchical patterns such as lower or higher orders or forms of energy, or the patterns of movement of

263 energy (except where the concept of dimensions of energy can be accounted for mathematically). The sciences do not (yet) have a theory of everything which explains "all known phenomena".

However, while the sciences have excluded values for metaphysical rather than empirical reasons, values for all levels or orders of existence in the MOQ and the World Pattern can be considered equivalent to 'primary empirical experience' and that the "values of art and morality and even religious mysticism are verifiable" (Pirsig, 1991, p. 113).

Multiple areas of research foregrounded in the World Pattern of Process can serve to re- invigorate further dialogue between the sciences and humanities. Additional research recommended in the World Pattern of Process would follow several lines of inquiry, as discussed below:

More research which would support an increased understanding of vegetal energies in the World Pattern would focus on the actual effects of specific foods on our emotions.

A closer inspection of cosmologies is prescribed in the World Pattern. A cosmology that does not explain the conditions under which nature evolves beyond the sphere of physics is distinctly flawed: sound cosmological theories must show how matter configures into ever more complex and ordered systems in space and time…Cosmology, in this sense, is the mother of all natural sciences — though as a rule few cosmologists take this role to heart’ (Laszlo, 1993: 193 as noted by Pope, 2007).

Indigenous principles and values that support the development of a Grand Pattern of Process can be drawn from an analysis of the Anishinaabe world view and other contributions forwarded via Indigenous research.

Research which identifies the philosophy that everything is imbued with spirit; or that everything that exists has its own life force; that 'we are all related' and concepts about full-beingness and raw elemental energy (e.g. in Maori cosmology) are parts of belief systems which are not specific only to Indigenous thought alone; ideas about prana, chi and other essential life forces are also prevalent in Asian belief systems. Larger scale, cross-cultural studies of principles or

264 values which support human development, transformation and growth across lifespans (“Fours”) are needed.

Wilson’s remarks on relational knowledge, its relationship to ceremony and accountability to relationships, and how the intuitive, Indigenous style of research and logic is also relational (and how this differs from Western forms of analysis) clarifies the Indigenous approach to research. In university systems, rather than move to deconstruction, the Indigenous researcher starts with synthesis and wants to remain with synthesis. (Wilson S., 2001, pp. 121, 139, 140, 143, 176- 177). More Indigenous research is needed, since the voice of only a few researchers cannot reflect the richness and variety of Indigenous cosmologies.

Statements by Wilson (1998), Pepper (1942/1972), and Toulmin (1982) were offered as rationales in support of a definition of a TOE which would permit the inception of other cosmologies and Theories of Everything originating outside the sciences and greater chances for “sharing the same technical language from one specialty to the next” (Wilson E. O., 1998, p. 198). Taking steps in this direction also permits cross-cultural and cross-disciplinary inquiry which supports “the traditional concerns of cosmology” and the “spectator’s standpoint to these cosmological questions” (Toulmin, 1982, p. 268). Such an emphasis could be expanded in conferences which support cross-cultural and cross-disciplinary educational inquiry and associated research initiatives.

Looking outside the sciences again: Paul (2012) explains “how metaphysical theories are classes of models,” (including “toy models of the empirical facts”) and how metaphysical claims are derived: “the metaphysician is not studying what scientists already study, but is studying what scientists could study… To name a few that rely most obviously on toy modeling, consider evolutionary biology, economics and rational choice theory, sociology, psychology and cognitive science” (Paul, 2012, pp. 1, 12, 15, 24, 25-26). Pirsig concurs: After all, if “science is a set of static intellectual patterns describing this [scientific] reality, but the patterns are not the reality they describe,” (Pirsig, 1991, p. 118) new perspectives within the disciplines of science may originate from areas which lie outside the disciplines of science (Ch.7.7). I have also mentioned that it is not inconceivable that new approaches to solving physics and mathematical problems

265 may arise from outside the sciences, possibly via complexity theory, cosmologies or other theoretical constructs.

Indigenous Approaches to Research and Skills in Co-operation and Collaboration (Section 5.5) relies on relationships and entails the awareness of participation and the process of communal input whereby members of the group work against limitations in the articulation and maintenance of inclusive social relations. Collaboration and consensus-building at minimum can be considered a Stage 3 of process in the World Pattern, where inclusion of input of all members of a collective can no longer be considered ‘subjective’ in nature. Such practices can serve as principles for action research or research conducted in teams.

The collection and analysis of data from Indigenous archaeological sites which excludes Indigenous context or local knowledge which has been provided can be considered a form of appropriation. Indigenous participants who have provided Indigenous context in such research, often remain un-named. However, within Indigenous societies, it would be unthinkable for Indigenous persons not to name an Elder or Knowledge Keeper if it were known, and this adherence to respectful communications needs wider application and acknowledgement.

Esfield’s suggestion that there may be a quantum level that is more fundamental than the level of space-time points, space-time being somehow derived from that quantum level,” (Esfield, 2007, p. 210) raises the possibility that a closer analysis of “events instead of enduring substances, and relations instead of intrinsic properties” (Esfield, 2007, p. 211) is warranted.

Schooler et al (2011) acknowledges that “conscious experience fundamentally challenges material reductionist explanations;” that subjective experience trumps authoritative scientific evidence; that consciousness represents a fundamental aspect of the universe; and that dim or rudimentary consciousness is present in all matter (Schooler, Hunt, & Schooler, 2011, p. 160). These and additional cross-disciplinary studies which would support connections between consciousness as a dimension and (dimensions of) energy, motion and states of matter would also strengthen ties to consciousness which are developed in the World Pattern of Process as part of the four stages of process. Further research which would enhance the study of consciousness as a dimension of energy could include:

266 a. interactions between conscious and physical realms b. nerve conduction velocities and various speeds used in measurement c. multiple dimensions as opposed to the concept of a block universe d. subjectivity and objectivity as two facets of one dimension e. physical, phenomenal and real time f. unified systems, experience and dimensions g. lower and higher orders of dimensions as layers (stacked) and h. agency as an inherent aspect of consciousness (Ch. 7.3.3)

The validation of a TOE would take forever because “there would still exist problems that cannot be solved with finite amounts of information” (Robertson, 2000, p. 26). In addition, “the materialistic worldview — or paradigm, as the jargon has it — is inadequate when it comes to dealing with human beings, human societies and questions of ethics and human values" (Pope, 2007, p. 36). For these reasons, my suggestion has been that a ‘workable’, general or limited definition of a Theory of Everything (see parameters, Ch. 7.7) can serve as a ‘toy model’ for further research. These parameters do not exclude cross-cultural and cross-disciplinary inquiry in physics, mathematics and education. These parameters allow for the elegance of analogies, metaphors, and both scientific and non-scientific discussions of ‘completeness’ in theories. From this perspective, similarities between the World Pattern, cosmologies and Theories of Everything (or Grand Patterns) can be developed further.

From the point of view of the World Pattern of Process, the analysis of the Great Chain of Being illustrates the confluence of spiritual or religious thought and ideas which underpin western education — and the sciences, for that matter. If the deceit in the sciences, if you will, has been to treat subjectivity as ‘inconsequential’ and the flow of time as illusory, (in order to reconcile them with scientific facts) (Schooler, Hunt, & Schooler, 2011, p. 187) or to avoid treating subjectivity and objectivity as two facets of one dimension, “this does not mean that all metaphysical frameworks must be so constrained” (Schooler, Hunt, & Schooler, 2011, p. 187).

On the contrary, it is best to note simply that elaboration on the underpinnings of scientific and educational thought) is far from exhausted. Tröhler (2011), for example, has done an excellent job of showing how our modern academic training grounds in Europe and America are still permeated with Protestant underpinnings. A review of studies which center around issues of subjectivity and objectivity would shift or reinforce the arbitrary demarcation line between

267 subjectivity and objectivity. Additionally, our understanding of the products of research is enhanced through the (subjective) position statements of scientists such as those which are found in the Schooler, Hunt & Schooler (2011) review of metaphysics.

Physics doesn’t recognize mind as substantial and classifies substance as matter. Pirsig’s argument that this classification has been arbitrary (as noted above in the subject-object/mind- matter discourse, in Pirsig, 1991, p. 177) bears further consideration, and in conjunction with new studies in consciousness as related to dimensions, groundwork has been laid for a reconsideration of frameworks used in empirical studies.

In accordance with the working definition of a Theory of Everything which I have provided, the Metaphysics of Quality approaches the status of a theory of everything in its description of dynamic and static qualities and their classifications (inorganic, organic, social and intellectual) and through the holistic inclusion of social and intellectual spheres of existence. However, Pirsig has not detailed the links between the four physical forces and their classifications at length. Rather, Dynamic Quality and Static Quality bear further consideration as forms (or dimensions) of energy.

A review of Pirsig’s remarks on the relationship between causation, morals and values, points out that “through a repositioning of values as central, science would be able to “restate the empirical basis of logical positivism” (Pirsig, 1991, p. 75). His ‘hot stove story’ demonstrates that values are neither subjective or objective, but they constitute ‘primary empirical experience’: “Pure experience is [equivalent to] value… Value is at the very front of the empirical procession (Pirsig, 1991, p. 418). Further, he adds, “Through this identification of pure value with pure experience, the Metaphysics of Quality paves the way for an enlarged way of looking at experience which can resolve all sorts of anomalies that traditional empiricism has not been able to cope with” (my emphasis, Pirsig, 1991, p. 419). In the context of Pirsig’s remarks and the framework of the World Pattern of Process, I suggest that the metaphysical question to be explored here is How does the reconsideration that values are verifiable (and more central to empirical evidence than subjects or objects) impact our understanding of reality?

268 Table 7.1 proposes that metaphysical and philosophical 'findings' in the sciences are partial, rather than holistic because of the reliance on empirical and biological observations over and above sociological and metaphysical observations. Pirsig’s MOQ provides for the possibility of perceiving a Theory of Everything in holistic terms. Specifically, his MOQ offers a perspective on the static and dynamic qualities of ideas in accordance with inorganic, organic, social and intellectual systems. The World Pattern of Process goes one step further in assessing the quality of an idea or ideas by asserting that the source of ideas and values is embedded in the classification of energies which are the material, vegetal, animal and human in purview. In both the MOQ and the World Pattern, the four classifications of existents are ‘discrete’ and ‘non- continuous’:

Although each higher level is built on a lower one it is not an extension of that lower level. Quite the contrary. The higher level can often be seen to be in opposition to the lower level, dominating it, controlling it where possible for its own purposes . . . This observation is impossible in a substance-dominated metaphysics where everything has to be an extension of matter (Pirsig, 1991, pp. 172-173).

The presence or acknowledgement of the “advancing” four classifications of energies in the World Pattern of Process infers but does not preclude the possibility of higher order energies. But we cannot conclude yet that a higher order classification which has more complexity is a classification of the ‘first or highest order’ because both the MOQ and the World Pattern of Process are predicated on ‘wholes’; as such, one classification cannot be characterized as if it were not in a direct or indirect relationship with another classification. Since partial or sufficiently-whole or the completeness of theories is the subject of major debates, the question which I suggest pertains here and in the sciences is “What theories approximate completeness, ‘wholes’ or ‘holistic’ forms of theory?” Further research on this question is needed.

In the MOQ, static and dynamic patterns of quality are interdependent and are attributes found in each of Pirsig’s classification levels — the Inorganic, Biological, Social and Intellectual. “All life is a migration of static patterns of quality toward Dynamic Quality” (Pirsig, 1991, p. 160). According to Pirsig, both culture and the sciences contain static and dynamic patterns of quality, which is why he advocates not throwing the baby out with the bathwater, or confusing lower order values with higher:

269 quality is a higher moral order than static scientific truth, and it is as immoral for philosophers of science to try to suppress Dynamic Quality as it is for church authorities to suppress scientific method. Dynamic value is an integral part of science. It is the cutting edge of scientific progress itself (my emphasis, in Pirsig, 1991, p. 418).

As such, Dynamic Quality, which instigates the arrival and acceptance of widely-accepted paradigm shifts, can also be seen to accompany evolutionary progress in the advancement of societies, provided the greater demands of society are served (Ch. 7.7)

Kuhn’s idea of normal science activities holds within the confines of a paradigm until an aggregation of findings results in the emergence of a new paradigm. (Ch. 6.3). Further research on Models which are processual — as the World Pattern of Process is — whether derived from the humanities or the soft or hard sciences — can underscore ways in which processual models are fundamentally linked to paradigm shifts, as depicted in Figure 2.3: the Kuhn Cycle.

In the context of Pirsig’s exegesis, dynamic quality, rather than static quality, is essential to a paradigm shift. Additionally, values (as discussed in the World Pattern, and which Pirsig associates with qualities) can be placed on scales or stages of higher and lower orders or energies. Pirsig agrees with William James that “Truth is a species of good” and that “Truth is a static intellectual pattern within a larger entity called Quality (my emphasis, Pirsig, 1991, p. 416).

To the question, “What is the purpose of all this intellectual knowledge?” the Metaphysics of Quality answers, “The fundamental purpose of knowledge is to Dynamically improve and preserve society (Pirsig, 1991, p. 344). Knowledge which does not serve this purpose in the World Pattern cannot be classified as approaching the higher order Stage Four; rather, it is a lower stage usage of energy. Further research which addresses the relationship between causation, morals and values would assist in a reformation of research parameters.

In addition, further research in causality which narrows gaps between the sciences and humanities (and in turn would support the World Pattern of Process) could include studies surrounding:

270 a. “causal connections between semiotics and biology” (Wilson E. O., 1998, p. 148) b. causal explanations of brain activity and evolution (Wilson E. O., 1998, p. 263) c. conceptual analyses of causation and causal processes in both general relativity and quantum theory (Esfield, 2006, 2007; Paul 2012) d. causal processes and asymmetric processes (Esfield, 2006, p. 97) e. Non-causal correlations (the paradox of Einstein, Podolsky and Rosen) (Bohm, 1981, pp. 162-164) f. Bohm’s concept of higher dimensional ground: “we do not say that mind and body causally affect each other, but rather that the movements of both are the outcome of related projections of a common higher-dimensional ground.” (Bohm, 1981, p. 266) g. corroboration of studies which claim that causal influence travels between particles far faster than the speed of light (Schooler, Hunt, & Schooler, 2011, p. 189) h. the element of causal influence between particles or orders of time in consciousness (Ch. 7.3)

Studies which enhance our understanding of the origins of matter on the macrocosmic scale vis- à-vis the interplay of electromagnetic and other physical forces have been illustrated in:

a. Maeder's analysis, which leads to the claim “that neither the dark energy, nor the dark matter seem to be needed in the proposed theoretical context.” (Maeder, 2017, p. 1) b. Research related to the generation of carbon (Perkins, 2017) and c. research by a team of astrobiologists at Rice University which theorizes how carbon is created (Rice University, 2016)

Regarding these and similar studies on the origins of matter which begin to articulate the fine balance between lower and higher-level energies or “four physical forces” and their interconnections, I am recommending the need for new, ground-breaking scientific studies predicated on holistic and/or cross-disciplinary approaches.

Analysis which reveals the foundations of world mythologies, the innate (human) propensity to hold spiritual beliefs, and the inclination to believe in a distinction between body and soul (Suzuki, 1997, p. 5) speaks to what Suzuki describes is part of the Sacred Balance. Without a sense of spirituality, life cannot be fully understood (Suzuki, 1997, p. 5). Further, myths "describe a world permeated by spirit, where matter and spirit are simply different aspects of the totality: together they constitute ‘being’.” (Suzuki, 1997, p. 270). Further studies in world

271 mythologies which impress upon the need for a Sacred Balance (and how these are fundamental to the understanding of relationships between energies, the four physical forces and stages of process outlined in the World Pattern of Process) would constitute another avenue which would have a bearing on research which inspires.

8.4 Implications for Curriculum and Instruction

The World Pattern of Process, which centers on patterns of process, forms the basis for an alternative approach to the accumulation of knowledge, knowledge-keeping, and the utilization of knowledge within education. It begs the question, what is knowledge which is derived primarily from material energies, vegetal energies, animal (social) energies and human energies and what parameters can be used to define various types of energies.

The articulation of the World Pattern of Process (Part 1) serves as a teaching or educative tool, and Correlations and Connections (Part 2) concerns applications of the world pattern, providing a methodology and analysis of how the World Pattern as a model can be applied to other disciplines.

Multiple educational, curricular and pedagogical contributions which have been drawn from the World Pattern of Process can be used to broaden the scope of both mainstream and Indigenous curricular and educational practices. The elaboration of the four Phases of the World Pattern in Part 1 serves as a reflection on four-stage patterns of process. The same pattern of process when used in curriculum development incorporates the four stages inherent in the "Idea-Condition- Action-Result" model outlined in the World Pattern.

As a curricular model, the four-stage World Pattern can be compared to other models used in curriculum development such as ADDIE, the five-stage curriculum model used by NASA (analysis, design, development, implementation and evaluation). Instead of five stages, the four stages of the World Pattern are equivalent to the origination or genesis of the curriculum (a Stage One) through to Stage Two (Development), Stage Three (Implementation) and Stage Four (Evaluation) which in turn can be used as the basis for a new Stage One, again. Thus, the

272 iteration of curriculum into stages of genesis, development, implementation and evaluation can be used for the iteration and refinement of subsequent curriculum models.

As explained in Chapter 2, the Four, a tetrad, emerges as representative of all processes or phases which follow on from synthesis. These are emergent or processual, as well as isomorphic to Whitehead’s four stage process, Jantsch’s open-ended evolutionary spiral, and Bohm’s energies in the evolution of the universe. In the fourth stage of process, the Results are ambiguous or unpredictable or open in the sense that as results (Af’al), they are simultaneously starting points for the next process; and are drawn from Threes; i.e. they can only be evaluated after the third stage of the curriculum cycle has been completed.

The attributes of the fourth stage (of curriculum) are viewed archetypically as ‘Transcendent’ or transformative; and are similarly random (as are Ones), yet on a greater scale which may be considered ‘realized’, synthesized or more salient.

Concerning the arrangement of curriculum, teachers who wish to develop innovative curriculum must first be able to answer the question, "How are you innovative?" In pedagogical terms, rationales for using various ways of knowing are tied to such questions as “What is a Human Being?” or more particularly, “What is Human Be-ing?” Pedagogically, rationales for exploring such questions speak to how the content of education can be developed and to how collaborative processes which benefit education or are transformative. The exploration of pedagogy in peer groups or in collaboration with other teaching professionals often leads to the adjustment of materials used in curriculum.

Indigenous teachings which use the medicine wheel as a curriculum model, or the four directions and the facilitation of 'circles' to teach creation stories are considered holistic. Similarly, pedagogical inquiries may be directed to the four-stage process outlined in the World Pattern to determine the adequacy of curriculum applications and for purposes of deriving recommendations for subsequent curricular iterations, especially in each of the Results stages.

Appendix B: How to Describe a Human Being serves an example of curriculum which is derived from the World Pattern of Process. Executed in a workshop format, participants work to provide parameters which are characteristic of each of the four levels of existents, i.e. the properties and

273 functioning of matter, plants, animals and human energies. In the concluding section of the workshop, participants collaborate to ascertain "if they, under their own criteria, are human? And, if not, how could/would/should they get there . . . ?" The outcomes of the workshop provide experiential and refreshed perspectives on how the World Pattern of Process works, and insight into how such perspectives can be used in critical applications.

Stages of the World Pattern of Process run parallel to Smuts’ articulation of wholes, holism and holistic ideals (Ch. 3.3) which subsequently found expression in systems thinking, complexity theory, philosophy, ecology, medicine, education, the sciences and several other disciplines. For the same reasons, the World Pattern also stands to contribute to systems thinking, complexity theory, philosophy, ecology, medicine, education, the sciences and several other disciplines.

The World Pattern of Process provides a rationale for moving beyond a ‘fixed’, polarized, vegetal stage of process (Stage Two) through to the holistic work of groups (Stage Three), described by Pope as “the most significant benefit of Re-Envisioning ourselves, humankind, and our world” (Pope, 2007, p. 249).

The World Pattern of Process answers the question, “What is Education?” in section 4.2. Education does not need to be a “system of indoctrination” or geared only to the first two stages of life but can reflect the human growth pattern which ranges over the four stages of a lifetime — from birth, early life, and adult life to elder life. Educators do not need simply to be trained to follow the needs of a single society or culture. Now, when calls for education for a sustainable future have become more commonplace, “it is time to synthesize, to see things as organized, coherent, wholes: with parts, that is, which ‘cohere’…above all to see the unity, the integral wholeness, of the biosphere and humankind” (Pope, 2007, p. 312).

Too often the value of schooling is over-rated because ‘values’ are buried along with the sense of meaning or purposefulness, something which could instead be alleviated when the consciousness of abstract thought arises, during early life. “Jung also makes this connection, between a young person’s sexuality and his or her awakening abstract thought, mental skills, and curiosity” (Pope, 2007, p. 318). In addition, during high school years, little emphasis is placed on “the knowledge of what it means to be authentically human” and the “the aspiration and even the longing for

274 wholeness, completion, and consciousness that Jung calls the transcendent function and which [Pope has] called the Human Spirit” (Pope, 2007, p. 314). Thus, the need for curriculum which addresses the importance of human values in education via the humanities, especially during the quest/adolescent phase (Ch. 4.2) cannot be underestimated.

A primary criteria for the purpose of education is to facilitate an understanding of what it means to be a human being. In a sustainable world, recipes for values education might take similar, if even more specific routes. But values education which loses track of this central tenet and is not tied to what it means to be a human being for the learner, fails. This is where the “Pattern that connects” succeeds.

A second criteria for education in a sustainable world must be to facilitate the development of human talent. The question that pertains here revolves around the educator’s capacity to facilitate development such that connections between the individual and the real world are opened and expanded. That capacity implies that the maxim, “Know thyself” has been understood; anyone who does not know himself/herself cannot know others and cannot make such connections. The educator needs to ask, on viewing the world as body and the body as world, how these things are connected.

Another pedagogical question is to ask, “How do others (than myself) learn?” We are familiar with the etymological root meaning of the word education, which comes from the Latin, duco, ducere, “to draw out”. Sudarto’s Javanese explanation of education was that educators can assist the child’s needs from the outer, but the point at which the inner needs meet the outer needs is when education occurs. In other words, the educator provides teaching external to the learner’s world, in a sense which penetrates the inner layers of the self of the learner and which at a certain juncture meets the direction of the inner self of the learner. Thus, the equation for education and learning is “from inner to outer, and outer to inner.” Learning occurs at what others have described as an “Aha” moment.

The nature of education has (or needs) to do with answering the question “What is a Human Being?” or more particularly, “What is Human Be-ing?” and facilitating the capacity of students while not losing sight of the importance of the transmission of values. For this reason, some

275 study of ‘ways of knowing’ really is extremely useful for the educator…Educators benefit from expanding their repertoires about ways of knowing.

Educators have the responsibility of assisting or facilitating talent and the development of social consciousness. A way to awaken social consciousness is to pay attention to the ‘world-soul’ as body — but initiating change for the better and on a greater scale comes only through the development of “adequatio” or capacity for self-knowledge in conjunction with others of like mind who are ready to consider the needs of our “lesser-advantaged” societies.

With respect to the work of “becoming human” which involves our individual efforts to gain self-knowledge, the development of widespread and versatile educational programs which encourage “doing” are needed. Facilitating talent involves not only self-knowledge but knowledge of the “other” (individuals, groups, societies) and the teaching of making connections in accordance with what “is” (material, plant, animal and human,) and in accordance with what exists internally and externally between our body-worlds and our world-souls.

Analogies which support learning and “ways of knowing” (e.g. the coconut tree and other root systems, growth patterns of plants, education of a doctor, and types of soils) derived from the World Pattern of Process can serve as models for educational and knowledge systems and the nature of individual students, providing scope and depth to pedagogical inquiries. Education for sustainable results which facilitates an understanding of what it means to be a human being; the development of human talent; our connections to the real world; and ways of knowing embodies the sine qua non of teaching and learning.

In accordance with descriptions provided of stages in the World Pattern of Process, social, political and business organizations which find themselves at crossroads in which smaller factions emphasize divisiveness and separation (Two) and threaten to split off, the “way forward” is to follow the pattern/follow the process. Rather than follow the deconstructive pattern back toward the state of material chaos, the way forward through a path which focuses upon the integration of disparate elements, synthesis and consilience (a Three) is recommended (Ch.4.3).

276 Dyads, dualisms and the polarization of ideals and values are characteristic of a Stage Two in the World Pattern of Process. From this standpoint, it is highly unlikely that intelligence can serve as an indicator of the superiority or inferiority of non-European populations, given differing external educational, economic, political and environmental influences which are highlighted in the demographics of world populations. Nevertheless, today it remains that the pendulum of “elements of superiority and inferiority” have not stopped swinging yet (Ch. 6.3).

About Indigenous world views and their relationship to the World Pattern of Process, Indigenous scholars (Jo-ann Archibald, 2008; Shawn Wilson, 2001, 2008) indicate that the four "R's" can serve as a guiding principle for post-secondary education. More research would illustrate how the four R’s, (Respect, Relevance, Reciprocity and Relationality) would reinforce the idea that education which supports human values is critical to human well-being (Chapters 5.1, 5.7). Positioning elements of Indigenous teaching and learning within the holistic and transformative framework (a stage Four) of the World Pattern also indicates that a resurgence of values-centered teaching and learning is critical to human wellbeing.

In keeping with the Stage Four holistic and transformative framework discussed in the World Pattern of Process, Cajete notes that the ‘primary orientation of Indigenous education was that each person was in reality his or her own teacher and that learning was connected to each individual’s life process”(Cajete (Tewa), 2005, pp. 75-77). This orientation bears emphasis in non-Indigenous educational circles. He also refers to the development of fields of knowledge by speaking of seven forms of integrated thought which are foundational to Indigenous philosophies. (Cajete, 1994; 2005)

After briefly describing each of the forms of integrated thought, Cajete describes the higher forms of thought (the Mythic, Visionary and Artistic) as “form(ing) a fourth dimension for deep understanding of our inner being” (Cajete, 2005). Fourth dimension teachings (Ch. 5.2) are synonymous with “Fours” in the World Pattern. The investment in Fours and the fourth dimension in education is the antidote to the lack of substance and content in education.

In the same way that Indigenous peoples’ contributions in the form of values and power relations designating interrelationships between all forms of life energies and life cycles remains ‘current;’

277 so current and urgent work is needed in academia which provides a needed ‘re-envisioning’ of those same values and power relationships, and interrelationships between all forms of life which remain at stake. A re-envisioning of general systems theories and cosmologies, which can lead to a much longed for meeting place between Western and Indigenous thought which is intended to benefit mankind, is of critical importance. Reciprocal efforts from Indigenous and non- Indigenous domains which place the human being at the intersection of the caretaking of all worlds becomes the means of transformation (Ch. 5).

Patterns of FOUR found in Indigenous world views cannot be presented in a single paper and deserves much further elucidation. Theoretically, the reasons that ‘fours’ are so prevalent may point not only to a concrete aspect of ‘Indigenous representation’ but to a natural stability, utility or representational usage of ‘fours’ found commonly in other cosmologies and in process- oriented methods described in the soft and hard sciences (architecture, psychology, systems theory, theories of everything, biology, education, mathematics, etc.) However, it is essential to understand that ‘fours’, as found in Indigenous cosmologies, often result from observations of natural processes over millennia. This is not to essentialize the idea that instances of four are dominant in Indigenous thought; but that they are prevalent (Ch. 5.1).

Holistic and transformative in nature, several Indigenous teachings encourage lifelong learning, maintaining good relationships with our relations (earth, plant, animal other human and spirit beings,) and steps or stages of learning as a matter of course. The fourth stage of learning is usually reached in later life, transferred as wisdom. Wilson’s concept about knowledge is that knowledge is relational and is meant to be shared with all of creation (Ch. 5.5) — for the benefit of all creation. Human becoming which is not grounded in the transference of wisdom and knowledge and the caretaking of all worlds, equivalent to a “Four” in the World Pattern of Process, cannot be assured.

8.5 Limitations

Due to limitations of time and length, only a few applications (Indigenous world view, the Great Chain of Being, and Theories of Everything) were selected for analysis, in part because these

278 subject areas reflect alternate (Indigenous), former (historical, Christian) and current (scientific) disciplines. Also due to limitations of time and length, these applications are not fully comprehensive. Extended analyses of these and several other disciplines, for example in cosmological, educational, medical, psychological, sociological, artistic, historical, and information technology fields) would be needed to test the applicability of the World Pattern more fully. Analysis of several other fields from the point of view of the World Pattern would strengthen the view of how the World Pattern can be applied for analytical and critical purposes to yield further insights on current emphases embedded in each discipline.

The World Pattern of Process is predicated on energy and process. The objectives-based concentration on scientific method does not logically or easily permit an approach to energy with matter, or an approach to matter with energy, as reflected in the development of various theoretical strains (relational, quantum, string, mathematical). That is, formulas which define energy cannot easily be used to define matter, and formulas which define matter cannot easily be used to define energy or energy processes, as indicated in the Chapter on Theories of Everything. Nevertheless, this does not mean at some point that the gaps in understanding which currently exist between the properties and functions of energy and matter cannot be narrowed, especially if these are examined from the position of energy and process. This also depends on new findings, especially where Einstein’s work, which is founded on energy, is further elaborated.

Finally, I have presented the more tangible, lower orders of energy in the internal structure of the World Pattern — while leaving aside, for obvious reasons, areas of study which are commonly considered the more intangible, higher or esoteric orders of energy, referred to by the Javanese alternatively as Kebatinan, Kejawèn, Agama Jawa, or Kepercayaan. While the World Pattern of Process is construed as a cosmology or philosophy, the extent to which it can be used as a ‘template’ or frame of reference for applications in various disciplines has not been ‘tested’ or substantiated further in other papers — beyond the applications selected for this paper. Theoretically, it can yield many other perspectives in areas such as evolutionary biology, economics, rational choice theory, sociology, psychology, cognitive science, complexity theory, cosmologies or other theoretical constructs.

279 8.6 General Contributions

General Contributions which can be ascribed to the utilization of the World Pattern of Process are listed below. The World Pattern of Process:

1. Offers a holistic approach to knowledge systems; 2. Emphasizes a focus on energy and processes over and above objects and matter; 3. Builds on unification of knowledge rather than division; 4. Encourages discussion of cultures, education, philosophy, and ways of knowing. 5. Can be used as a critical, interpretive lens when mapped to different disciplines, other cosmologies, world views, systems, energy and scientific processes; 6. Promotes further research on the core elements of cosmologies, paradigms & the interconnectedness of all things; 7. Promotes the expansion of educational programs which focus on process-oriented (rather than product-oriented) ways of knowing and other holistic formats; 8. Works on building bridges between the sciences and humanities; 9. Re-invigorates dialectics on human being; 10. Promotes further inquiry into metaphysical contradictions and their solutions; 11. Encourages the inclusion of non-western approaches to cultural and scientific forms of knowledge; 12. Invites new applications or reflections on four-stage processes in relation to other stage theories; 13. Offers new perspectives on theories of everything, ‘alternative’ theories & approaches to questions about good, truth and reality; 14. Provides new perspectives on concepts embedded in cosmologies and scientific paradigms; 15. Encourages open and interdisciplinary inquiry.

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289 Appendices

Appendix A Creative Advance, Concrescence and Appetition in Whitehead’s Process and Reality

A new paradigm of process is needed to avert the destructive reliance on methods which destroy ecosystems and subvert human concerns for the survival and regeneration of our resources. Much of the work of Whitehead, variably credited with being the originator of Process Philosophy, Organic or Organismic Philosophy, has been analyzed in depth elsewhere (on August 2, 2015 the UBC library listed 3,401 results from peer reviewed journals since the year 2000). The following notes are simply an abbreviated perusal of key terms (creative advance, concrescence, appetition) used by Whitehead in Process and Reality as they may apply to the World Pattern of Process. Inclusive of his thoughts about the ‘primordial’, or the ‘nature of God’ derived from theological references, Whitehead’s Cosmology is a synthesis of the conceptual/intellectual spheres discussed by Western philosophers and findings in physics and biology, summarized as a whole world view which of necessity goes beyond the materialist or reductionist paradigms used in earlier centuries.

The fact that his work was subtitled “An Essay in Cosmology” is in keeping with what Whitehead construed was needed in the modern world. One of Whitehead’s objectives was to interconnect aesthetic, moral, religious, and scientific ideas and show their relations (p. 12). With an eye to a world in continuous process and the fusion of salient, dominant ideas from earlier cosmologies and the cosmological world view of the seventeenth century, (Plato, Galileo, Descartes, Newton, Locke)…the cosmology Whitehead formulated in his lectures was framed in accordance with this reliance on the positive value of the philosophical tradition (p. xiv) in order to provide a rational foundation for a process-oriented paradigm.

In Whitehead’s Cosmology, ‘actual entities’ may refer to all things, (atoms, cells, creatures, beings or societies) and in which world view, “The many become one, and are increased by one. In their natures, entities are disjunctively 'many' in the process of passage into conjunctive unity. This Category of the Ultimate replaces Aristotle's category of 'primary substance” (p. 21). Eight

290 Categories of Existence and twenty-seven Categories of Explanation are used to explain Whitehead’s Cosmology; the first Category of Explanation is “That the actual world is a process, and that the process is the becoming of actual entities” (p. 22). In developing his cosmology, Whitehead categorized ‘becoming’ into four states: “The four stages46 constitutive of an actual entity have been stated above…They can be named, datum, process, satisfaction, decision. The two terminal stages have to do with ‘becoming' in the sense of the transition from the settled actual world to the new actual entity” (p. 149). As they are stages of becoming, datum — the initial stage of development — moves on to process and the subsequent two ‘terminal’ stages; alternatively, these ‘stages’ can later be re-categorized in the orders of One, Two, Three and Four, respectively.

Whitehead classifies Hume’s doctrine as irrational on Hume’s note that “impressions or sensation arise from unknown causes (cf. Hume, loco cit.)” (p. 316) for in that instance, the basis for a rational cosmology cannot be found — whereas Whitehead takes pains to articulate an intricate explanation of the difference between physical ‘sensa’ and various conceptual understandings of physical feelings (presentational immediacy, aesthetic valuations or appreciations, conceptual feelings) (p. 317).

Alternatively, Whitehead’s “philosophy of organism provides for this (metaphysical) relevance by means of two doctrines, (i) the doctrine of God embodying a basic completeness of appetition, and (ii) the doctrine of each occasion effecting a concrescence of the universe, including God” (p. 316). Further in his cosmology, he explains: “God and the World introduce the note of interpretation. They embody the interpretation of the cosmological problem in terms of a fundamental metaphysical doctrine as to the quality of creative origination, namely, conceptual appetition and physical realization. This topic constitutes the last chapter of Cosmology” (p. 341).

46 These stages can be examined in parallel with other fourfold states of existence described elsewhere such as those contained within the traditional Indonesian worldview as described over recent decades by Bapak Muhammad Subuh Sumohadiwidjojo, spiritual leader, and by countless elders and academics in their expressions of Indigenous world views.

291 Creative Advance

‘Creative Advance’ is one of the terms which appears 18 times throughout PR, a term synonymous with progress, process, emergence, evolution and development in various senses of meaning. When linked to philosophy, creativity is termed an ‘ultimate’ or ‘absolute’: “In all philosophic theory there is an ultimate . . . In the philosophy of organism this ultimate is termed ‘creativity’” (p. 7). Also, the process of creativity is associated with actuality, and what happens:

'Becoming' is a creative advance into novelty. It is for this reason that the meaning of the phrase 'the actual world' is relative to the becoming of a definite actual entity which is both novel and actual, relatively to that meaning, and to no other meaning of that phrase. Thus, conversely, each actual entity corresponds to a meaning of 'the actual world' peculiar to itself (p. 28).

Creative advance blankets existence. Unlike a static condition, wherein nothing new emerges, “The universe is thus a creative advance into novelty” (p. 222) not quite a ‘renewal’ or ‘rejuvenation’ but in sum, new orders of creation-in-process:

The oneness of the universe, and the oneness of each element in the universe, repeat themselves to the crack of doom in the creative advance from creature to creature, each creature including in itself the whole of history and exemplifying the self-identity of things and their mutual diversities (p. 228).

New creations transcend the preceding without losing basic characteristics or qualities, and in this there is relativity: “The actual entities of the actual world are bound together in a nexus of these feelings… In the creative advance, the nexus proper to an antecedent actual world is not destroyed. It is reproduced and added to, by the new bonds of feeling with the novel actualities which transcend it and include it” (p. 238).

Similarly, conditions of existence, which are states of ‘always-becoming’ or ‘in extension’ or ‘in process’ are predicated upon the nature of reality: “The notion of nature as an organic extensive community omits the equally essential point of view that nature is never complete. It is always passing beyond itself. This is the creative advance of nature” (p. 289).

Another way to think of ‘creative advance’ is to ‘see’ in particulars that they represent the actual. In turn, the actualities encapsulate glimpses into the meta-reality of existence:

292 “The particularities of the actual world presuppose it; while it merely presupposes the general metaphysical character of creative advance, of which it is the primordial exemplification. The primordial nature of God is the acquirement by creativity of a primordial character (p. 344).

In this regard, the visible, or what we can observe objectively or subjectively, in their states of existence provide categories or conditions of existence which (taken individually) are representative — or reflections — of the whole, and of the primordial: “These subjective forms are valuations determining the relative relevance of eternal objects for each occasion of actuality” (p. 344).

Whitehead’s descriptions of creative advance are relative to the primordial and consequent nature of God.

The perfection of God’s subjective aim, derived from the completeness of his primordial nature, issues into the character of his consequent nature. In it there is no loss, no obstruction. The world is felt in a unison of immediacy. The property of combining creative advance with the retention of mutual immediacy is what in the previous section is meant by the term ‘everlasting' (p. 346).

Because creation is contained or created by, or originates from God, one of whose attributes is (primordially) everlasting, we are to understand that “the creative advance ever re-establishes itself endowed with initial subjective aim derived from the relevance of God to the evolving world” (p. 347).

Despite Whitehead’s intricacies of language, he attempted to show, through the concept of creative advance, how the orders of existence become refined through upward development. Each ‘advance’ brings with it the attributes of the former order of existence, (e.g. in the case of evolution) through the evolutionary spheres. While Whitehead assumes that ‘God’ does not reach ‘static completion’, and that “God is primordially one…(and) the World is primordially many” (p. 349), the relationship between God and creation can be inferred from the processes of reality and becoming, from our understanding of the increasing complexity of evolution (in the

293 material, vegetal, animal and human spheres of existence)47 and from contrasts between absolutes and actuals: “The World is the multiplicity of finites, actualities seeking a perfected unity. Neither God, nor the World, reaches static completion. Both are in the grip of the ultimate metaphysical ground, the creative advance into novelty” (p. 349).

Whitehead’s statements on ‘creative advance’ illustrate several concepts:

Creative advance, which originates in the ‘infinite’ or ‘eternal’, is a non-static process with phenomenal and conceptual counterparts;

Forms of existence are representative or reflective of creative advance;

Links or connections between prior and current forms of existence are indestructible; and

Relations (or unities) between all forms of existence are embedded in their categories, whether hierarchical, consequent, primordial, metaphysical or actual.

Concrescence

A famous line from “Paterson”, one of William Carlos Williams poems, is “No ideas but in things”. It is this point of external objects, and their influence upon the senses, around which several philosophical debates revolves — concerned with differentiations between form and substance and whether these originate intrinsically or extrinsically, or whether there is an inseparable relation between both ‘modes’ of existents. Our perceptions, ‘apprehensions’ or what Whitehead would term ‘prehensions’ begin with the senses: “What we ordinarily term our visual perceptions are the result of the later stages in the concrescence of the percipient occasion” (p. 121). It is not quite that there is a known sequence between what the eye sees and what we perceive it to see, rather it is a culmination or ‘nexus’ of the senses and their intellectual representations, including the aesthetic and conceptual, which enables us to articulate the seen. This is where the interplay of datum, process, satisfaction, decision arises:

47 “One of the great General Systems theorists, the late Erich Jantsch, Whiteheadian scholar and systems scientist at the University of California at Berkeley…shows the same four-stage pattern as it appears in the evolution of the natural world, from atoms to galaxies, and from the material to the spiritual” (Jantsch 1980: 224 in Pope, 2007, p. 64).

294 This datum is ‘decided’ by the settled world. It is ‘prehended’ by the new superseding entity. The datum is the objective content of the experience. The decision, providing the datum, is a transference of self-limited appetition; the settled world provides the ‘real potentiality’ that its many actualities be felt compatibly; and the new concrescence starts from this datum… (my italics, Whitehead, 1978. p. 150).

From another point of view, the ‘decision’ phase permits and illustrates the inherent capacity for growth in accordance with the level of complexity entailed in the ‘becoming’ of a being or entity, and simultaneously provides the basis or foundation for new or continued growth: The final stage, the ‘decision,' is how the actual entity, having attained its individual ‘satisfaction,' thereby adds a determinate condition to the settlement for the future beyond itself. Thus the ‘datum' is the ‘decision received,' and the ‘decision' is the ‘decision transmitted' (p. 150).

If we are willing to overlook some of Whitehead’s phraseology, and categorize ‘satisfaction’ as a level 3 in the order of process, this is where integration, determination, and the wholeness of identity occurs in the overall process of concrescence. Thus,

In a process of concrescence, there is a succession of phases in which new prehensions arise by integration of prehensions in antecedent phases. In these integrations ‘feelings’ contribute their ‘subjective forms’ and their ‘data’ to the formation of novel integral prehensions; but ‘negative prehensions’ contribute only their ‘subjective forms.’ The process continues till all prehensions are components in the one determinate integral satisfaction (p. 26).

Further on the ‘satisfaction,’ or third stage of an entity’s process of becoming,

…there are specific differences between the 'satisfactions' of different entities, including gradations of intensity. These specific differences can only be expressed by the analysis of the components in the concrescence out of which the actual entity arises. The intensity of satisfaction is promoted by the 'order' in the phases from which concrescence arises and through which it passes (p. 84).

Concrescence ‘concludes’ with the fourth or ‘decision’ phase or stage, although concrescence as overall process remains continuous…. So, once the process of growth reaches completion, the transition to a new process begins, in accordance with the beginning stages of the components of new entities, and thus ‘four’ becomes ‘one’: “The process of concrescence terminates with the attainment of a fully determinate 'satisfaction'; and the creativity thereby passes over into the 'given' primary phase for the concrescence of other actual entities” (p. 85).

295 Whitehead brings his use of the term ‘concrescence’ to the foreground through a prior comparative analysis of the ideas of Plato and 17th century philosophers (Spinoza, Descartes, Locke, Hume, etc.) — in relation to an overall ‘philosophy of organism’. In turn, the philosophy of organism is used to frame the processual and hierarchical components of his cosmology. For example,

the philosophy of organism is closely allied to Spinoza’s scheme of thought. But it differs by the abandonment of the subject-predicate forms of thought, so far as concerns the presupposition that this form is a direct embodiment of the most ultimate characterization of fact. (p .7)

This is similar to the idea that “form is an extension of content”; in other words, substance or its ‘ultimate characterization and the form in which it is materialized are not separable; what we understand has a locus or is acquired through a vessel — the body or mind. This returns us to the statement that there are “No ideas but in things,” without which (forms) do not exist. Inevitably, points of process, or actualities, as they are termed by Whitehead, point to an ultimate reality, or essence(s) contained in the relations between all things:

The result is that the ‘substance-quality’ concept is avoided; and that morphological description is replaced by description of dynamic process. Also, Spinoza’s ‘modes’ now become the sheer actualities; so that, though analysis of them increases our understanding, it does not lead us to the discovery of any higher grade of reality. The coherence, which the system seeks to preserve, is the discovery that the process, or concrescence, of any one actual entity involves the other actual entities among its components. In this way the obvious solidarity of the world receives its explanation (p. 7).

However, the idea of ‘ultimate reality’ delineates differences in Western and Asian thought, with their respective focuses on the ultimate and process:

In all philosophic theory there is an ultimate which is actual in virtue of its accidents…In the philosophy of organism this ultimate is termed ‘creativity’; and God is its primordial, non-temporal accident. In monistic philosophies, Spinoza’s or absolute idealism, this ultimate is God, who is also equivalently termed ‘The Absolute.’… In this general position the philosophy of organism seems to approximate more to some strains of Indian, or Chinese, thought, than to western Asiatic, or European, thought. One side makes process ultimate; the other side makes fact ultimate (p. 7).

296 Whitehead uses ‘objective’ language to refer to entities in process, i.e. the form of an entity gives rise to the idea of a ‘formal’ entity and the ‘components’ of concrescence are parts of the process of becoming: “The 'formal' constitution of an actual entity is a process of transition from indetermination towards terminal determination. But the indetermination is referent to determinate data” (p. 47). An entity in ‘data’ stage of process can be described in terms of the data which presents itself, all the while concrescence passes through subsequent stages of becoming; thus, “the 'objective' constitution of an* actual entity is its terminal determination, considered as a complex of component determinates by reason of which the actual entity is a datum for the creative advance” (p. 47). And when Whitehead writes of an entity undergoing the process of concrescence, he refers to ‘determinate feelings’ in relation to the composition of the entity, and to ‘conceptual appetitions’48 being the driving force behind the ‘mental side’: “The actual entity on its physical side is composed of its determinate feelings of its actual world, and on its mental side is originated by its conceptual appetitions” (p. 47). Again, here his language is very obscure, but perhaps an analogy — between ‘determinate feelings’ and sensa or the senses, and another analogy between conceptual appetitions and active, dynamic or living energies particular or intrinsic to the entity — can be drawn.

Entities are not limited to those composed from the mineral or material, vegetative, animal or human spheres of existence but signify processes which are inherent in or illustrate, in Whitehead’s words, ‘the individualization of the universe’. In various ways, Whitehead links the microcosm to the macrocosm of processes, perhaps in view of the increasing complexity of beings or entities on the one hand, or in view of the energies which are involved in becoming on the other:

One role of the eternal objects is that they are those elements which express how any one actual entity is constituted by its synthesis of other actual entities, and how that actual entity develops from the primary dative phase into its own individual actual existence, involving its individual enjoyments and appetitions. An actual entity is concrete because it is such a particular concrescence of the universe (p. 51).

48 see further discussion on appetitions, below.

297 ‘Occasions’ are singular examples of ‘entities’; “'Actual entities' — also termed 'actual occasions' -are the final real things--of which the world is made up” (p. 18) and all processes are singular or unique unto themselves. Life, in reality, only feels itself (at the stage of ‘satisfaction’ — in accordance with its measure or intensity and in contrast with other processes,) which Whitehead explains as follows: “The doctrine (of the philosophy of organism) is that each concrescence is to be referred to a definite free initiation and a definite free conclusion. The initial fact is macrocosmic, in the sense of having equal relevance to all occasions; the final fact is microcosmic, in the sense of being peculiar to that occasion” (p. 47). However, before an instance of concrescence, there is not a way to explain all that comes together in order to produce a datum, partially because all internal and external causes are not easily known. There cannot be, for everything is in process…For this reason, “Neither fact is capable of rationalization, in the sense of tracing the antecedents which determine it. The initial fact is the primordial appetition, and the final fact is the decision of emphasis, finally creative of the ‘satisfaction'” (p. 47).

In terms of process, concrescence occurs between stages of the becoming of all (visible, formed) entities, each of which are ‘new’ or novel. Each concrescence is a singularly new instance of creation and those which are the more complex contain elements of less complex (intense) processes. The idea that the ‘one are in many’ and ‘the many are in one’ is not to be confused with the stages of process but instead illustrates the scale and diversity of concrescence. Instead, the ‘togetherness’ and ‘uniqueness’ of creation (or perhaps what we may understand to be what unifies all instances of creation) is characteristic of all that is created; therefore, all creation is in relation:

‘Creativity’ is the principle of novelty. An actual occasion is a novel entity diverse from any entity in the ‘many’ which it unifies. Thus ‘creativity’ introduces novelty into the content of the many, which are the [32] universe disjunctively. The ‘creative advance’ is the application of this ultimate principle of creativity to each novel situation which it originates.

‘Together’ is a generic term covering the various special ways in which various sorts of entities are ‘together’ in any one actual occasion. Thus ‘together’ presupposes the notions ‘creativity,’ ‘many,’ ‘one,’ ‘identity’ and ‘diversity.’ The ultimate metaphysical principle is the advance from disjunction to conjunction, creating a novel entity other than the entities given in disjunction. The novel entity is at once the togetherness of the ‘many’ which it finds, and also it is one among the disjunctive ‘many’ which it leaves; it is a novel entity, disjunctively

298 among the many entities which it synthesizes. The many become one, and are increased by one. In their natures, entities are disjunctively ‘many’ in process of passage into conjunctive unity. This Category of the Ultimate replaces Aristotle’s category of ‘primary substance.’

Thus the ‘production of novel togetherness’ is the ultimate notion embodied in the term ‘concrescence.’ (Whitehead, 1978. p. 21)

Although Whitehead, whose father was a minister and educator, did not refer to the infusion of the Great Chain of Being in Christian treatments, perhaps the Chain of Being is implied in his ‘top-down’ position on spirituality, the stages of becoming of ‘actual beings’, the ‘process of creation,’ ‘universal relativity’ and concrescence:

The actuality of God must also be understood as a multiplicity of actual components in process of creation. This is God in his function of the kingdom of heaven.

Each actuality in the temporal world has its reception into God’s nature. The corresponding element in God’s nature is not temporal actuality but is the transmutation of that tempora1 actuality into a living, ever-present fact. An enduring personality in the temporal world is a route of occasions in which the successors with some peculiar completeness sum up their predecessors. The correlate fact in God’s nature is an even more complete unity of life in a chain of elements for which succession does not mean loss of immediate unison. This element in God’s nature inherits from the temporal counterpart [532] according to the same principle as in the temporal world the future inherits from the past. Thus, in the sense in which the present occasion is the person now, and yet with his own past, so the counterpart in God is that person in God.

But the principle of universal relativity is not to be stopped at the consequent nature of God. This nature itself passes into the temporal world according to its gradation of relevance to the various concrescent occasions. (p. 350)

In sum, the process of concrescence (datum, process, satisfaction, decision) begins with the datum and proceeds through the 2nd, 3rd and 4th of these named stages. Concrescence is a sequence of stages which integrates all prior prehensions arising within the entity; involves other entities in the process (thus, implicating solidarity in world processes) as well as involves the synthesis of other actual identities in its constitution (p. 51). All processes of concrescence are singular and unique unto themselves. The more complex processes of concrescence contain elements of less complex (intense) processes within themselves. "In their natures, entities are disjunctively ‘many’ in process of passage into conjunctive unity . . . Thus the ‘production of

299 novel togetherness’ is the ultimate notion embodied in the term ‘concrescence.’ (my italics, Whitehead, p. 21) Concrescence asserts the principle of creativity in living occasions and links pure process (realized in God) with the temporal: "universal relativity is not to be stopped at the consequent nature of God. This nature itself passes into the temporal world according to its gradation of relevance to the various concrescent occasions" (p. 350). The following stages are applicable to concrescence:

Datum provide for all stages — and forms — of concrescence. The datum is the objective content, 'decided' in the settled world. It is the "decision received," is self-limited, is a "transference of self-limited appetition" (p. 150) is the original locus of concrescence and as entity, "is a datum for the creative advance" (p. 47). A datum can be considered as such 'without consciousness'; can be an eternal object or a proposition or a theory; can be absorbed in an energy; "is a realized emphasis in the physical datum . . . and illustrates an indefinite number of eternal objects" (p. 184).

Process: The process stage is the 'becoming' stage of entities which receives appetitions

Satisfaction: In the satisfaction stage the entity undergoes transition from the "'settled' actual world to the new entity" (p. 149). Specific differences and grades of intensity between entities mark the 'satisfaction' stage of concrescence.

Decision: The decision stage completes the satisfaction; illustrates capacity; provides the datum; adds determinate condition and is the "decision transmitted" and is the terminal or completed phase in concrescence.

Appetition

Let us see if the analogy between conceptual appetitions and active, dynamic or living energies peculiar or intrinsic to the entity — can be drawn from the following:

An entity both experiences (as subject) and is the subject of its experiences (‘as superject’) (p. 29). In this respect, the entity both shapes and is shaped by its experiences. “Appetition is at once the conceptual valuation of an immediate physical feeling combined with the urge towards realization of the datum conceptually prehended. For example, 'thirst' is an immediate physical feeling integrated with the conceptual prehension of its quenching” (p. 32). In his Chapter on the “The Order of Nature”, Whitehead provides ‘grounds of order’ for consideration with relation to

300 the intensity of experience: “'intensity' in the formal constitution of a subject-superject involves 'appetition' in its objective functioning as superject” (p. 83).

In the development process, the being moves in consonance with its own perceived needs. Whitehead describes this result as appetition, an expression related to ‘appetite’, which is an

immediate matter of fact including in itself a principle of unrest, involving realization of what is not and may be. The immediate occasion thereby conditions creativity so as to procure, in the future, physical realization of its mental pole, according to the various valuations inherent in its various conceptual prehensions….”49 All physical experience is accompanied by an appetite for, or against, its continuance: an example is the appetition of self-preservation… (p. 32)

In the matter of God as a ‘primordial being,’ ‘appetition’ in its ‘ultimate’ expression can be thought of as pure, and cannot be associated with intuition, or vision, since God’s appetition is not tied to subject, form or physical experience, whereas in the lower natures (insects, vegetables, humans), the range of complex and basic feelings and conceptual operations differ in grades of intensity and can be termed pure or impure: “If we say that God's primordial nature is a completeness of 'appetition,' we give due weight to the subjective form-at a cost” (p. 33).

Although appetitions arise from a physical ‘prehension’, they lie somewhere between the physical and conceptual ‘prehensions’ — and are entirely associated with the mental or ‘conceptual’. At one point, Whitehead’s discusses envisagement and vision in relation to the philosopher Bergson’s ideas about intuition, but he finds Bergson’s ideas insufficient when compared to the ‘possibility of good or evil.’ An ‘impure prehension’ would not accurately describe the possibility of appetition in ‘God’ but would therefore refer to an impurity in the mental or physical prehension. Citing the difficulty with the term “conceptual prehension’ (which “suggests no particular exemplifications,”) Whitehead concludes:

God's 'primordial nature' is abstracted from his commerce with 'particulars,' and is therefore devoid of those 'impure' intellectual cogitations which involve

49 (prehension is a term which Whitehead classifies as an abstract notion, along with 'nexus,' and that of the 'ontological principle' (p. 18). 301 propositions (cf. Part III). It is God in abstraction, alone with himself. As such it is a mere factor in God, deficient in actuality (p. 34).

Whitehead is not specific about differences in needs for ‘intensity’ or ‘appetition’ between the material, vegetal, animal or human levels of existence; it is something that cannot easily be measured. However, both higher and lower level organisms possess ‘conceptual initiative’: “In the case of the higher organisms, this conceptual initiative amounts to thinking about the diverse experiences; in the case of lower organisms, this conceptual initiative merely amounts to thoughtless adjustment of aesthetic emphasis in obedience to an ideal of harmony” (p. 102). This leads to the question, at what point can an organism be determined organic or inorganic?

The idea of conceptual initiative and feeling is explored later in Process and Reality, and I am assuming it is an activity in which organisms lower than the human level do not engage. In that explanation, ‘pure’ is not contrasted with ‘impure’; rather, pure refers to the first sensation or feeling and consciousness refers to a secondary mental feeling, or perhaps the result of the engagement between unconscious and conscious modes of thought:

A pure conceptual feeling in its first mode of origination never involves consciousness. In this respect a pure mental feeling, conceptual or propositional, is analogous [370] to a pure physical feeling. A primary feeling of either type, or a propositional feeling, can enrich its subjective form with consciousness only by means of its alliances. Whenever there is consciousness there is some element of recollection. It recalls earlier phases from the dim recesses of the unconscious (p. 241-242).

His use of the word ‘alliances’ in this passage refers to original thoughts or ideas; but these also need to be considered in the light of precedents within the experience of thought processes of the individual:

in a wider sense consciousness enlightens experience which precedes it, and could be without it if considered as a mere datum . . . But the immediate point is the deep-seated alliance of consciousness with recollection both for Plato and for Hume.

Here we maintain the doctrine that, in the analysis of the origination of any conscious feeling, some component physical feelings are to be found; and conversely, whenever there is consciousness, there is some component of conceptual functioning. For the abstract element in the concrete fact is exactly what provokes our consciousness (p. 242).

302 Returning now to Whitehead’s discussion on the organic and inorganic, the material level includes the sun, rocks, crystals, planets, stars and these form simple to complex societies, as in other levels of existence. He seems to use the term ‘novelty’ both in relation to the purpose and process of concrescence and in terms of parameters which limit process which are both external and internal to the entity. Material substances may be transmuted or change shape or locality in accordance with “experiences proper to members of the structured society. Thus. in each concrescent occasion its subjective aim originates novelty to match the novelty of the environment” (p. 102). However, the line between ‘inorganic’ and organic matter is blurred. In keeping with the ‘primary meaning of ‘life,’ “a society is only to be termed 'living' in a derivative sense. A 'living society' is one which includes some 'living occasions' (p. 102).

Again, whereas the parallel for pure and impure can be drawn from ‘primary’ and ‘secondary’ feelings, or prehensions,

A LIVING occasion is characterized by a flash of novelty among the appetitions of its mental pole. Such ‘appetitions,’ i.e., ‘conceptual prehensions,’ can be ‘pure’ or ‘impure.’ An ‘impure’ prehension arises from the integration of a ‘pure’ conceptual prehension with a physical prehension originating in the physical pole” (p. 184).

The purity of a prehension is higher in quality than the impure; if it is not already pure, it draws toward or is aligned with what we can term the absolute or the ultimate in its conception: “ The datum of a pure conceptual prehension is an eternal object; the datum of an impure prehension is a proposition, otherwise termed a ‘theory’ (p. 184).

Appetition carries over through phases of concrescence, whether a requirement of the entity undergoing concrescence, or other entities which subsume it. In the phase of satisfaction which precedes the completed stage, “the entity has attained its individual separation from other things; it has absorbed the datum, and it has not yet lost itself in the swing back to the ‘decision' whereby its appetition becomes an element in the data of other entities superseding it (p. 154). Appetition, it appears, allows for incorporation or synthesis of experiences in growth, or becoming; “Also feeling, and reference to an exterior world, pass into appetition, which is the feeling of determinate relevance to a world about to be” (p. 163).

303 Creating an example drawn from the language of physics, Whitehead compares the synthesis of primary feelings and externals which occurs in appetition to the stimulus of a 'vector feeling':

that is to say, feeling from a beyond which is determinate and pointing to a beyond which is to be determined. But the feeling is subjectively rooted in the immediacy of the present occasion: it is what the occasion feels for itself, as derived from the past and as merging into the future. In this vector transmission of primitive feeling the primitive provision of width for contrast is secured by pulses of emotion, which in the coordinate division of occasions (d. Part IV) appear as wave-lengths and vibrations. (p. 163)

Occurring along the stages of growth toward completion, appetition, which ‘presents’ as a motivation toward attainment of growth, is synthesized by the entity in the process of concrescence — coming to be. At a higher conceptual level, this transformation is experienced as ‘vision’, whereas in the language of science, the ‘vector feeling’ is subsumed in the scalar:

The second stage is governed by the private ideal, gradually shaped in the process itself; whereby the many feelings, derivatively felt as alien, are transformed into a unity of aesthetic appreciation immediately felt as private. This is the incoming of ‘appetition,’ which in its higher exemplifications we term ‘vision.’ In the language of physical science, the ‘scalar’ form overwhelms the original ‘vector’ form: the origins become subordinate to the individual experience. The vector form is not lost but is submerged as the foundation of the scalar superstructure. (p. 212)

From further references to Appetition, we are introduced to Whitehead’s thoughts on the differences between physical appetition and God’s appetition:

Whitehead’s language surrounding appetitions suggests a connection between external, physical and emotional prehensions, and those which serve a secondary purpose (as emotional) are relegated to the realm of theory of proposition, i.e. they are not directly related to the physical and do not entail motivation toward ‘satisfaction’ — for which reason they remain ‘propositional’. My ‘interpretation’ of this view is that the entity is selective and self-managing in accordance with its (perceived) requirements. Thus, along the continuum of datum, process, satisfaction, and decision, the entity acquires the experience of separating forms of stimuli (or their effects) into those which are conceptual or ‘propositional’:

304 …. In a physical purpose the subjective form has acquired a special appetition- adversion or aversion-in respect to that eternal object as a realized element of definiteness in that physical datum. This acquisition is derived from the conceptual prehension. The ‘abruptness’ of mental operations is here illustrated. The physical datum in itself illustrates an indefinite number of eternal objects. The ‘physical purpose’ has focused appetition upon an abruptly selected eternal object. But with the growth of intensity in the mental pole, evidenced by the flash of novelty in appetition, the appetition takes the form of a ‘propositional prehension.’ (p. 184)

The incorporation of a propositional prehension within the array of alternatives which present to the (in this case, human) entity entails administration and the development of decision-making. Whitehead frames what occurs by using the example of the battle of Waterloo and consequent ideas which pertain to how the course of history would have altered if other decisions had been made instead. “Thus, in our actual world of today, there is a penumbra of eternal objects, constituted by relevance to the Battle of Waterloo” (p. 185). In dealing with possibilities, several directions or permutations can be considered: some (possibilities) are rejected or excluded, others are perceived as stay thoughts or day-dreams which require no further action, others color the process of growth emotionally, and still others become ‘intellectual prehensions’.

their emotional tone, of gratification or regret, of friendliness or hatred, is obscurely influenced by this penumbra of alternatives, without any conscious analysis of its content. The elements of this penumbra are propositional prehensions, and not pure conceptual prehensions. (p. 185)

Following a discussion on the interplay of judgmental values, Whitehead explains that “the origination of a propositional prehension does not concern us in this description of judgment. The sole point is the synthesis of a physical prehension and propositional prehension into an 'intellectual' prehension (d. Part III) whose subjective form involves judgment” (p. 191).

As indicated previously, appetitions are linked in a natural relationship to conceptual feelings and understandings, the physical ground, and to externals, experienced on occasion as an influx of ideas which are not felt as ‘original’ to the being — even if in the immediacy of the moment they are felt as ‘private’. During the second stage of concrescence,

the feelings assume an emotional character by reason of this influx of conceptual feelings. But the reason why the origins are not lost in the private emotion is that there is no element in the universe capable of pure privacy. If we could obtain a

305 complete analysis of meaning, the notion of pure privacy would be seen to be self-contradictory. (p. 212)

Appetitions ‘materialize’ or are felt within the being, sometimes in an electro-magnetic fashion, so-to-speak, around ‘poles’ which are either physical or mental. It is enough to suppose that a history of billions of physical ‘actualities,’ available to mankind (let alone possibilities) are of no consequence to God. But Whitehead provides a ‘logical’ route which shows how appetitions which manifest in creatures are in turn linked to the absolute:

A physical pole is in its own nature exclusive, bounded by contradiction: a conceptual pole is in its own nature all-embracing, unbounded by contradiction. The former derives its share of infinity from the infinity of appetition; the latter derives its share of limitation from the exclusiveness of enjoyment. Thus, by reason of his priority of appetition, there can be but one primordial nature for God; and, by reason of their priority of enjoyment, there must be one history of many actualities in the physical world. (p. 349)

‘One primordial nature for God’ cannot be more than conjecture, no matter what relevance the status of appetitions; nevertheless, the semblance and grounds of order are preserved in Whitehead’s cosmology through the process of concrescence, described as applicable to all creation, in which all appetitions, including indeterminations50, are subsumed in God’s purpose:

The primordial appetitions which jointly constitute God’s purpose are seeking intensity, and not preservation. Because they are primordial, there is nothing to preserve. (p. 105)

This principle expresses the prehension by every creature of the graduated order of appetitions constituting the primordial nature of God. There can thus be an intuition of an intrinsic suitability of some definite outcome from a presupposed situation. There will be nothing statistical in this suitability. It depends upon the fundamental graduation of appetitions which lies at the base of things, and which solves all indeterminations of transition. (p. 207)

50 In the case of indeterminations, which all beings experience in process, indeterminations are those possibilities which are not realized or do not become actualities in the satisfaction or decision phases of concrescence.

306 Although they play a part in ‘processing’, indeterminations are not relevant to what is actualized in concrescence. “Actual occasions in their ‘formal' constitutions are devoid of all indetermination” (p. 29).

They may be said to evaporate or are relegated to the ‘penumbra of alternates’ which confront entities along their journey to becoming. “This evaporation of indetermination is merely another way of considering the process whereby the actual entity arises from its data” (p. 45). Similarly, Whitehead describes ‘vectors’ as feelings, transmitters, or having ‘forms’ (emanations or essences?) which, although somewhat ethereal, have impact in the sense that they arise as a “feeling from a beyond which is determinate and pointing to a beyond which is to be determined,” as mentioned previously in this paper (p. 163).

In the sense that indeterminations and vectors precede conceptual prehensions, which lead to decisions, indeterminations are ‘zero-force’ appetitions and vectors are closely related to conceptual appetitions, because these “issue in the mental pole of conceptual prehensions; and by integration of this pole with the pure physical prehensions there arise the primitive physical feelings of sensa, with their subjective forms, emotional and purposive” (p. 316). It is worth noting that these activities may occur on either a conscious or unconscious level, since a conceptual prehension precedes a conceptual appetition:

These feelings, with their primitive simplicity, arise into distinctness by reason of the elimination effected by this integration of the vector prehensions with the conceptual appetitions. Such primitive feelings cannot be separated from their subjective forms (p. 316).

In all ‘living occasions, “in each actuality there are two concrescent poles of realization — enjoyment’ and ‘appetition,’ that is, the ‘physical’ and the ‘conceptual’” (p. 348). Forms of appetition, which find realization in the physical or conceptual are also ‘graduated’ in intensity, depending on the organism undergoing process, or concrescence. This is expressed through the scale and diversity of possible selections in the journey of becoming, through the contrasts of ‘determinate’ appetitions with indeterminate potentials (what might be — with what cannot be) and through the contrasts of actualities in the physical world with Godhead:

307 God and the World are the contrasted opposites in terms of which Creativity achieves its supreme task of transforming disjoined multiplicity, with its diversities in opposition, into concrescent unity, with its diversities in contrast….For God the conceptual is prior to the physical, for the World the physical poles are prior to the conceptual poles (p. 348).

To conclude: Appetition is associated with the flow of experience and becoming. The intensity of becoming, which is a 'grade' or quality of appetition, acts as a catalyst in matters pertaining to concrescence, including the orientation toward 'self-preservation'. As such, appetition is directional. As an 'urge', appetition is a living force or energy which provides or is expressed in primary or secondary impetuses. In Godhead, appetition assumes pure energy without physical constraints of form. In lower orders of existence, appetition consists of a 'conceptual initiative' which is followed through thoughtlessly in obedience to an ideal of harmony. Appetition, when it is a conceptual feeling (primary or conscious) is analogous to a physical feeling. Consciousness of appetition involves both conceptual feelings and physical components. Appetitions are flashes of novelty surrounding the mental pole; those arising from the physical pole are termed ‘impure’. In the stage of satisfaction in concrescence, appetitions from the conceptual and physical domains are synthesized; their determinations are realized in the 'decision' or completed stage. In the synthesis of 'vector feelings' (rooted in the immediacy of the feeling, arriving from "a beyond which is determinate and pointing to a beyond which is to be determined") the primitive provision of width for contrast is secured by pulses of emotion, which in the coordinate division of occasions (d. Part IV) appear as wave-lengths and vibrations" (p. 163). Appetitions arrive or arise in the 2nd, or 'process' stage, beyond the 'datum' or original stage, when the 'vector form' of the appetition is subsumed -or processed and incorporated — by the entity. Appetition is received as a "flash of novelty" to which the entity is drawn. In contrast with the array of alternative possibilities for development, appetitions remain propositions or are treated as conceptual prehensions. These are experienced on occasion as an influx of ideas, privately felt by the entity as emotions. The processing of appetitions follows natural selection amongst the tangle of pure (conceptual) or impure (physical or propositional) prehensions. A 'graduated order' of appetitions can be felt or experienced, and the highest priority of appetition rests with God, whereas the application of appetitions in the World follows a history of uncountable actualities — for which reason the intuition of a definite outcome may be experienced. In actual occasions (or living experiences) all progressive appetitions are realized and those which are indeterminate

308 are discarded. Appetitions may be described as energies which motivate the entity. In sum, appetitions serve to move the entity forward in its process of concrescence — in which sense, the analogy between conceptual appetitions and active, dynamic or living energies peculiar or intrinsic to the entity — can be drawn.

Note:

Aliman Sears, (MA, MS/P, CPRP) Whiteheadian scholar and philosophy instructor in Hawaii has provided a note on the respective positions held by the Neoplatonists and Whitehead as Realist with respect to the Great Chain of Being and the later Process and Reality:

Whitehead goes into extreme detail about the GENERIC process of Concrescence, whereas the Great Chain comes out of the ancients and is developed in a religious sense by the Neoplatonists. So, the Great Chain is not generic in the sense that Whitehead’s Concrescence is. Also, in a major sense, Whitehead is a realist, whereas the Neoplatonists were not . . . Whitehead is wanting to pull from the Neoplatonist's and Church Father's doctrine of the Logos, as evidenced by his use of the ideas of Conceptual Prehension and Subjective Aim. This part of Whitehead’s metaphysics comes straight out of Neoplatonism, in my opinion. In that sense he's Platonic (or Neoplatonic), and in that sense drawing on the Great Chain of Being in a discussion of Concrescence makes sense. (Aliman Sears, Personal Correspondence, June 24, 2016)

309 Appendix B How to Describe a Human Being Workshop51

The How to Describe a Human Being Workshop is conducted in groups of about five or seven or so, who work out what it means to be 'human'.

E.F. Schumacher, the Small is Beautiful bloke, the founder of the whole intermediate technology movement, in his second book, Guide for the Perplexed, wrote a very simple but effective bit about it. He wrote that a human being is composed of — in terms also expressed by Sumohadiwidjojo — human, and animal, vegetal, and mineral/material forces. Instead of forces, Schumacher calls them 'factors', and puts them all as equations, as a hierarchy which can be read from the bottom up:

Human = m + x + y + z Animal = m + x + y Vegetable, plants = m + x Mineral (Material) = m

So, a human, basically, in S's terms, is m + x + y + z

In the workshop, participants work out what each of the four forces or factors, represented by a letter, are like.

Participants work in small groups, choose a scribe and a spokesperson, and they are given a set time to discuss, and write down, what you can generalize about:

What are the properties of "m", inert matter, and what are the very different functionings of the "x" (life force or energy, perhaps, but you don't have to say that: let them come up with a name at the end). That is, what makes a plant different from a rock or a table, or just inert matter?

You're aiming to get generalizations out of them, with both matter, and plants.

51 These notes are a synthesis of personal correspondence with Salamah Pope, August 22, 2000. 310 At the end of the time you've given them, you, or the spokesperson from each group, write them all up somewhere large — blackboard, butcher paper on wall, etc., so they all get to see each other’s lists. (There should be a lot of duplication: they should all be coming up with the same things.) Schumacher eventually calls this second 'factor', Life.

Then you repeat the process, but ask them to come up with the characteristics of "y", that is, the characteristics of the specifically animal forces, which, added to m + x (= living matter, or plants). What is the difference between e.g. a tree and an animal? Get them to think of a primate, or a mammal at least (worms and oysters won't work so clearly!)

Schumacher calls this factor, overall, 'consciousness', as he says, "You can knock a horse or a dog UNconscious, and the vegetative systems continue, so the animal is still alive." I tend to call this "y" factor Will, or Motivations, or even the vague "instincts" — basically (I think!) it's “hati”, which is heart, will, etc.

Finally, you get them to write down the differences between, say, a gorilla or some other great ape, and a human being: that is, what are the qualities of the "z" factor? Schumacher calls this "awareness", which I don't agree with, because after all even a plant has some lowly kind of awareness. Most people seem to like the term consciousness, even though they agree you can knock a horse, etc. unconscious; I tend to go for "transformation" or "transformative" energy/force/factor.

Anyway: having arrived at the human specifics, you can then have some more fun, and ask them if they, under their own criteria, are human? And, if not, how could/would/should they get there . . . ?

That is a very instructive workshop: everyone gets to join in, seems to find it interesting, thought-provoking. And each time I do it I find I learn something more, too.

311

Appendix C Notes on Sudarto’s Four States of Marriage

The following Table C-1 is derived from Sudarto Martohudojo’ s explanation of the Four States of Marriage which have been arranged in relation to energies described in the structure of the World Pattern of Process. The old Javanese cosmology encompassed higher levels of energy, but these have not been outlined as they are unseen energies and are not of interest to those who do not follow any religious or spiritual path. The “Form of Access” column refers to the methods through which the knowledge is ordinarily obtained.

312 Table C-1: MVAH Energies In Relation To Sudarto’s Four States Of Marriage

ENERGY FORM OF ATTRIBUTES State of Marriage (Sudarto) DOMAIN ACCESS Higher Revelation, Full human capacity Capacity to receive is not obstructed Energies Vision, realized than Inspiration Human Human Receiving, passions of ruthlessness, soul to soul M + “X” spirituality, greed, patience and passion — having a desire to act in a way + “Y” + transfor- acceptance are well that is not against the rules of religion or “Z” mational, balanced. Passive, Wide- laws, having the same feelings, opinions, realistic ranging, planetary, desires, becoming one. holistic, receptive to needs-make an effort to reach the state of higher life powers or marriage from soul to soul energies /Creator/God has integrity, integrated Animal Community, Patience, Active, inner-feeling to inner-feeling, awareness M + “X” social, regional, instinctual, of reaching their ideal of a marriage from + “Y” collaborative territorial, familial, soul to soul and both also have the nature communal, idealistic, of looking after their harmonious union intellectual, social and putting aside their own natural points of view for the sake of what will be received from God. passion — to have an ideal. needs — follow inner guidance. Vegetal Study, Greed, Passive — feeling-to-feeling, both passions go in the M + “X” knowledge dualistic, dichotomies, same direction but parallel to each other. polarized, emotional, There is no connection between them, but egoistic they respect each other. passion — egoistic in maintaining its nature. Quarrels are long-drawn out discussions needs-decisions taken should not neglect what is important for each side Material Day-to-day Ruthlessness, Active, heart-to-heart, marriage on the material M (outer) struggle for domination, level. In the material level, there is a observation & egotistic. difference only in form and function. actions passion — each follows his/her own separate directions. Destructive capacity. needs — a good composition and harmonious union is needed to be able to fulfill the function.

313