Professional Documents
Culture Documents
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The Pattern
of the World
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Copyright Siti Salamah Pope 2007
In association with
SICA The Subud International Cultural Association
and
The Gaia Foundation of Western Australia
Printed by Booksurge
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The Pattern of the World
and then found the pattern that I saw repeated again and again
in Indonesian culture, and in various academic disciplines,
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The Pattern of the World:
Re-Envisioning Everything
(including us)
Holistically
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****
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When there is no vision, the people perish
Proverbs 29: 18
William Blake
With happiness stretchd across the hills (1802)
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Four Warnings
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Contents
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TABLE OF CONTENTS
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THE PATTERN OF THE WORLD
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PART 1
Zat
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The common story today runs like this: weyou and I, and
everyone elseare the products of chance, random mutations and
natural selection, the survival of the fittest; and we live on a
small planet on the outskirts of a very minor galaxy. This is the
story today, promoted to children by schools, colleges, universi-
ties, the media and governments.
It follows that we are not connected with one another, and we
dont have any effect on anyone or anything else; we are all sepa-
rate; our lives have little to do with the natural world, and we
must buy and consume, consume and buy, in order to survive and
keep the economy going. So along with rampant materialism and
the consequent pollution of the earth go other sorts of pollution:
psychological, social and even spiritual pollution.
There is an alternative story, which says the opposite. This
says that it looks as though, if we do not change our ways now,
we will soon use up the resources of this planet and in doing so
wreck the entire natural world: that we must live gently on the
planet, livingas they saywith a light footprint.
But alas, this alternative story, although good and true in its
way, is just not enough. It simply takes the opposite line to the
common story, saying we must all respect all of Nature and live
simply, consuming as little as possible, growing our own food,
and composting and recycling everything. Its a very nice idea, but
it cant offer much hope or genuine satisfaction while multi-
national corporations go about their big business uninterrupted.
This alternative story neither halts the increasing fragmentation of
our world nor helps put Humpty Dumpty together again; it may
THE PATTERN OF THE WORLD
feel good, but it gives little hope and no meaning for civilisation as
a whole.
The aim of this book is to tell a third story, which may at first
seem strange and different and new but is really very ancient. This
story describes one traditional cosmology, the unseen pattern of
the world, and the many, many things it shows us.
This story will satisfy our hearts as well as our heads, and
show us how to live together in harmony with this planet.
If ideas change the world, then this ancient cosmologythis
third story, about a Grand Pattern of process running through life,
the universe and everythingcould, I think, help to bring every-
thing together again and save the world, and our grandchildren,
from us.
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Foreword 2: Preliminary
It might well be said of me that here I have merely made up a
bunch of other men's flowers, and provided nothing of my
own but the string to bind them.
Michel de Montaigne (15331592), Essays III, xii.
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ZAT: INTRODUCTION AND CONCEPTION
plugged into the universe. I saw how it was all working. And that
you and Iand every single other person aliveare a vital part of
that enormous, living, working, dynamic whole. Small as we are,
we count: we are effectiveeven influentialparts of it all, of the
great Whole which is Gaia, the perfect planet we live on.
So come with me into a quite different conception of the
world. But first, let me tell you how it began for me, with the ori-
ginal waking vision.
****
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THE PATTERN OF THE WORLD
6
ZAT: INTRODUCTION AND CONCEPTION
7
THE PATTERN OF THE WORLD
After a few minutes, the huge pile of junk had vanished, and
there was a space again in front of us in the middle of our circle.
But now, around its edges near our knees were a lot of little piles
ofyessorted things. I felt good. We had done what this beauti-
ful woman, Anita, wanted and I felt relieved, delightfully happy
and at peace.
Well done, said Anita, adding firmly, now: no questions, no
instructions, except GO ON. And again I was flummoxed.
But I went on sitting there, happy and bemused, waiting to
see what would happen. I seemed to be in a bubble of silence, and
it felt like eternity before anyone moved and then it was Sheilagh
again. She leant over and, from the little pile of round things in
front of me, plucked an elderly, battered, ping pong ball. This she
put down slowly, almost ceremoniously, into the empty centre of
our circle. And then carefully she began arranging her wooden
things around it.
Soon we were all at it, arranging the things from all the dif-
ferent separate little piles of bits and pieces of junk around the
growing construction in the centre. It was like building a sandcas-
tle, or a childs castle of bricks. I was entranced, both doing it and
watching it happening and growing.
When wed finished, Anita said crisply, bursting into my rev-
erie (if that is what it was), Now tell me, what have you done? At
which point the silent, skinny young man opposite me snorted
and laughed and said, From junk weve built a castle. I looked up
at Anita. She was smiling her beautiful, enigmatic smile, and she
said, Youve left out a crucial part of the process. From chaos,
through separation, you have constructed a citadel.
And this, said Anita simply, is the pattern of the world.
At this point something happened to me. I have no idea what
it was in fact, but what it seemed like was that my head exploded,
with an inrush of the subtle energy of the Subud spiritual latihan
force. It was as if a fine current of divine electricity was running
riot all through my brain. There seemed to be little lights going on
and off in there, like those old bagatelle board games with little
lamps that light up when little balls touch them: and suddenly I was
locked into the life of the universe.
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ZAT: INTRODUCTION AND CONCEPTION
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1
See Glossary and Appendix 1.
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****
10
ZAT: INTRODUCTION AND CONCEPTION
Foreword 4: Afterwards
The pattern which connectsWhat is the pattern which
connects?
Gregory Bateson, Mind and Nature (his emphasis)
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THE PATTERN OF THE WORLD
if what people were saying in their books was right and true, or
wrong, or somewhere in between.
To cut a long story short, I did discover what philosophy
there was in me: it was based on that living pattern of process I
had seen in Anitas class four months earlierand clean forgotten
about. This shocked me. How on earthI now asked myself
could I have forgotten that extraordinary experience, that tremen-
dous vision? To this day I still dont know, but can only suppose I
needed a buffer, a shock-absorber, for some weeks. It was strange,
though, that I had had to come at this pattern of the world from
one perspective, from a very different angle, before I found it
again, so to speak. Well, there was a difference of course: at God-
dard it had discovered me (or, rather, it had dumped itself on
me)whereas I had now discovered it.
And basically, since then I have been working on and with
this Grand Patternwhich is so simple that it really does seem to
be Batesons pattern which connectsexamining it, and finding
out a lot more about it. And at the same time discovering concrete,
traditional Indonesian cosmologies which correspond to it for-
mally, and also Whiteheads own cosmology in his great work,
Process and Reality. I have also been writing papers and lecturing
on it, trying to get information about it out into the world.
Humankind needs a new paradigm, a holistic way of seeing
everything, a new story. A way to rethink and Re-Envision the
world and ourselves. A simple method of putting an end to frag-
mentation and incoherence, a way to put Humpty Dumpty
together again. And this the pattern shows usand many other
things, such as not only how the world works and how everything
fits in together, but what it means to be a human being. The pur-
pose and meaning of humanand all otherlife. And some other
answers to the Big Questions.
****
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THE PATTERN OF THE WORLD
2
I am indebted to the late Varindra Tarzie Vittachi of UNICEF for this
term.
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****
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ZAT: INTRODUCTION AND CONCEPTION
Sagan was being skeptical, even facetious here. Yet, once upon a
time (you might say), the modern worlds move onwards to
wholeness, pattern and harmony had already begunwith a great
man, a mathematician-turned-philosopher. Born in Kent in the UK
on 15 February 1861, the son of an English clergyman, Alfred
North Whitehead spent the last and most productive part of his
life in the USA. He was the first modern philosopher to recognise
that the new physics had knocked the modern materialistic and
reductionist bottom out of the entire edifice of human thought.
Earlier, in 1905, Whitehead, along with Bertrand Russell, had pub-
lished the vast two-volume Principia Mathematica, which for
decades was a highly respectedthough rarely readtome. Ber-
trand Russell went on to become a well-known philosopher; he
broadcast on the BBC and there were pictures of him in the news-
papers. Before and after the Second World War he was a
household name, a popular personality to the man in the street.
Whitehead, thoughapparentlyjust faded out of the picture.
But in 1924 Whitehead, his wife and family had gone to New
England. At the age of 63 he had been offeredand had ac-
ceptedthe prestigious Chair of the Philosophy Department at
Harvard. Quite how he got from mathematics to philosophy I
dont know, but theres a saying among Whiteheadians today that
the first philosophy class Whitehead ever went into was the one
he began teaching there! Anyway, from Harvard over the next
twenty years he published a few very interesting but today little-
read books. Whitehead came to the conclusion that a cosmology is
what this scientific age is lacking. In place of the solid, fixed material
reality of the old classical Newtonian physics, he suggested that
all Reality was in process: in 1928 he published a monumental
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3
For a description of this in his own words, see Appendix 2.
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saw clearly the need for a new and holistic foundation for human
thought, a synthesis which includes yet moves on beyond the ma-
terialistic, reductionist paradigm. Is it three, or four? asked Jung.
Von Bertalanffy (1973) did more than just write about it.
Earlier, in the mid-thirties, he set up, with a group of like-minded
scholars, the Society for General Systems Research,4 which over
the years and decades managed gradually to switch the emphasis
of some scientists in different disciplines from their endless analy-
sis and ever more fragmentation to a more systemicthat is,
integrated, synthetic, and holisticapproach.
But it was Gregory Bateson, looking for similar general sys-
tems or patterns, as he called them, in plants and animals and
humans and starsin and across different academic disciplines
who coined the phrase, the pattern which connects. He didnt
find the pattern, though. What pattern connects the crab to the
lobster and the orchid to the primrose and all the four of them to
me? And me to you? he asked (1980: 8).
Another distinguished anthropologist, Ernest Gellner, was af-
ter much the same thing when he sought a single (or failing that,
non-numerous) and explicitly formulated unifying principle or
idea (1974: 45). Since then, among many others, the late Sutan
Takdir Alisjahbana, the grand old man of Letters in pre- and post-
World War II Indonesia, looked for ideas which promoted con-
vergence (1974); and Ervin Laszlo, in The Creative Cosmos,
discussed the need for a transdisciplinary unification and a uni-
fied interactive dynamics (UID) (1993). More recently still, E.O.
Wilson, the once controversial founder of Sociobiology, searched
for ways to unify the disciplines in a book he titled Consilience
which, he explains, means jumping together:
4
Alas, in 1987 this was taken over by a group of pragmatic English engi-
neers and technicians with interests in transport systems, management
systems, and so on. They even got the name of the Society changed: it is
now the IFSSS, the International Federation of System Science Soci-
etiesso there is now no longer any hope from that direction for a
General Theory of Systems, let alone a systemic (= unitive, integrative)
change in human thought.
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ZAT: INTRODUCTION AND CONCEPTION
And, as Ill show you, it runs right through life, the universe and
everything, connecting everything to everything else. But, in-
structed and informed as we are by old-fashioned teachers
teaching old-fashioned physics, the modern materialistic para-
digm and our brilliant education can only encourage us to
analyse and take everything to its lowest common denominator. It
never occurs to us that there might be a Grand Pattern operating
throughout the world. But there is, and on Monday 10th Septem-
ber 1978 I was shown it.
Having seen the vision, I then began to find bits of itor
even the whole thingwritten about in books and papers, though
in different sets of jargon. Physical cosmologists used one set, ec-
onomists another, biologists, psychologists and sociologists yet
others. So I tried to put it all together, translating it into a simple
language, and found it all fitted into one simple model showing
an underlying Reality beneath all the appearances. This is what
this book is about: a newyet ancientstory.
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couldnt? But once youd been told what the picture was of, those
black blobs all seemed to fall into place and made senseand then
you could easily see what the picture was!
This is the story I have to tell. Its a story about process, and
progress, development and evolution, and how, by seeing things
differentlycoherentlywe may Re-Envision the whole shebang,
and from there begin to transform ourselves and our world into
an integral and wholesome whole.
So yes, its a book of philosophy, but its not hard to read. Its
simple stuff, really. It helps, though (if you really want to under-
stand what its all about), to read it from the beginning, or at least
from the second bit of the Introduction called Introducing Cos-
mologies.. This is because, like all good storiesand like the
cosmology itselfthis book has four sequential parts: a beginning,
a middle, an end, and some results. That issymbolically, as we
shall soon seeParts One, Two, Three, and Four.
These four parts follow the structure of an ancient Sufi cos-
mology, which Ill describe later. In the meantime let me just say
that Zat is the beginning of any process, Sifat the middle, and
Asma the completed process itself. Finally comes Afal, which rep-
resents all the results of the process. Details of these foreign terms
come later, in Part 2.v., but in the meantime please just put up
with them!
Inside each of these four big Parts of the book are smaller
parts, which Im calling Particles. Part One, Zat, is the part youre
reading nowbasically all the introductory bits. This has two Par-
ticles: first the origins, background and context of the idea, what
its all about, and why its needed. And the second, beginning on
introducing cosmologies,, takes a look at traditional cosmologies in
general: what they are and why we need oneone single, univer-
sal, onetoday.
The next section, Part Two, Sifat, is about some traditional,
fourfold processual cosmologies, because these show the overall
pattern, the formatthe abstract and formal framework of every-
thing that I originally saw in my vision. This is the methodological
part: its about the formal structure and other details of the cos-
mology, and the ways in which we can work out whatever we
want to know from it.
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behaviour, and have taken to basing all their judgements and ac-
tivities on money, the bottom line, or other material values. The
biblical story of Adam and Eve tells how we were cast out of the
Garden of Eden because we learned the difference between good
and evilbut today we are so confused that even that knowledge
has been lost. Ethicsboth as a discipline, part of philosophy, and
in ordinary lifeare in total disarray. So how can you tell what is
good and what is bad, what is right and what is wrong?how can
you tell what a human value isas distinct from any other kind of
value? How can you tellbeyond some religious beliefs or some
not wholly reliable gut reactions? Again, given the fourfold pro-
cessual cosmology, these can be worked out simply, yet rationally.
In short, Part Three, Asma, is where we apply the fourfold
cosmology. Here is where its put to work, because its a toola
conceptual tool, that isfor evaluation and judgement. And this, I
thinkand with the exception of the gift of the latihan, the Subud
spiritual trainingis the most valuable thing I have ever been
given, and the thing I want to pass on to you.
Part Four, Afal, is a mixed bag of things. Formally, the fourth
stage of the pattern of process is a re-turn up a spiral, as well see
shortly: so here we are again with formally another random
mass. (Part I, The Introduction, with all its Forewords, was the
first mixed bag.) So there are several small Particles in here, all
different, discussing some results of using the cosmology and ty-
ing up some loose ends. First, though, comes a more urgent
application: putting the cosmology to work in education. Then
there are other implications of the cosmology, and some ideas for
future work.
In brief, this fourth part is made up of a bunch of things that
result from and follow on from the fourfold processual cosmology
itself, including some conclusionsand some questions too. One
interesting thing, for example, is that Whiteheads actual cosmol-
ogy has never been taken seriously by scientists or academics
other than theologiansbut why not? (One reason may well be
because Donald W. Sherburne, an influential author who did so,
got it wrong [1966: 40].) And Pak Subuhs cosmology cannot be
taken seriously either, in the form in which he gave it to us,
because he was no academic but a spiritual guide and homespun
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****
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5
In the bibliography at the back of this book I have marked the recent
books I found on these things.
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of life and how to live. In those days a cosmology was their final
theory. It was a theory of everythingand it was certainly a
Grand Theory because it embraced everything you could possibly
think of, including the relation of values to facts, and the relation
of humankind to both. Every pre-industrial society had one, and
sometimes several: even today cosmologies are a large part of the
life of non-western societies insofar as they are the foundations on
which everything is based, including guidelines for living.
Unfortunately, if we study traditional cosmologies and un-
tangle and analyse them today, we find that some of them are
quite irrational, orbecause one society has several and they all
seem to be mixed up togetherthey say quite different things. Yet
a cosmology is a brief, orderly representation of Everything, capi-
tal E. As I said earlier, its a laundry list of what exists in the
cosmosincluding unseens. Formally its an orderly, organised
wholebecause in earlier times the natural world, humankind and
even the unseen world of the spirits were all experienced as being
intimately connected.
As a whole, a cosmology has a limited number of different
but coherent and related parts, states of being, categories, or quali-
ties. Think of your own body: in it is a variety of different parts
and organs, all different from one another but all related, co-
ordinated and working together for the whole: and the body as an
overall whole co-ordinates the workings of its parts. Its the same
with the parts of a cosmology. And these are quite describable;
they are different items or elements, each with its own qualities,
functions and purposesand these all relate to one another be-
cause they all belong and function within a greater whole.
A cosmology is not a worldview. People today assume a
worldview and a cosmology are the same, but theyre not. A
worldview is like a pair of spectacles: don them, and you view
everything through rose-coloured, sayor analyticalor materi-
alisticlenses. A worldview is not delineated: that is, it has no
parts or elements, no structure or inherent order. Imagine an egg-
sized lump of clay: it is the same all the way through. This is like a
worldview; whereas a cosmology or an actual egg has distinct
partsa shell, a white and a yoke and so on, all with different
functions in the egg. So, unlike a worldview (the same all over), a
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29
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because what this is really saying is that the cosmology was not
just a list of parts but the vital, living Law which, in those days,
was taken as, and equated with, G-d and/or what I am calling the
Upward Trend. Ill have more to say about this later.
But please note that today many if not all of the still-
surviving non-industrial societies struggling to preserve their cul-
tures in the midst of the modern world, like the Australian
Aborigines and the American First Nations, have a far more ho-
listic vision of the land than we do. They are telling us that it must
be honoured so our days may be long upon the land. Although
nothing happened over the turn of the millennium, New Age
prophecies still abound of earth changes within the next decade,
echoing scientists concern with climate changes.
Although cosmologies show the parts and the order of the
cosmos, some lesser ones are merely of this world, and some even
smaller-scale ones are of a specific locale. Many traditional cos-
mologies were context dependent, which means they varied
according to where you lived. If, for instance, you lived on a coral
island, then your lowest world was probably symbolised by the
sea, your middle world by the land, and the higher world perhaps
by the winds or the trees or the sun. On the other hand, for social
groups far inland the earth probably represented their lowest
world, and the trees and animals represented a middle world
and so on.
There was also a further stage of symbolisation found in
some social groups, when the symbols were in turn symbolised.
For instance, in the Andaman Islands north of Sumatra and east of
India, there is a sacred lizardand its a cosmological lizard be-
cause it symbolises the three different worlds of the Andamanese
cosmology. It can swim in the sea, run on the land, and climb into
the trees. So here are the three parts of their cosmology, the three
different realms of their worldlower, middle and upper
symbolised by the ocean, the earth and the trees above, all repre-
sented by one animal. Threefold cosmologies like this, whether
directly metaphorical (of existing or visible elements) or symbol-
ised further like that sacred lizard, are very often formally
hierarchic: one part is the highest, at the top, one the lowest at the
bottom, and one centred in the middle.
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In the Tao Teh Ching, though, the Chinese sage Lao Tzu gives a
quite different cosmology. This one has five elements or parts: the
holy Tao itself, plus three different elements represented by num-
bers, plus all the myriad things. He says,
6
Jung, (1963: 429) but my capitals. I discuss this Axiom of Maria
Prophetissa in Particle 2.i.
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7
We dont have a cosmology; what we do have is a worldview, which has
no delineated parts within it. Materialism is a worldview, and although
it is the foundation of positivism and reductionism there are no divi-
sions in it, no differentiated parts. It is a single, broad-angled lens, and
it looks at everything as being all much of a muchness, everywhere.
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A few years later Robert Muller, known for his work in the UN
and now Chancellor Emeritus of the University of Peace in Costa
Rica, declared:
****
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materialistic side of our ordinary life with the subtle moral, ethi-
cal, and even spiritual side. In short, a new paradigm. Yes, as the
Essenes said, we do need to honour the land, our Earthly Mother:
and we also need to develop our own potentials spiritually
thereby honouring our Heavenly Father, too.
At present, this is a mere matter of opinion, of my personal
belief. An adequate cosmology would be able to stand up to scien-
tific scrutinyand also unite the various disciplines, acting as the
final theory, the Theory of Everything that hard scientists are
looking for, and the Grand Theory of the social and behavioural
sciences. In doing so, it would be able to confirm rationally the
Essenes intuition.
In addition, if such a cosmology were to be incorporated into
human thought, it would provide not only a unified picture of the
natural world, but it would show us humans where we stand in
the natural order of things. It would show us principles and values.
And not only these grand scale things: it would also show us how
we ought to behave, the pattern of our own lives, and where we
ought to be heading.
Finally, such a cosmology, founded neither on faith in an un-
seen and unproven Divinity, nor on the drear physical facts of
entropy, positivism and reductionism but simply on empirical
observation of the natural world, would itself show us how the
planet is to be perceived as an integrated, workingeven living
whole: and how we should treat herGaiawith respect and
with gratitude for our natural surroundings, and an appreciation
of the need for balance in the unseen aspects of this life.
****
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****
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****
A ninefold cosmology
The greatest one is a ninefold cosmology, consisting of a
fixed, sevenfold hierarchy of daya-daya (energies, forces, or pow-
ers) of differing degrees and qualities, plus two unrestricted
cosmic powers: the Roh Ilofi, which is translated as The Great Life
Force, and the Roh El Khudus, the Holy Spirit. These two are (you
might say) Free Spirits, penetrating in and ranging throughout the
8
In English, the Indonesian words Pak and Bapak (both pronounced with
a final glottal stop as Puh(k) and Buppuh(k)respectively), mean Fa-
ther and are courtesy titles given to older men in Indonesia to show
respect. See Glossary and Appendix 1.
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ZAT: INTRODUCTION AND CONCEPTION
cosmosand they are also the means by which human (and other)
souls can evolve and progress spiritually, up9 the hierarchy from
one of the stationary levels to the next.
These Free Spirits are different from one another in that al-
though both are like escalatorsso to speakthey are moving in
opposite directions. The Great Life Force moves from the lowest
upwards, towards the highest: and it is the power, force or energy
responsible for biological and human evolution. The other, the
Holy Spirit, moves in the opposite direction: that is, from G-d
and/or Supreme Consciousness down to the lowest and most
concrete level of existence. On the human level, this brings us
spiritual giftsGracerevelation, and authentic creativity. On the
animal and plant levels it may create deliberate mutations if evo-
lution isnt doing its stuff properly. And, perhaps surprisingly, it
is entropy in the material, non-living world, breaking things down
and freeing them in order to release the elements and their atoms
for a new start up the Chain of Being. In short, the Great Life Force
works as what we call evolution, and the Holy Spirit (less recog-
nisably) as Creation.10 Oneor bothmight, I speculate, be the
missing designer in the recent debate over Intelligent Design.
The hierarchy of seven fixed energies covers a rainbow spec-
trum ranging from the highest level, position or degree (meaning
the finest, free-est, most subtle, most active, most perceptive and
most conscious) right down to concrete substance or inert, non-
living matter. In his second book, E.F. Schumacher (the small is
beautiful guy) has a lot to say about these energies and their dif-
ferent states and qualities, and the progressions of several of the
qualities that occur as they move up through the hierarchy of lev-
els (1977: 3748).
9
I am not sure about up and down here, and I was never told clearly. I
think, though, that perhaps all may be present in all things all at the
same time.
10
When I asked her, Ibu Siti Rahayu, the eldest daughter of Pak Subuh,
said about these two great Spirits, The Roh El Kudus and Roh Ilofi are
the same, the Power of God. The difference is only in their work. El
Kudus works from the outside, while Roh Ilofi works as the law of life
that is within (within the creatures of God).
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A Sufi cosmology
Although technically speaking a model of the creation of the
universe, this is sometimes referred to as a traditional Islamic
cosmology. Pak Subuh used it often. Its the four-stage description
of the process of creation and/or evolution: Zat, Sifat, Asma and
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ZAT: INTRODUCTION AND CONCEPTION
****
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****
11
For purists, the ninefold and the sevenfold can be shown to do so too:
but it is a much more complex operation, and as I am mostly concerned
in this book with simplicity and the application of these ideas to the
practical problems of the world today, this is not the time or place to go
over them.
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ZAT: INTRODUCTION AND CONCEPTION
the greatest enterprise of the mind has always been and always
will be the attempted linkage of the sciences and the
humanities. The ongoing fragmentation of knowledge and
resulting chaos in philosophy are therefore not reflections of
the real world but artefacts of scholarship. (1998)
12
Let me suggest that the fourfold Cosmology may not be the Ultimate.
However, it is a very practical and useful one and therefore eminently
suitable for todays secular and scientific climate.
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* * * *
* * *
* *
*
48
PART 2
Sifat
Development
* * * *
* * *
* *
*
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Notice here two things: First, the first set of words (three of
which came from Anita originally) describe the pattern in poetic,
archetypal terms, even, and is not very exact, and I have given
each word a capital letter to give it colour and clout, whereas the
other is a set of dry concepts which, although saying almost the
same as the first set, is more precise, more descriptive; and I
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havent capitalised it. Throughout the rest of the book I will con-
tinue to capitalise all the symbols and archetypes and metaphors
of Gaias cosmologiesand this includes the four symbolic (that
is, non-conventional) numbers that can be used to represent the
four phases or stages of process: One, Two, Three, and Four.13
Second, this simple pattern forms a spiral because One, the
first stage of Chaos, or random mass, has the same format as Four,
the last stage Transcendence, or random mass (of results)
although please note that this, the latter random mass, is on a
greater scale than the former. (This is an important point, not to be
forgotten: so please stop a moment and ponder it.) These, then, are
the four different shaped bones of our skeleton. In other words,
the bones have only three different internal states or formats
within the four different stages.
Together, these different styles of arrangements or formats of
the contents of the four bones make up the whole inner form, the
complete skeleton of the cosmology: that is, of four different
stages of process, progress and development. And this isas
youll see shortlythe single, simple pattern lying hidden within
all the different fourfold, processual cosmologies: and it outlines
their common, but hidden, structural form.
As this is so important, and so difficult to grasp at first, let me
repeat these terms once again: Chaos, Separation, Union, Trans-
cendence. And also: from a random mass, via differentiates,
emerges an organised whole, followed by another, greater scale,
random mass. Note that although Transcendence does not de-
scribe the format of contents of the fourth stage, it does describe
its situationits relation to the third. As youll see, we need both
these sets, the poetic metaphors or symbolic archetypes and the
more precise concepts, to come to a full, holistic appreciation of
this pattern.
13
Usually numbers just signify quantities: but, reaching back into ancient
times, there is a well-known, tried and true, justification for ascribing
forms, values, and qualitiesin short, deeper meaningsto numbers.
Plato, Pythagoras and many othersand in our time Junghave at-
tested to the value of the use of numbers as inherently meaningful
symbols.
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THE PATTERN OF THE WORLD
At the risk of tedium, lets go over the poetic forms of the pat-
tern once again. Chaos (one large mixed-up pile of jigsaw puzzle
pieces); Separation (differentiates, several small piles of sorted-out
pieces); Union (the complete, whole, united, picture). Followed by
Transcendenceformally, another Chaos, another random mass
(consisting, collectively, of all the different things which happen
after the Three, the completed puzzle, is achieved) but now on a
far greater scale.
Remember two things here. First, that the overall pattern is
formally spiral because the first Chaos is repeated further on and
higher up in stage Fouras another, greater, Chaos. Second,
that, as that fourth stage Chaos (all the results of the completed
stage Three) consists collectively of an atomistic, disorderly, ran-
dom mass of stage Ones (that is, of the beginnings of other,
following processes), the whole cosmology is not only spiral but open-
ended.
****
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as Ill show you later on, this is the single, common model or frame-
work that (if you know how to look for it!) can be seen lying under and/or
within every process. And this is what I consider constitutes the univer-
sal pattern of the world, the Grand Pattern, Batesons pattern which
connects.
Not only Indonesians but some reputable Western writers
have seen it. As I said earlier, Whitehead, the first modern phi-
losopher to relate science and religion, and whose work initiated
the welter of things that today come under the heading of process
thought, arrived at this same, abstract, fourfold pattern of process
as a cosmology, and the four stages constitutive of an actual en-
tity (1978: 149). As in Oriental traditions, he saw that the actual
world is a process, and the process is the becoming of actual enti-
ties14 (l978: 22).
Another philosopher who must also have seen this formal
pattern earlier was the German philosopher, Georg Hegel (1770
1831), who arrived at a slightly different variation of the same
basic thing. He formulated the stages in different terms again,
though: a thesis, he said, incurs or evokes an antithesis, which
then combine in a synthesiswhich produces other theses.
William Blake too had a fourfold vision, as I quoted at the be-
ginning of this book: And a fourfold vision is given to me.
These three slightly different versions of the same overall pat-
tern of process illustrate that itthis spiral Grand Patternis not
a fixed, rigid and inviolable grid but a flexible, somewhat variable
and even fluctuating mesh. For any formal framework or structure
to be universally applicableas this one apparently isit has to
be general enough to cover a vast range of particular instances, yet
not so general that it is structureless and therefore useless.
In any case, from both East and West come different descrip-
tions of this unseen structure, this formal and abstract skeleton
and spiral pattern of the world which underlies some apparently
very different traditional, concrete, fourfold cosmologies. And this
14
Whiteheads language in his major work, Process and Reality, is obscure.
Actual entities is his term for things, creatures, beings and even soci-
eties. For more on his own cosmology and its remarkable similarity to
the pattern of the world, see Appendix 2.
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****
15
Marias last line, as quoted so often by Jung, in fact reads, Comes four
as the one, but this, as I have shown, is incorrect. As her axiom has
passed through several translations, made by people who may not have
seen or understood the pattern, I am assuming she got it right.
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****
16
We tend to think of Four symbolically as being solid and square (or
cubic) and closed. But one of the oldest counting systems in the
worldthe Phoeniciancalls Four the door, and the old Hebraic sign
for four shows an open three-sided figure with the same meaning, of a
doorway, implying like Janus that other dimensions are to follow. The
ancient Keltic Beth-LuisNion alphabet based on trees also has the Oak,
duir, as Four, again meaning a door.
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Gaias Cosmology that shows the fourfold form common to all the
processes, all the positive change and progress being made in the
world. It gives a simple picture of the form of the creative, living,
dynamic, pattern of everything growing and developing that was
shown to me in a vision in Vermont. When, as Whitehead says,
The many become one, and are increased by one[the]
many[are] in process of passage into conjunctive unity (1978:
21).
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17
Lightas discovered by German biophysicist Fritz-Albert Popp, and
detailed in The Field, by Lynn McTaggert (2001: 4856)is emitted by
all living cells.
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The Great Chain usually began at the top with God because it
was discussed and used mainly by theologians, but as we are
more pragmaticand seculartoday I am reversing their order
here and, beginning at the bottom, taking only the four lowest and
visible links. These are the (i) mineral or material (i.e. inert phys-
ical substances and objects), (ii) plant or vegetal, (iii) animal, and
(iv) human links. And in this order these four different classes of
Existents or the four great realms con-form not only overall, out-
wardly, but also internally to the four bones of the skeleton of
Gaias Cosmology, the world pattern of process. So although
were going to look at these examples of the cosmological bones
one by one, it also becomes clear how they are together an exam-
ple of one holistic, emergent, evolving, process.
Minerals
Inorganic, physically inert matter or substances, like the ele-
ment Earth, above, exemplify One, the first, global or random
wholeness state and stage of being: Chaos. But whereas the ele-
ment Earth is presumably (but not necessarily, depending on
context) just the planet Earth as a global whole, here we have also
the non-living material contents of this world in all its variety. So
Mineral covers not just rocks and gold and sulphur and so on,
but man-made objects such as computers and chairs, roads and
buildings, as they did in the old guessing game, Twenty Ques-
tions.
There are some properties of Minerals (or as I prefer to call
them, collectively, matter) that need pointing out here: first, that
the elements and solid substances that make up the earth are
somewhat muddled up, and in rather a messan amorphous,
random mass again. There are no clear straight borders or divi-
sions between the soil and all the different minerals and rocks.
Theyre mixed up together, quite randomly! Gold, for instance, is
found scattered all over the place in Australia, Scotland, South
Africa and Sumatra, and there is no order in it; that is, there are no
sharp edges or borders separating the gold from all the other min-
eral substancesnor all the other different physical substances
from one another. And that is just externally.
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Plants
Plants are individuals. In itself, each and every plant is differ-
ent, and differentiated, even from other plants of its age, type and
species. In many ways plants exemplify the second stage of pro-
cess and progress; as Ill show you, they are separate,
differentiated, and divided in several different dimensions.
Plantsenvisioned quite differently from the ordinary Western
vieware the individualists of the natural world: and as youll
soon see, we might find they are competitive and even anti-
social.
I am going to spend an inordinately long time looking at
plantsbut again this is appropriate to Twos, as this second stage
of process tends to extremes. So here we go, looking at the plants
and the world of vegetation, and particularly at individual plants
themselves as examples of differentiation andarchetypically
Separation, the way the Grand Pattern indicates they are.
For a start, like many Twos, the vegetal world overall is one
of extremes. The oldest living thing that has been found on our
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ganic matter the same size. It has, for example, a cell wall around
it made of cellulose which gives it a definite shape and rigidity;
this is called in botany a selectively permeable membrane. This
means the wall itself controls the entry and exit of materials, al-
lowing certain things through but preventing others from getting
in or out. (Remember the term selective herefor the Particle on
language coming up in Part 4.)
And like all larger plants these unbelievably tiny plankton do
have an interioragain unlike inorganic matter. That is, there are
several different things inside them. Overall though you can say
these are in two partsthe central controlling nucleus, and the
semi-liquid cytoplasm, the stuff which makes up the rest of the
cell including its wall.
Now within the nucleus, and within the cytoplasm, are other,
still smaller parts. The nucleus itself has a membrane, partially
cutting itself off from the cytoplasm, and inside this are the chro-
mosomes, and inside these are the genes, and inside them is the
DNA. Layers within layers within layersand all this within a
single very, very small cell... wow! All these different structures
act as a template: they contain the hereditary information of the
cells which is passed on to the next generation when they divide
and reproduce.
Outside the nucleus but within the cytoplasm are the chloro-
plasts, the green bits of chlorophyll (usually in the leaves of larger
plants) which enable them to produce their own food out of inor-
ganic materials in the presence of sunlight.
In doing this, these minute phytoplankton illustrate what
every other plant does: which is exchange energies with their envi-
ronment. They take in water, minerals, carbon dioxide and
sunlight, and give off oxygen and at other times carbon dioxide.
So they are open systems as the jargon calls it. (Again, compare
this with the mineral realm and material objects which are closed
systems, because there is no life, and no exchange of energies or
anything else with the environment.)
So even within these microscopic, single-celled plants, there
is a great deal of differentiation: that is, division into different areas
with their different functions. And it is the differentiation of the
actual living stuff into tiny little structures, each with its own dif-
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18
I think it was Toynbee who first pointed out the difference between
stimulus/reaction and the higher leveli.e. more complex
challenge/response. So note well here my distinguishing between mere
re-actions to externals (Two, vegetal-level behaviours), and actions
and/or responses to internals (Three, animal-level behaviours).
19
In Part 4, I shall discuss the value of this cosmology for the English lan-
guage, and how it gives us a level-specific vocabulary. I will just say
here that, as the word organised is more appropriately a Three (that is,
an Air and/or Animal-level word), Watson would have been more ac-
curate if he had used ordered (a Two, a plant-level word) here,
instead.
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ferentiated, you just get two smaller rocks. This emphasises the
fact that not only does a plant grow, but it has separate, different,
differentiated, internal tissues and parts.
Not only this, but the roots in sprouting again will often pro-
duce not the single stem that they used to support, but several
stems. This illustrates another feature of plants: their adaptability.
Things in the material realm cannot adapt to their surroundings:
break a chair leg off and it cannot repair itself. A few small lizards
and other reptiles may be able to replace severed tail or limbs, but
none of the higher animals can. Yet if you cut off the limb of a tree,
another one, or several, may grow in its place. Or if a wall hinders
its growth, it will compensateadaptits shape to accommodate
to that. In different climate zones, too, plants have adapted them-
selvesand altered themselves into new species even, from
Antarctica to the tropics, from high altitudes to the depths of the
sea.
So easy adaptability is another of the key features of plant life,
and thence perhaps the proliferation of species. There are millions
more species in the plant world than there are chemical elements
(120 at most) and of the far smaller number (though our total is
still increasing as more are discovered) of animal species.
This leads on to another feature of the vegetal world which
isif youll forgive the anthropomorphic wordimitation. A
few species of trees, when an animal begins to graze off its leaves,
give off a toxin that discourages any more predatory feeding. Its
an automatic defensive system. In addition, if there is a grove of
similar trees around, very quickly the other trees will all begin to
produce the same toxin. Reacting, they copythey imitatethe
original tree. This is not a group act, or a case of helping others: it
is an automatic, defensive, re-action of individuals to an external
change, in this case a threat.
But lets look now at a more typical plant. What else does a
bottle-brush bush do that a similar quantity of non-living matter,
say a rock or a chair, doesnt do?
For a start, a plant does things: it behaves in certain ways. As
I said earlier, it grows. From a single cell or a seed it grows into a
plant. And it doesnt just grow in size, accumulating like a snow-
ball, with more and more quantities of the same stuff. No, a seed
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Animals
Can we see animals as Threesthat is, as organised and
(usually) organic wholes, exemplifying Union? Looking at plants
we saw a vast spectrum of very different individuals but now,
looking at animals, Ill be focusing on two other aspects. In order
to generalise, Im going to focus only on higher, more typical ani-
mals (oysters and skaters well ignore for the time being) and on
two different scales of beingthat is, animals and their social
groups. I want to show you how both, albeit on different scales,
can be seen to be organised wholes, representing stage Three of
the World Pattern of Process. The way I see it holistically, not only
is an animala raven say, or a monkeyan exemplar of coherent
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wholeness, but its social group is, too. Animals come from, and
usually live in, families or other larger, more or less united social
groups or communities which are also Threes, and exemplars of
Union.
This is not to say that there is no Separation or differenti-
ation (Twos) on the animal level. There may in fact be even more in
the animal realm than in Two, the plant. Yet this chief feature of
the plant realm is over-ruled here by a more complex factor: the ani-
mals whole syndrome of characteristic instincts to which its
lower, simpler, vegetative (sic) systems and parts are subordinate.
We must not, though, think that these various systems or
parts-within-a-coherent and organised/organic whole have to be
in any way uniform; they may well be controlled and dominated
by the purposes of the whole, but this does not mean they have to
lack a particular identity. Bio-physicist Mae Won Ho, writing in
The Rainbow and the Worm, has a description of quantum coher-
ence which although very small scale is I think is relevant here:
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ensure the animals survival. These include its startle and other
automatic re-actions to sudden danger with immediate fight or
flight. Then there are the other, highermore complex
endocrine systems which, through their messenger communicat-
ing hormones, work together and give animals their more
characteristic behaviours, allowing them to respond intelligently
and co-operatively, participating (as a part) instinctively in an-
other wholeits family or other social group.20 And these two
different behaviours, originating in different-level systems, are
found in both an individual andto a greater or lesser extent,
with the addition in some cases of visual and aural communica-
tionsin its social group.
Lets have a definition or two now. The New Shorter (but still
3,801 pages) Oxford English Dictionary says an animal is a living
organism having sensation and voluntary motion, without rigid
cell walls and dependent on organic substances for food... colloq. A
four-legged animal as opp[osed] e.g. to an insect or a worm.
Animalcule, the next entry, says this is: 1. A small or tiny animal,
as a mouse or an invertebrate. 2. A microscopic animal.
Lets look at a single fairly typical larger animal. What else is
itor what other characteristics does it havethat show it is a
Three, a united, organised coherent whole exemplifying Union?
As the dictionary says, it can move around on its own: its self-
propelling. It also has a fixed shape and a boundary, is relatively
stable, and endures over time. And internally, it has connected or-
gans (parts) which work together systemically (as a whole integral
system) to keep the animal alive and acting instinctively
characteristicallyin its social group and in its environment. A
plant is alive; it has, you can say, a simple life, reacting to exter-
nals to survive. And thats all. But an animal has, in addition, an
inner life. Im not talking about spirituality here, but instincts. An
animal may react to external stimuli (Two), but it is also purpose-
ful; it is motivated by its internal instincts (Three). For example,
when hungry it goes hunting for food; when it wants sex it
searches for a mate to copulate with, when it needs sleep or shelter
20
Here is another term which I shall be using in a level-specific context:
applying instincts only to Threes and the third, animal level.
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for its young it gets busy nest-building. All these instincts keep an
animal animated; unlike a plant, an animal moves purposefully,
independently: and in doing so it is an active, dynamic and yet
coherent and stable whole, and therefore easily classifiable as a
cosmological Three.
Indonesians say, when asked the difference between a plant
and an animal, An animal has a heart, which gives it will. As
well see in Particle vi, any whole has functioning parts either
grouped around a core or centre, or within a greater framework
or perhaps both: and just so are animals as self-organising wholes.
Once Yeats centre cannot holdin other words, once the heart
stops workingthe animal dies and entropy takes over. While the
animal lives, its heart, blood and hormonal systems perform the
co-ordinating work that keeps it active and animated and give it
will, the motivation to pursue its innerinstinctivepurposes.
In doing so, an animalalong with its social groupchanges its
environment, as we shall see.
But first lets look at the social group for a moment. Some
social groups (wild geese, wolves, baboons) are more coherent,
more tightly organised than others (starlings, dingos, chimpan-
zees). Some animals are solitary (panthers, orang utans) but even
these have to get together periodically to mate and reproduce.
Generally speaking, animals are social creatures. Think how many
names of their groupings there are: flocks, colonies, swarms,
shoals, families, dens, packs, prides, tribes, and so on; in all there
are over seventy different collective terms for animals in social
groups.
At one time, the division of labour was thought of as being
one of the defining characteristics of humankind; more recent re-
search shows that many animals perform different tasks within
their social group, some temporary, some long-term. Think queen
bees and workers, or a troop of baboons with its guardian out-
riders watching for danger; think lions with the females hunting
and providing food while the languid males sit around and look
dangerous; think many other mammals and even birds, where one
of the partners stays home to look after the offspring while the
other forages for food for them all. So no, the division of labour is
not only human: it is part and parcel of the life of a social group,
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carry nectar, seeds and fruit to other places. And here, of course,
the animalcules come into their own: without the lowly worm
without all those zillions of microscopic animals on the borders
between the animal and vegetal states, half-plant and half-animal,
in every inch of top soilhumans could not live. And even the
immobile oyster alters, to a certain extent, its marine environment.
One thing I havent mentioned yet is the emotions. As I said,
there is communication in the co-ordination of an animals body
(blood, inter- and intra-cellular exchanges of chemicals, gases, nu-
trients and hormones), but there are also external commun-
ications. These are usually expressions (roars, songs, grunts, other
noises, thumps and body language) of the animals social emo-
tions in groups. These are no small things, andagain
distinguish the animal clearly from the plant. A plant may re-act
to its neighbour and may even imitate it re-actively but it does
not co-operate with it, nor does it love it or experience other social
emotions as the warm-blooded higher animals do. Read, for in-
stance, some great stories about this in The Parrots Lament, by
Eugene Linden (1999).
What are these social emotions? Look at your pet: doesnt a
dog feel happy at the signs of a walk? Alarmed at the sound of an
unknown noise at night? Doesnt a cat feel angry when you have
forgotten his foodand remind you with nips on the ankle?
Plants, being sensitive, may feel the dualistic emotions:
like/dislike, pain/pleasure, fear and whatever its opposite is
relaxation, perhaps, or self-satisfaction? Animals, though, can also
experience the more complex feelings connected with others of
their family or social group or even species: sadness (e.g. at the
death of an infant), affection for another and happiness (at the
sight of a good feed), lust for a mate, comfort and satisfaction (be-
ing groomed by an inferior) and so on. Zoologists have not yet
learned enough about this, but they are beginning to do so.
In the more tightly organised social groups, where there is
clear leadership and a hierarchy of dominance, perhaps the feeling
of superiority, of power and even pride, is another of the social
emotions, as are corresponding feelings of inferiority experienced
by those further down in the pecking order. But as I say, zoolo-
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Humankind
Humankind is a single species. As such it is in some ways
especially formallylike a higher and greater Stage One, an ex-
emplar of similar and equal-worth and thus (on this scale)
atomistic units, comprising a single, undifferentiated, global ran-
dom whole (species). Thus another Chaos in itself: but now
Transcendent that is, on a higher, finer, more complex, more
conscious and more spiritual scale than One, mere matterin
short, a Four.
This principle shows the truth of that great, ringing begin-
ning to the American Declaration of Independence: We hold these
truths to be self-evident, that all men are created equal... That, in
other words, every single human beingincluding children, Ara-
bian women, starving Africans and the physically disabledhas
as much value and intrinsic worth as any other. This is not to say,
of course, that we are all the same, nor that we do not differ in
physical, emotional, mental and spiritual make-up: but that, liter-
ally, whatever is authentically human about us, our humane and
spiritual constituentour human spirit or soulthe fourth and
only human energy in ushas the moral right to be treated as an
equal not only in law but in any question of social justice.
One other thing we might note: only a few decades ago there
was very little inter-marriage between the four or five physiologi-
cally slightly different human races or types of peopleand
mixed-blood children were despised by both sides of the equa-
tion. But today things have improved and the sheer quantity of
mixed marriages and mixed-race children being born is a great
testimony to the fact that we are all one human raceOne (or, ra-
ther, Four!)and perhaps, overall, the edges of the different types
are growing increasingly diffuse.
Also, the moral climate has changed. In 1970 Australian
mixed-race (Aboriginal and Anglo-Kelt) infants and children
were still being forcibly removed from their mothers and brought
up in institutional mission settlements. Today, although racism
still exists, it has at least become politically incorrect. Overall,
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21
Stephen Lewis, Sanctuary: the Path to Consciousness (1998).
22
Lower refers to the visible world. 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, super-
natural energies.
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23
But there are structural parallels between them: gravity is a global and
therefore all-over random whole affecting everything; electro-
magnetism is dualistic; the strong atomic force keeps things united; and
the weak atomic force works further still beyond these, transcendent.
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by the roots of plants is different from that of the water they give
off through their leaves (cf. Emoto, 1999, Kronberger & Lattacher,
1995).
****
Here I would like to pause and point out that we have now
had to admit to the existence of two ontologically distinct
completely differenttypes of energies:
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What does seem fairly clear is that the Life force fits in very
well with Two, with the second, differentiated bone of the cosmol-
ogical skeleton. It is orderly, selective and divisive, reactive and
even competitive; it enables plants to differentiate between miner-
als and select only those it needs, arranging them into orderly
parts or tissues; it bequeaths functioning systems to plants, sepa-
rates different types of cells into different tissues, and plants from
one another; and enables some of them to adapt to changing envi-
ronments and to proliferate into different species. So far, it looks as
though this second energy is also a good example of the Separa-
tion and differentiation features of the second stage of the World
Pattern of Process, a Two.
In any case, so far we have looked at two quite different sorts
of energy: visible non-living minerals or inert matter (One, arche-
typally Chaos), Schumachers m; and an invisible Life force or
energy which reacts to selected mineralsin effect causing the
entire vegetal realm (Two, archetypally Separation). However,
neither of these two energies, whether as invisible realities and/or
as visible physical minerals or plants, can account for the charac-
teristics or the existence of animals. So we move on now to look at
a third class of energies.
Pak Subuh and other Javanese call this energy daya-daya hewani,
animal energies, and associate it with hati which means heart,
will, or even attention. I am going to call this energy the power of
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25
Another piece of evidence that timesand attitudesare changing is
that twenty years or so ago, any ideas which hinted at anthropomorph-
ism (being like humans) was an absolute no-no in philosophy. Today
fears of this once shocking notion have faded. As one of the Hermetic
principles is As above, so below, perhaps this illustrates yet another
example of science catching up with mythology, or at least softening in
its attitudes?
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place is for the group to spend the night). Such concrete intelli-
gence is, perhaps, largely concerned with the focussing of
attention on a variety of different tasks from food-getting and
child-care to keeping a look-out for predators.
Intelligence is also used by animals in communicating instinc-
tively with others in their social group, whether for warning,
exhorting, commanding, or reproducing. Animals make noises
(they whinny, whine, bark, purr, grunt, growl, howl, sing, and so
on) to communicate. They also use body language, which is an-
other power that plants lack: but this perhaps is not so much a
function of intelligence as of the expression and communication of
the moods and feelings that this energy brings them.
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****
The Big Question now is, can all human and even humane
qualities be accounted for by the combined energies of m + x + y?
That is, of Matter, Life, and Will/Motivations?
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If the answer is Yes, then humans are no more than highly in-
telligent and skilful animals. And in some sense this is true: we
forage for food (earn a living); we define and mark our territories
(home-and-(fenced)-garden, community, nationhood, patriotism);
build nests (the construction industry, homes and offices); repro-
duce and care for our offspring (produce, care for and educate our
families). We too communicate, have emotions and intelligence,
and co-operate to get things done and keep the social group intact
(families, communities, governments and business corporations).
So if the answer is Yes, then the third is the highest and last of our
energies and the limit of this hierarchyand the socio-biologists
are right.
This, though, would leave little hope for the improvement of
the human condition, let alone for creating a sustainable world.
However, I think the evidence shows that there must be more
to human life than biology: more, that is, than these differences of
degree. Surely we areor ought to be?more than a highly intel-
ligent ape: that is, a mere product of nature. Jung, that great soul
of the Western world, says: Money making, social achievement,
family and posterity are nothing but plain nature, not [human]
culture (1960: 400).
If, however, the answer to that Big Question is No, and there
are even a few qualities in human life which no quantitative
amount of intelligence and skill can account for, then humans are
more than just animals: and we need a fourth ontological factor
another energy or bunch of energiesto account for the emer-
gence and existence of human and especially humane being.
To argue in favour of this, that all the animal powers are in-
sufficient to account for all the qualities of human existence, we
have only to remember the best of human beings (Buddha, Christ,
Gandhi, Goethe, Lincoln, Muhammad, Shakespeare) to admit how
far removed they were from the natural animal realm, how far
they surpassed even the social norms of their time. But what about
the rest of us ordinary mortals?
So far, we have been looking at these energies in general, tak-
ing a rather broad and magnanimous view of them and noticing
how they fit in with the formal bones of the fourfold processual
cosmologys skeleton. However, as Schumacher points out, once a
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****
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26
I first used this term in an essay on the meaning and purpose of human
life according to Pak Subuhs cosmology (Pope, 1991: 322).
27
In the interests of simplicity, and to accord with the visible world, I am
assuming that there is only one human-level energy, whereas Pak
Subuh and perhaps other Javanese say there are two: a higher (spiri-
tual) human energy, Rohani, as well as a lower (physical) human
energy, Jasmani.
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Questions, let me summarise for you what weve seen so far of the
three natural energies.
In Part 2, Particle ii, I went over the many striking differences
between inert matter (and material things), and plants, and ani-
mals, and humans. Here, in Particle iii, Ive showed you these
same things when looked at as if they were made of four different
classes of energies. Now, having described these energies (albeit the
last one only very briefly) Im going to tabulate them, using the
terms Ive chosen.
It goes without saying that, unlike the first energy, solid mat-
ter, the other three energies are invisible. Today you hear people
talk vaguely of subtle energiesand the implication is that these
are spiritual or even divine energies. But, in spite of the capital
letters Im giving them, these energies of Life, Will and Con-
sciousness, although invisible, are all natural, and not superhuman
or supernatural.
Alternatively, and just as correctly, you can say that the Four
Great Realms or Classes of Existents are:
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Summary
Where have we been so far in our exploration of these holistic,
cosmological ideasand where have we got to? First I dis-covered
for you the abstract inner form, the bones making up the skele-
ton of the World Pattern of Process manifesting in some
traditional cosmologies. Then I took you through two examples of
the fleshtwo of its concrete exemplarsthe Four Elements, and
the Four Existents (as the Chain of Being). Now, although at the
cost of some repetition, we have just been looking at the idea of
Four Energies manifesting as the four different levels or links in
the Chain of Being. And all of thesethe concrete cosmologies
and the energiescon-form to the four formal, abstract bones of
the skeleton. Presently (in Particle vi) Ill come back to the skele-
ton to pad the bones out a little more, and finish off the whole
caboodle, Gaias Cosmology. But for nowor at least right after
an InterludeIll be showing you one more traditional isomorph
of the Grand Pattern of the world, which I think deserves its own
piece.
****
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the oxygen revolution (and later, even the fossil fuels for
modern industrial life). Fifth, the metabolic need for nutrition
caused animals to evolve locomotor and other behaviours.
Sixth, the eucaryotic cell with its nucleus of DNA allowed for
sexual reproduction and the tremendous proliferation of life
forms, from protozoa up to the vertebrates. Seventh, the
reptiles development of the shelled egg permitted the land to
be inhabited by large animals. Eighth, the demise of the
dinosaurs allowed the mammals to flourish, including the
primate line. Ninth, through the information-coding structure
of the visual and auditory systems, polysensory modelling of
the environment came about, with implications for reasoning,
judgment, and self-consciousness. And tenth, the peculiar
development of long-term memory storage may have helped
abstract and conceptual thought to come into being.
(1984: 4041. My emphases)
Their energy levels, he adds later on, are improbably finely corre-
lated (1993: 159).
And there are others. Decades ago biochemist and Nobel
Laureate George Wald pointed out the strange fact that the two
hydrogen atoms of a water molecule are not in line with the oxy-
gen atom, but
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SIFAT: DEVELOPMENT
it has a lower density than liquid water. Hence ice floats. If ice
did not float, all the waters of the Earth would probably have
frozen solid ages ago, and remained so thereafter except at the
surface. There is little chance that life could have arisen under such
conditions or having arisen could have survived.
(Platt, 1965: 2021; my emphasis)
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bread wheat would not have been fertile but for a specific
genetic mutation on one chromosome.
Yet there is something even stranger. Now we have a
beautiful ear of wheat, but one which will never spread in the
wind because the ear is too tight to break up. And if I do break
it up, why, then the chaff flies off and every grain falls exactly
where it grew. Let me remind you, that is quite different from
the wild wheats or from the first, primitive hybrid, Emmer. In
those primitive forms the ear is much more open, and if the ear
breaks will fly in the wind. The bread wheats have lost that
ability. Suddenly, man and the plant have come together. Man
has a wheat that he lives by, but the wheat also thinks that man
was made for him because only so can it be propagated. For
the bread wheats can only multiply with help; man must
harvest the ears and scatter their seeds; and the life of each,
man and the plants, depends on the other. It is a true fairy tale
of genetics. (1973)
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time when all this was first becoming plain, when I asked my-
selfand I hope you will forgive the wording, which was just
shorthand for what I really meantWho winds the helices? (ibid,
22).
One last, but perhaps most significant, example is yet another
article of common knowledge: the unusually rapid growth and
development of the human brain perhaps just before the period of
Magdalenian culture around 18,000 years ago. In the line of un-
believables Julian Jaynes remarks in The Origins of Consciousness in
the breakdown of the Bicameral Mind,
****
Now if, like the White Queen, you can believe that all these
astonishing and impossible things (these accidents or co-
incidences as scientists are pleased to call them) just happened by
chance and natural selection, well, that is your personal choice.
But I am not so gullible. To me it looks as though we humans might
have been, somehow, planned for. Perhaps waited for might be a
more appropriate phrase? (The discovery of attractors in physics
would fit in here very well: might there be somethingperhaps
some idealup ahead of us, attracting the development of hu-
mankind?) In any case, it begins to look as though humankind
might have evolved for a purpose; could we perhaps be here to
fulfil some function in the world, for the world, for Gaia?
Here endeth this interlude. I have no conclusions to offer, but
I hope it has made you ponderon whether we are here merely as
products of chance and a great many accidents, or of something
else: something more plausible.
****
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into something more concrete than just the idea or initial con-
cept/ion. This is where a creature, an entity or a project starts to
form, solidify and take shape; now it is growing and progressing
and taking on some reality.
Sifat, seen in this way, is the middle stagebringing order
into the developing, differentiating and expanding (but unfin-
ished) project or entity, half-wayTwobetween the potential of
Zat and the complete, actualised Asma. In archetypal terms, Sepa-
ration.
(i) Egg
(ii) Hatchling, and its growth and development
(iii) Adult chicken
(iv) Resultssuch as a lot more eggs, more chickens,
some income for the farmer, and perhaps eventually some chicken
soup.
****
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I hope I have said enough now to show you that this tradi-
tional Sufi model of creation and evolution can also be used to
illustrate a simple but ever-present and every-where Pattern of
Process on a vast and unknown number of different scales, show-
ing the upward trendthe way in which things grow, develop
and advanceat work in the world as what seems (to me) to be
Batesons pattern which connects.
****
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Introduction
Commonalities in the exemplars
The four parts (bones) as categories
On boundaries, and contexts
On dualities
On four types of behaviour
On relations and conformations
On wholes, holons (and even a bit about health)
On comparisons
On hierarchies
Summary: the fuzzy (but holistic) skeleton.
****
Introduction.
I know it isnt easy to switch ones vision from the way we have
been taught to look at things, to a very differenta holistic
vision. But if you have been bored or got lost in the formal and
methodological maze of all the descriptions so far in Part 2, it will
soon be over and I can then, in Part 3, really show you the benefit
of going into all this detail, and how to apply the whole thing.
That is, how to put this in-form-ation to work. Youll then be able
to see the many great advantages of having a simple holistic cos-
mology fit for Gaia! But we havent finished with its structure yet.
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word, The Spirit, or G-d. However rational this may be, though, it
is of course speculative.
****
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****
ONEArchetypally
Stage of process: Beginning; conception; intention; pure poten-
tial.
Something I shouldnt need to point out by now is the
double-whammy in One. It may well be a monad, random and
totally formless, but often there will have been two sources of in-
put into it. For example, in the conception of a human, an animal,
and even some plants, a male and a female particle are both
needed for a One. An ideathe concept of a projectneeds a
mind to receive it. The singularity that existed before the Big Bang
may have needed some kind of other Energy or outside impulse to
get evolution started. Or perhaps G-d (Energy) needed Sophia
(form, The Law) to start the One of creation? So Ones sometimes,
but not always, come into existence because of two different factors
within the one. Even when they dont, Ones may, as Whitehead
suggests, contain the seed within them of further development
and it is that which moves a One on to becoming a Two.
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****
TWOArchetypally
Stage of Process: Middle; growth, development and diffusion;
becoming.
Notice here the instability and the wild extremes of the sec-
ond stage, the Twos. In Water, from the smallest molecule of
water to the vast expanse of the oceansand extremes of endur-
ance also, from the brief life of a phytoplankton to the longevity of
the thousand year old huon pine. Nothing in the animal realm
comes even near to approaching these extremes. Again, plants are
either alive or they are dead, and there is little in between. Every
stick has two ends, as Mr. Gurdjieff used to say.
Formallydifferentiated, separate parts; pair/s of opposites;
or many different parts; duality/ies; dyads, archetypally Separa-
tion.
Exemplars: Water/s, Plants, the Life force or energy; the em-
pirical universe; physical matter (Bohm); the planning and
development of a project; the growth and development of a chick.
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****
THREEArchetypally
Stage of process: End; a finished, organised, working coherent
whole; completion.
Formallyan integrated, organised, dynamic, boundaried,
working whole; triads and trinities; One and Two now reconciled
and working together either within a greater framework or cen-
tred around a core; archetypally, Union.
Exemplars: Air; Animals; motivations/purposes/will; the self-
sustaining biosphere; humankind; life (Bohm); a completed pro-
ject; an adult chicken.
Threes, being wholes, tend to be more moderate size-wise,
and in other ways too: and having a centre themselves, or being
centred around a core or nucleus, or existing within a greater
framework, are often more differentiated internally than Twos.
Their dynamism tends to make them relatively stable; and being
more complex they are not blindly reactive to externals as are
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****
FOURArchetypally
Stage of process: The follow-on, products, results and out-
comes (of the completed stage Three whole), some of which will
go on and act as Ones of other processes.
Formallya repeat of One but here on a greater scale: that is, a
random whole, an atomistic mass, a global, chaotic, disorderly,
disorganised mass; archetypally Transcendent.
Exemplars: Light; Humans; the human Spirit (and/or trans-
formative energy); culture/s; consciousness (Bohm); the results of
the finished project; lots of eggs.
Never forget the ambiguity of this fourth stage of process, of
Four itself, and all Fours. Structurallythat is formallyspeaking,
there are various ways in which this ambiguity may arise.
To understand these, we have to go right back to the jigsaw
puzzle in Part 2, Particle i, in which the fourth stage was everything
that resulted from finishing Three, the completed picture. But lets
look at a similar and equally valid metaphor now. If, instead of a
doing a jigsaw puzzle, we had built a castle out of childrens
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THE PATTERN OF THE WORLD
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 childrens bricks in the same room, then several dif-
ferent outcomes are possible. Four could be either (i) a combining
of all the little castles, moving them together and adding them on
to each otherso there is one large but not very well designed
castle; or (ii) it could be that, by knocking them all down, a com-
pletely new and much larger and better-integrated castle could be
built out of all the bricks; or even (iii) the castles could remain sin-
gle 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 dif-
ferent types of options are all open (as results of Three, the completed
third stage of process) as Fours.
Thus, overall, Fours may be rational; they may appearor
beirrational; they are often unexpected, usually ambiguous, and
there may well be different interpretations of them. Oneor
someof their elements may lead on to quite other processes, as
we saw in the diagram of the evolution of the cosmos (Table 3),
and some may not. You never know with Fours, because Fours, or
the formally random, singular and atomistic Ones (the particles
that they consist of) are usually ambiguous and unpredictable.
To clarify this, lets look at a few Fours of different processes.
In the life of an animal, for instance, Four is the offspring they
leave behind when they die, and also the many changes they have
wrought in their social group and the physical environment. In
the life process of a person it is these plus all the other varied re-
sults of our life: that is, the worksproductssuccessful
relationshipsprojectsgood (socially constructive) works, and
other cultural accomplishments we may have created and
achieved as individuals. In the process of project management it is
the results, the benefits and even brickbats of having achieved
something, and includes a final looking back to evaluate how it all
wentfor purposes of doing better next time. Alternatively, or per-
haps additionally, in the old age of a human the gradual physical
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SIFAT: DEVELOPMENT
decay and the internal letting go of this world and the death that
comes to every body occurs.28
Again, speaking generally, Fours are (relatively) rather spe-
cial, and in some cases rareas by no means all processes come to
a successful end (Three) let alone have beneficial resultsFour. As
we said, Fours tend to be unexpected and ambiguous, and on a
human scale include perhaps a finer, even spiritual, element
which brings us free will and finally freedom. In fact, one of the
differences between a stage One Chaos and a stage Four Chaos is
not only that Four is on a greater scale but that it may well be rela-
tively finer, free-er and thus more subtle, spiritual, as well as
Transcendent.
For sure, Light is a random, atomistic mass: and, as human
individuals all have the same intrinsic worth, humankind is a
random, atomistic mass too, and both are transcendent of their
preceding Threes. Andlooking laterallyhumankind may be
(ought to be?) enlightened. Even so, light largely comes down to
earth from outside, whereas humankind, biologically at least, has
evolved from inside: that is, from the animal stage on the planet.
Yet here could be a reasonlooking laterally at the formal
structuresfor 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 Gen-
esis and Darwin are both right.
In any case, and as we shall see further in other sets of exem-
plars that follow in Part 3, the components of the fourth stage are
usually equivocal, unpredictable and almost always ambiguous.
Yet as the fourth stage Chaos, or random mass consists of a
bunch of often unrelated results (of Three), collectively they are a
bunch of atomistic Ones, so we should not be too surprised. And,
as Ive said often enough before, many of these results may well
28
Structurally speaking, there is reason to expect there to be a continu-
ation of consciousness into an afterlife, the next world, after the
deathand separationof the physical body.
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SIFAT: DEVELOPMENT
value. As Ill show you in Part 3. iii, these can provide us with,
among other things, a natural yet rational hierarchy of human
values.
To switch to yet another metaphor, the skeleton of Gaias
cosmology is like an empty, four-tier filing cabinet, whose draw-
ers have different forms. This is the formal structure or the
structural form, of the World Pattern of Process. Then, by filling in
its drawers (categories) with the two concrete cosmologies, we
add some shape, colour or flavourmore descriptionsto the
categories. Thus each drawer and category can be seen to have, for
example, different properties, functions, characteristics, and quali-
ties. (And although not all of these will apply in all cases and in all
processes, enough of them will to serve as a very general system
or Cosmology.) Thus we have arrived at a set of four different
categories which can be used as a basis for structural analysis and
synthesis, and holistic prediction and judgement.
In brief, by juxtaposing the two different ascending sets of
common or garden things we live with as our environment (Earth,
the Waters, Air and Light; and also Mineralsand/or non-living,
inert matter and material thingsPlants, Animals and other Hu-
mans) with other fourfold sets, and all of these with the empty
matrix (the bare bones of the formal skeleton), we have arrived
without procrustean labours at a sequence of four distinctly dif-
ferent qualitative categories.
Lets look at some of their characteristics now.
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On dualities
These days, dualities are frowned upon and regarded as no-nos.
Poor Descartes, who cut the world in twain, is admiredbut in a
tolerant kind of way. We post-modern people know, smugly,
dont we, that there is more in heaven and earth than was dreamt
of in his philosophy. Yet, at the same time, no one can cope with
dualities today; no one has produced an adequate theory to show
what theyre all about.
Here again the skeleton of Gaias cosmology proves useful in
that it clarifies two distinctly different kinds of duality. (This is not a
new idea: Gregory Bateson wrote about it in 1973, but few take
notice today of his ground-breaking work.) These are equal value
dualities, which Bateson called symmetrical relations, and there are
different value dualities which he called complementary relations.
In a paper published by the Society for General Systems Re-
search, whose members were scrabbling for a theory of dualities, I
offered them a paper on Two Types of Duality: Some Conse-
quences for Models (1985). It was based on two different types of
relations between Hindu gods, and used some of Batesons work
in Bali to back it up. Here is a sketch of part of what that paper
said:
Once upon a time when the Great God Shiva ruled the world,
he had a beautiful wife, Parvati, who was everything a Goddess
should be. And, being the Lord God of All, Shiva was definitely
the boss, so Parvati submittedhappily, I should say. This pair is
in a relationship which illustrates a higher-lower and/or domi-
nance-submissive, stronger-weaker pair, which is what I call a
perpendicular or polar pair (north and south polescrudely,
up and down, top and bottom), or PP for short. This pair, this rela-
tionship, this duality, works well; the pair co-operate and get along
fine with each other. In Batesons terms this PP type of dualityor
binary relationship as he calls itis complementary (1973: 64
65).
Now Shiva and Parvati have two sons. Like most brothers,
they are quarrelsome. So another very different pair is their frater-
nal offspring: Ganesha the elephant-headed god of trade and
information, and Iskandar the god of war. Ganesha is extroverted
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Table 5: Dualities
What this shows is that all the fuss made about gender these days
is actually a matter of perspective. A man is feminine in relation to
a greater wholethe corporation he works for, say, or G-d. The
corporation and G-d, being greater than himself, are masculine in
relation to him, and men are feminine in relation to G-d and the
organisation they work for. And likewise, a woman being greater,
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SIFAT: DEVELOPMENT
more active and more powerful than her male child is masculine
in relation to him.
One unfortunate consequence of this PPthat is,
higher/lower, active/passiveduality (which is not a pair of
Twos) is that today, humankinds position in relation to the planet
is assumed to be masculine and active in relation to the earths
feminine and passive role. This is not only as Shiva to Parvati but
as a mother to her child. Even were this designation as a polar
(Three-Two) duality correct, the right relationship of humankind
to the planet ought to be one of husbandry, of mothering even,
with care-taking responsibilities and of nurturance. (Alas, in the
absence of a greater frameworka cosmology, of course!there
can be no reconciliation of the pair, so humankind, naturally, logi-
cally, is busily destroying Gaias biosphere.)
Instead of polar opposites, though, the relation between Gaia
and her humans would be better perceived as an equal-worth pair
(as Twos, in other words), and therefore as one which needs a
more intelligent and carefuland respectfulapproach lest cata-
clysmic reprisals be provoked. Even better still, as Gaia is far
greater than humankind, we should probably be looking to a more
feminine (service oriented, quiescent, complementary) approach
to her. Again, more ceremoniessuch as prayers for forgiveness
before logging a tree, or before mining begins each daymight
possibly help to sooth and smooth the way by altering the atmos-
phere from one of butchery to one of respect for the time and
effort that has gone into the making of the tree and for the ancient
body of the earth, respectively.
One final example illustrates the need for a theory of duali-
ties. Whitehead, to illustrate one of his points, takes what he calls
the duality of stability and flux: Abide with me/Fast falls the
eventide. (1978: 209). But he has missed something here: his ex-
emplar of stability (that is, of G-d) is utterly different from the flux
and flow and circularity of the passing hours. In other words, this
is not an equal-value pair; nor are they even different parts of a
single process. Even if you were to ignore this fact, G-d eternal
and the ending of the day would be a greater/lesser or PP duality,
a bit like Batesons complementary paircertainly not a symmet-
rical, EW one, That is, in my numbered terms, and forgetting the
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****
These four functions are not a process, it is true, nor are they
even a hierarchy: but nevertheless, as a set, they conform to the
skeleton of Gaias Cosmology. Moreover, their behaviours conform
to those of the two traditional concrete cosmologies, and even
those of the other sets weve been looking at, so Im going to label
Sensation as a One, feeling as a Two, thinking as a Three, and In-
tuition (as Jung describes it) as a Four.
Here we have to take account of two different types of Ones:
the behaviours of the material, passive Ones can be described as
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growth and development to the next state and stage, the far more
orderly Two.
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SIFAT: DEVELOPMENT
with words may seem trivial here, but in the long run they are a
big help in clarifying things, as Ill show in Part 4.)
****
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Members of this pair are on opposites sides of the fence and set
out to best the other. With complementary relations, on the other
hand, there is support and co-operationor at least more adaptive
behaviour to changes in the otheras both are constrained by a
greater framework or bound together by a core and working to-
wards the same outcome
In people, these relations are not fixed. In the case of teenagers
struggling to assert themselves against parents, for example, the
situation develops naturally with age, and young people eventu-
ally become free and move on. In a marriage two people start out
with an idealand a practiceof co-operation; very often one will
dominate and the other be quiescent and submissive or perhaps,
although stronger, just more flexible and more adaptable. Basi-
cally, though, they both want the same thinga happy family.
Later on in the marriage, as they get to know each other and the
romance wears off, competition will develop; perhaps the for-
merly submissive partner wants to dominateor perhaps the
dominant one may tire and collapse and become submissive. In
either case these two people are now no longer co-operating but
competing, the enemy in the blanket, as Pak Subuh laughingly
described it. (Later on in life the husband and wife mayor may
notcome back into a co-operative relationship again: but by this
time, having spent more time together and worked things out be-
tween them, it will be a different quality, a more mature love and
co-operation on a higher and more stable level: that is, between
equals within a greater framework, a true marriage, a Three.)
In this second stage or part of the whole process, relations
tend to be close. Even a feeling of hatred shows the twain are
close! Even in the case of Jungs enantiodroma where love has
turned to hate there is a close relationship. Often, as here, the state
of Twos runs to extremes, and is generally characterised by differ-
entiation, duality and sensitivity, where rivals rub up against each
other, relating competitively: the survival of the fittest, predator-
prey relations. 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 an-
other. Here, as we saw earlier, there is no progress, only an
increase in intensity and/or Batesons constant, non-progressive
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****
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SIFAT: DEVELOPMENT
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29
My First Summer in the Sierra (Boston, Houghton Mifflin, 1911).
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****
30
An edition edited by Sandford Holst was published by Sierra Sunrise
Books in 1999.
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On comparisons
Nearing the end now of this methodology section, let me remind
you that I have gone into detail and with some repetitions in order
to set the stage for the main thesis of this book in Part 3.
I hope you have grasped the fact that we now have a founda-
tion, the framework of a General System, a conceptual synthesis, a
universal model, to use. Against this we can juxtapose, for in-
stance, ideas, schemes, and plans to assess them: and with this we
can predict what will come and, if there is a choice of options,
where we want or, differently perhapsoughtto go. On this
foundation, too, we can construct other schemes, projects, plans
and ideasrationally, yet holistically. In short, what we have here
is a tool for structural analysis within a genuinely holistic Whole,
and a tool for synthesising and, above all, for evaluation. But let
me also remind you of two other things here.
First, when you are doing a jigsaw puzzle, you know that, al-
though you cant see it in the pile of mixed up pieces, you will at
the end of the process have a finished picture. We moderns have lost
sight of the Big Picture and how we humans fit into it all. Probably
the majority of people living in this tormented and fragmented
modern world dont even know whether there is one or not. So much
knowledge continues to be found and written down that we are
suffering from a surfeit of small pieces and cannot see the overall
big picture.
Yet this cosmology shows us that there is indeed a Big Pic-
ture: and that it is a universal Pattern of Process which extends
as Jantsch showed uswell beyond this planet. And also that this
pattern (as we shall see shortly) can restore a holistic vision of this
world, and show us a lot of interesting and relevant ideas for con-
scious human living, sustainability, and the healing of this planets
ills.
But before we get on to this, there is one more thing I have to
introduce you to here: the uses of comparison. In Victorian times
there was a saying, Comparisons are odious. I think it was meant
to reassure up-tight, middle-class parents that their little darlings
were valuable in their own right, rather than being better than or
cleaner than or prettier than children of other, equally up-tight
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On hierarchies
So far I have not stressed the hierarchic aspect of this holistic cos-
mology, because its main thrust is process, the upward trend
towards complexity, the creative advance. And, lets face it, in this
age of democracy hierarchies are not exactly fashionable. Never-
theless the four categories, or the four energies, or even Jungs
four psychological functions, can also be seen and used as static
hierarchic structures, so here I should remind you of a few things
about hierarchies.
Generally speaking, in any hierarchy the lower levels are con-
tained in, and constrained by, the higher levels. Also, the higher
levels are more complex and have power over the lower, less
complex. In the case of plants, for example, the (higher) Life Force
or energy (Two) takes control of the (lower) material energy
(One)non-living substanceand negates the Chaos, the normal
entropy of the minerals involved. Thus, through its life powers of
sensitivity, selection and disposition, the vegetal energy fashions
living plants out of non-living matter. And, left to itself, an empty
house crumbles and is taken over by weeds and bushes.
In the case of animals, the (higher, more complex) energy of
purposeful action (Three) normally overrides their (lower, sim-
pler) life-survival energy of blind, automatic reactions (Two).
Although the fight or flight re-action of the vegetative, life-
survival energy is available in emergency situations to animals,
their normal mode of living is the higher, slower, more complex
one of responses to internalthat is, instinctivemotivations.
And, however unfashionable they may be today, hierarchies
exist in society, enabling Threes to function as organised wholes.
Think of governments, managerial structures, officers of institutes
and teachers in schoolsof dominant parental roles in families,
even! Here you can see that, generally speaking, Threes as wholes
provide not only a greater overall framework within which the
various Twossystems, parts, and/or organsfunction (en-
abling the existence of the whole), but a core governing factor
which provides the dynamic and even controlling nucleus or
heart, because hierarchically this dominates the other parts of the
whole.
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However, lest it may seem that I have spent too much time on
the diversityand the analysisof its parts, I shall now in a last
Particle put in a final word for the coherence, the integral synthesis
and the unity of this holistic paradigm that I am calling Gaias
Cosmology.
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31
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)
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****
Let me now sum up, overall and very generally, in this final
Particle of Part 2, the descriptions of various aspects of Gaias
Cosmology that I have been leading you through. First came the
overall skeleton. This outlines the internaland therefore usu-
ally invisiblestructure or inner form of a process and, as far as I
can see, probably of all processes. This is the formal conceptual
synthesis, the model or conceptual framework of Gaias Cosmol-
ogy. I chose this metaphor of a skeleton to illustrate the abstract
pattern of process because, with its four bones, it forms a coherent,
organised, holistic whole capable of supporting a multitude of
events and phenomena.
Next came the bones. These are the four different phases,
stages, levels, parts, and/or qualities of the emergent, advancing
process.
magic for increasing the human will, determination and powers of en-
durance.
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This then advances (if it does, and not all beginnings do de-
velop) to
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O, Great Spirit
Let me learn the lessons
You have hidden in every rock and every leaf
(Part of a Sioux prayer)
****
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177
PART 3
Asma
The SynthesisIdentity
*
* *
* * *
* * * *
We see now 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 mani-
festation), 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.
Joseph Needham (1969)
Whats it all for? Whats it all about? Yes, I mean the Big Questions
of life, the universe, and everything. There are answersand
thats what this Asma, this Part 3, is about. But also here, in this
book, in my laboured description of Gaias cosmology, the Pattern
of the World, the four energies and so onwhat was that all
about? In other words, why on earth have I walked you through
all that rather detailed stuff?
Because: by using the skeleton of the cosmology and its flesh,
as Needham says, our whole world can be built up. Meaning, we
can construct a formal, working model of itwhich is what we
did in Part 2. So now, using this as a foundation, we shall be able
to see how sensible answers to The Big Questions emerge.
As I said earlier, in the Sufi model of creation (and evolution),
Asma is the third phase or stage: its the part of integration and
completionof synthesis, wholeness, and therefore of identity
of the universal pattern of process. Whitehead calls this the satis-
faction. Symbolically it is a Three, and here it is the heart of this
book.
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 organised, 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 Hegels synthesis following thesis and
anti-thesisor any other pair working together within in a
framework greater than themselves.
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Mineral or matter = m
Plants, or living matter = m + x
Animals, or animated living matter = m + x + y
Humans, or conscious animated living matter = m+ x+ y+ z
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In other words, you and I and everyone else are all made of
the three natural energies described in Part 2, plus the significant
and specifically Human energy or spirit. That is, minerals
physical and mostly visible matterplus three other invisible,
subtle energies. Schumacher labelled these Life, Consciousness,
and finally in humans, Awareness. Awareness, though, is found
even in plants, so I am not using it here. And although it is true (as
he points out) that you can knock an animal such as a dog or a
horse unconscious, I prefer the words Will, Purpose, or Motiva-
tions for the third, animal instinctive energy: and I can then go on
to use Consciousness as one of the key qualities that the fourth
energy bequeaths us.
But alas, as we areyou and I and the vast majority of other
peoplewe are usually unconscious. As Julian Jaynes details un-
arguably (1976: 2147), we go about our business every day
without being really conscious of ourselves; we are more like au-
tomata, more like robots or machines, even. We dont need to be
fully conscious to do most of the things we do. So we forget our-
selves; we live a large part of our lives almost as though we were
sleep-walking. Yes, we are self-consciousthat is, perhaps we
feel uncomfortable in ourselves and wonder much of the time
what other people are thinking of usbut usually we are not fully
conscious of ourselves in the Here and Now.
Gurdjieff used to say that men and women are asleep:
meaning that we function, living our daily lives, unconsciously. So
there is a problem with the words conscious and conscious-
nessand even with the word human. For lack of more accurate
words I am going to have to use them, but please note that I give a
capital H to Human only when I am referring to the specific Hu-
man energy and to fully Human beingsbecause, as we are
usually, I dont think we deserve that capital letter! In addition to
these words, thoughconscious, consciousness and Humanlet
me remind you that I labelled the fourth energy the energy of
Transformation: and, as we shall see, it is thisgoing hand in
hand with full consciousness of the Here and Nowthat is our
true estate as genuinely Human beings.
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by them, is the only solid thing about us. It is the vessel for all the
other energies, and when we are born it contains all the potentials
for our growth and later stages of process and development.
Here, too, is Earth, the lowest (simplest, coarsest, most solidi-
fied) of the Four Elements. But as this is the same as the
mineral/material realm there is little more to say about it and I
shall treat it along with matter.
I wont go into details of this first type of energy, the material
energies (physical substances, chemical matter) making up the
different cells and tissues, the actual substances of our human
body, because you can get this information out of any school text
book. But as the lowest, simplest, and coarsest of the energies, this
one is normally subjectin us, as in all living thingsto the con-
trol and management of the higher more subtle energies,
Schumachers x, y, and z.
Let me remind you of a few things. First, whereas the stuff
that constitutes physical matter is all relatively simple, plants,
animals and humans are increasingly complex due to the active
presence of the three subtle energies. Shoes and ships and sealing
wax do not and cannot do anything themselves, so the additional
Life force and the two other higher energieswhich, added to
matter, make up living things which do function and behave and
do thingsmust also be increasingly complex, aware and active in
us. As we shall soon see they are: yet obviously, without a phys-
ical body acting as a vessel for the higher energies, we couldnt
exist in this world.
Another thing: non-living objects and inert things, being
made only of non-living physical matter (or energy), have no inner
dimensions; they are examples of the biblical voidas it says in
Genesis, the earth was without form, and void. Whitehead has an
even more telling phrase, that of vacuous actuality. So it is also
with the stuff of our physical body. When we die the invisible
higher (vegetal, animal and Human) energies leave, and our phys-
ical body begins to decay and lose its form because it is now just
empty matter, voidand, on its own, chaotic. Although when it
is alone matter is void, whenever it participates inprovides a
physical body forliving things, it is merely the vessel, the vehi-
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cle, which is filled, and controlled by, the other more subtle forces
or energies.
In other words, it is not only the minerals making up this
planet that are passive in relation to the biological world outside
them: but in us they are also. Our physical body is passive, and
subject to whichever of the higher, finer, more subtlebut still
natural (plant and animal) plus the super-natural Humanenergies
inhabiting and permeating them. So much so that it looks as
though physical ill-health and sickness are caused by the other,
non-physical, invisible energies within us.
Finally, as Matter (beingcosmologicallythe most chaotic
and least organised of the energies), these material energies of
substances are the weakest, most vulnerable, and fragile of the
four energies. Matter is therefore the first of them to succumb;
eventually entropy overtakes our physical bodies and they die.
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32
Pak Subuhs first book, Susila Budhi Dharma: the Way of Submission to the
Will of God, is about just this.
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can see another persons inner plantand you can then under-
stand them better.
To this end, Solihin and Alicia Thom, a young English couple
living in the US, have developed a series of workshops in which
they enable participants to discover for themselves the features of
their inner plantas well as their inner animal (cf. Thom, 2004).
Another thing you must have noticed, when you are talking
to some peopleeven good-natured people: they cant wait to
reply. They quickly pick up on something you say and are so an-
xious to get in what they want to say that they may not listen to
the rest of what you are saying. Or perhaps the instant you have
finished your sentence they come back with some immediate re-
action to what you have said. This, too, is the person who in meet-
ings cannot wait to listen to others but who, reacting blindly and
automatically from the vegetal level, interrupts the conversation
or at least has to speak so urgently that they have no time to take
in the rest of what the speaker is saying. Level Two behaviours,
stemming from the vegetal energy in us!
And of course this re-active vegetal energy brings to us all the
self-seeking and me first! behaviours 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 some-
times 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 Spencers classic phrase about the Dar-
winian version of evolution as the survival of the fittest holds
good here.
In summary, the main goal of the Life Forcethat is, the sec-
ond-level or vegetal energiesin us, our bodies and our feelings,
is first of all to get us what we need and to keep us alive. Its job is to
maintain us and preserve our health and self-esteem; to keep our
physical systems functioning well and our ego pleased and happy.
And although it makes us selfish, dualistic, competitive, defen-
sive, and externally orientedas most things are which stem from
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are not only varied, but alsoas far as I can make outthey are
assumed to be the same as the circular Chi, Kee, or Qi (which in
this classification scheme is a Two, a lower, less subtle energy).
Perhaps this third energy is Wilhelm Reichs orgone energy, too;
Freud called it libido and anthropologists, when they come
across it in shamanism or other magical practices, call it mana.
Unlike the more volatile and dispersed vegetal energy, accumula-
tions of this third energy of Will or motivations may sometimes be
felt in places, or emanating from some special, charismatic people.
Yet what really distinguishes animals from plants is that
animals have a heart. The Indonesians call this hatiliterally
heart, attention, or willbut sometimes, oddly, liver. (Yet what
is liver, if it is not to help us live?) In us, in our animal-instinctive
selves, this third level energy makes us respond to internals like
hunger, curiosity, sex, and care for offspring, and gives us access
to a different quality of feeling and thought that is rational and
purposeful. Why do we go to work each day?because we have a
purpose: that is, to earn enough money to support our family and
ourselves. Obvious, yes, but this stems from our animal-level en-
ergy which motivates us to work, steadily.
Attentiveness, paying attention to someone or something, is
another thing we get from our animal energy. When we put our
full attention on something that needs doing or thinking about, we
are centring our self through this animal energy. But perhaps
above all it gives us sympathy and love for members of our im-
mediate family.
The English language is inadequate when it comes to differ-
ent qualitieslet alone nuancesof feeling. Because there is only
one word for a whole range of thingsincluding physical
touch!we tend to lump all feelings into the same category. But
(apart from touch) there are, as self-inspection shows, at least two
quite different qualities of feeling. So, although the plant energies
induce lighter, quicker, automatic reactions in the alternation of
moods and feeling in us, there is also a very different quality or
depth of feeling in us which is slower, and comes from the animal-
instinctive energies working in and from our sympathetic nervous
system. Perhaps the clearest example I can give here, though men
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about the sort of people who call human beings naked apes and
other derogatory terms. Nothing, he says, is more conducive to
the brutalisation of the modern world than the launching, in the
name of science, of wrongful and degraded definitions of man.
And also,
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himself as s/he will be for perhaps some two or even three de-
cades, because at puberty the crystallising, encrusting ego comes
into its own. At the same time, the developing child experiences a
rush of animal-level hormones and instincts which enlivens the
intelligence and the mental abilities and capacities as well as sexu-
ality, all of which tend to override the fourth energy, relegating
(you might say) the authentic Human Spirit to the unconscious,
cutting the child off from the actual experience of their full birth-
right: this fourthand only Humanenergy.
In spite of this, because of the fragility and fragmentation of
the still growing ego, post-puberty and into the rest of the teen-
age years, this Human-level energy nudges young people towards
the religious, to go in search of something which they may well
not understand. Perhaps it is completion, even perfection. The
agonizing self-consciousness that develops in teenagers comes
from a recognition that they now feel as though they have nothing
inside them. This, if it is not acknowledged and steps taken to
come to terms with it, will soon be thoroughly covered up by the
ordinary encrusting ego. That is, the growth of the ego is by now
largely cutting them off from the experience of everything except
their own awkward bodies, extremely sensitive feelings, and
whirling thoughts. Yet at the same time the religious impulse kicks
in, as the fourth and Human energy wells up sporadically be-
tween the cracks of the forming, crystallising ego, in what may be
its strongest expression for the next two or three decades of life.
This is the age when, if the experiences young people in late
adolescence have in an orthodox religion are not inwardly satisfy-
ing, they may turn to less limited, more open forms of spirituality.
The barrier that has been forming between the conscious ego and
the unconscious realms of the mind is now all but complete: and it
is this that makes young people feel as if they were empty inside.
Some rare young people do recognise that there is a vacuuma
God-shaped holeas David Tacey (2003) called itwithin them: or
the existential vacuum, as Sartre termed it. Or if, as more often
happens in secular societies, the materialistic up-bringingduring
infancy and childhoodhas impinged too strongly on them,
young people may turn to entertainment, having a good time, and
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sex, drugs and rock and roll in order to avoid that painful feeling
of emptiness inside.
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). But at least they make a change from
the artificial and often banal, boring and above all materialistic
world the teenager sees clearly that the rest of us inhabit.
Again, the reason for this is very simple: due to the usual
secular parental upbringing, and the brain-washing by the sci-
ences that goes on in schools today, young people feel an
unconscious urge to fill in that emptiness, to compensate for the
missing religious or spiritual element in their life which is the only
thing that can convey a purpose and meaning to them.
It is not only meaning but the Human Spirit or Consciousness
that is missing here. Whatever that specific thirteen-letter word
saysor meansto you, it is probably not the Real Thing. This,
the real thing, is the transformative quality of consciousness, the
experience, of living in the present, of Being Here Now as we said
in the sixties. Or even, as students of Gurdjieff and Ouspensky
say, of self-remembering. (But I would add to this: remembering
also the unseen realms of the Human Spirit, or even G-d, orif
you think these dont existjust the awesome vastness and mys-
tery of the physical universe.)
What is it that occasionally wakes us up, though, out of our
ordinary experience of life, out of our regular alienation and un-
consciousness? It is probably the momentary opening of our
ordinary biological animal-level mind to the (usually covered-up)
intuition and the energy of Human consciousness. This gives us
access to the possibility of experiencing higher, eternalor at least
authentically Humanconsciousness. Jung calls it the transcend-
ent function, and Gurdjieff the magnetic centre through which
we may be able to transform ourselves and our existence.
On the other hand, remember that as adults we dont have to
be Humanly conscious to do almost everything we do (Jaynes,
1976). This, again, is the ego, with all the skilful social-animal level
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33
Sometimes animals will search out and eat bitter foods or even fast
when they are sick, as their animal instincts tell them what they need to
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do to recover their health. But this is not a deliberate choice made from
the exercise of free will.
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34
The modern Indonesian dictionary translations of pribadi are private
and personal, but as can be seen from the two earliest translations of
his book, Susila Budhi Dharma (1956 and 1959), Pak Subuh used this
term to mean the integrated, individuated self.
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ASMA: THE SYNTHESISIDENTITY
us. There is a much shorter and simpler way, though. I took the
long wayexamining in some detail the three lower (natural) en-
ergies and how they act within us, and also how they make us
actbecause these give us a clear picture of our human nature.
And we saw that, if we are to become genuinely Human, we must
learn to live and experience life beyond this. An authentic Human
being knows and controlsmanages really is a better word!his
or her lower forces, the animal, vegetal and mineral energies
within us, to live life more appropriately and transcendentally as a
fully Humanthat is humanebeing.
Once upon a time these ideas were known to some traditional
societies, but with the advent of the sciences the modern world
discarded them. Today, using the simplified versions of Professor
Alisjahbana, Pak Subuh, and E. F. Schumacher, we can return to
them, now shorn of layers and centuries of accumulated supersti-
tion. Yet it is, I believe, a fair comment on the state of the
industrialised world today to say that no known psychologist,
anthropologist or sociologist, no practitioner or theoretician of any
of the human sciences, subscribes to this simple method of describ-
ing Human being. Well, it is, indeed, a time of madness ...
What, though, is the short way roundthat I mentioned
earlier? It is this: simply take away from a person everything that
a highly intelligent animalsay, a primateis, has, and does. This
includes life, growth, communications, reproduction, parenting,
feelings, socialisation of offspring, and care for others in the social
group, social structures, intelligence, methods for obtaining food,
sleep and sex, territoriality, and nests in particular geographical
niches, some division of labour, and so on. What remains can only
be, as we have seen, purely, specifically Human. Even though we
function unconsciously for most of the time, we function largely as
animals, with all these characteristicsor, if we are consistently
self-interested, our vegetal energies may unbeknownst to us be
running our lives for us.
What also helps us to fulfil our potentials and become more
fully, authentically Human is, I think, the conscious effort (rather
than the socially-instilled habits) of practising the human virtues
based on authentic human values. Although I have mentioned this
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already, there is still a lot more to say about it, as well see shortly
in Particle 3.iii.
****
From all this it looks very much as though, as I said just now,
we are not human beings at all; we are merely ordinary persons,
or people. If, though, we have been fortunate and met with some
spiritual path, we may be on our way: that is, we may be human
becomings.
It seems clear that our common purpose, the purpose we are
all born with, is to become Humanor at the very least to set out on
a journey to become human. To quest, in other words. And, in
doing so, to learn to use and manage appropriatelyand thus
transformthe energies that are a very large part of our make-up.
Then these natural animal, vegetal and material energies in us be-
come subordinate to the Human spiritthe fourth quality
energyand we become, at last, fully Human.
I suspect, too, that each and every ethical decision, made con-
sciously, helps in this transformation process and that after a
while the sum of all these small decisions adds up quantitatively
to a major qualitative shift within us so we become, eventually,
individuatedintegratedand more fully Human. And only then
will we deserve the title human beings!
In this connection, let me tell you a story Pak Subuh once told
us to illustrate this principle. We go along day by day, he said,
living our ordinary life, and each time we make a conscious deci-
sion To Do the Right Thing, its as though we are given a little
piece of gold. Now, because its so small, we dont use this at the
time, but toss it aside (as it were) over our shoulder. And we walk
along, living our life, always doing our best, and earning these
little pieces of gold, which we dont get to use but put behind us.
Then one day we turn around: and there, in front of us now, is a
large pile of gold, which is oursbecause we have earned it. In other
words, the accumulation of what the Buddhists call merit pro-
ceeds slowly, and eventually at some critical mass point leads to
the relatively sudden emergencethe findingof the inner,
integrated Self.
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35
Gurdjieff suggested that the moon was not a dead lump of rock but a
developing planet. But how could science know this, far less prove it?
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the end of this life of ours (or perhaps at, and/or following, death)
there is a further, fourth, stage of Human becoming, Transcend-
ence.
If accomplished before death, the fourth stage of the process
here would entail the abnegation of that same hard-won integrated
Self, the submission to greater purposes than ones own, the con-
scious 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 individuals life is revealed, too, and fear
of death disappears. Often a commitment or dedication to some
finer, greater aim is made.
On the other hand, if the integrated, stage Three adult does
not achieve this fourth level of being during this life, I speculate
that death itself may enable such a transcendence. Or this may
even occurperhaps a wild idea this one, but scientific evidence
for the existence of a conscious Afterlife is growing dailyafter the
death of the physical body.
Whichever stage of process is reached, though, the format,
the developmental structure of the four stages of a human life, can
be seen to conform quite simply and easily to the four stages of the
cosmological skeleton, the great World Pattern of Process.
****
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The Big Dream (1967:182-185) Jung had showed him the lay-
ers of the unconscious and wasand I summarizeof his being in
a house which he didnt know, but which he knew was my house.
He was in a first floor salon that was furnished with fine old
pieces. Intrigued, he went down the staircase to investigate the
ground floor, where everything was much older....The furnish-
ings were medieval; the floors were of red brick. He explored
further and found a heavy door, beyond which was a stone stair-
way leading down into a cellar. Here he found a beautifully
vaulted room which looked exceedingly ancient...the walls, I dis-
covered...dated from Roman times. The floor was of stone slabs,
and in one of these was a ring which he lifted, disclosing another
stairway of narrow stone steps leading down into the depths.
This was a sort of cave, cut out of bedrock; thick dust lay on the
earthen floor; there were some very ancient pottery fragments,
and a couple of human skulls, half-disintegrated.
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36
We know, in fact, that it has not occurred in what I have been calling
traditional people, that is people as yet untouched by modern life.
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our own Human spirit or soul and the rest of our unconscious,
and externally in the alienation of the modern mind from the
natural world, its subtle energies, spirits, and G-d. A hundred and
fifty years or so ago Nietzsche declared that God is deadbut
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.
At the same time science and technology have contributed in
all areas of human life to a fragmentation of destructive propor-
tions. Monstrous machines dig mile-wide mines and pits in the
body of the earth, monstrous women shop unceasingly for totally
unnecessary articles wasting finite natural resources, and mon-
strous men hitand sexually abusechildren. And perhaps most
globally destructive of all, monstrous multi-national corporations
and their greed for profits are shaping national politics, control-
ling the (supposedly free) press and media andall unseen
determining much of our daily life.
Humankind is now, it seems to me, within the last and
somewhat dangerous reaches of the transition area between stages
Two and Three: at the edge of history as someone remarked.
Structurally, this is often marked by some kind of Big Event. This
can go either way. Perhaps there will be a positive, metaphorical
implosion onward into a centred, third stage Union, into a brave
new world, a genuinely constructive postmodern and holistic
New Ageif the fragmented stage Two we live in now were to
implode37 into integrated wholeness and humankind become a coher-
ent, organised Three. Or perhaps, if there is not sufficient virtue
attained (of whatever this may consist) for an integration and syn-
thesis to occur, then an explosion which has negative results,
catapulting all and everything backwards into a first stage Onea
return to Chaoswill have to happen. As often and as much as
they show extremes in all their manifestations, even Twos have
limits. And as we are today, teetering on the very farthest edge of
37
Implosion is the opposite of explosion, and works inwards, centripe-
tally, resulting in a densification and/or a refinement of materials of a
poorer quality into something of greater worth. Implosion is found in
processes throughout the natural worldeg in plants, water, wind, and
other spiral phenomena (Cf. Coats 1996; Kronberger & Lattacher 1995).
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do our part, and well come to that shortly) the three unseen
subtle energiesLife, Will or purpose, and the Human spirit or
consciousnessare capable, beyond the realm of mere visible
matter, of effecting large-scale changeswithout being seen or
noticed to be doing so.
Another inspiring and helpful book in this context is Soulu-
tions: the Holistic Manifesto (2004), by William Bloom, of
Glastonbury in the UK. He also documents many changes and
moves towards Holism, and suggests a lot more trends and sou-
lutions 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 Hu-
man Rights, which all help to point the way to a more humane
and holistic world.
I look on these two books as hopeful signs that there is still
time to heal our world, and that perhaps the present older genera-
tion, the baby-boomers generation that grew up to adulthood in
the second half of the twentieth century, may have been the last
vestige and final fling so to speak of Twothat is, experiencing
little but the forces of division and fragmentation of the world and
everything in it. Yet Ray and Anderson, and on another continent
Bloom, are evidencesigns! omens!that not everything is rotten
in the state of Denmark: and that (in spite of the gloom and doom
of the mass media) there are indeed valid reasons for hope.
On the other hand, although these authors document many
examples of constructive things that are happening, and suggest
even more ideas for a paradigm shift into a more holistic world,
neither book suggests a Greater Framework, a Theory of Every-
thinga cosmology fit for Gaia!that would facilitate and enable
a world-wide move on to a holistic paradigm, a coherent Three.
I also think that Blooms version of spirituality isnt very
helpful, as its just a rather vague and somewhat ineffectual return
to a love of Nature. (Subud, through its contact with some kind of
divine Power seems, to me, to offer a far more effective and practi-
cal method of developing spirituality.) But I also agree with his
principle: that, for our sanity, all of us who live in the cities and
suburbs of the industrialised world need to get back more in touch
with Nature to stay healthy.
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38
A month or two after writing this, an article appeared in The Australian,
of January 28th 2006, taken from The Times of London, headlined: By
2055, travel will be a rare luxury. The idea, however, was based on lack
of oil.
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A holistic world?
So this is what might come to pass whenifhumankind
becomes a Three: in other words, when we become, as a society,
more organic, better organised, more coherent, more holistic,
more stable and less extreme. Overall, the state of the world at
Three would be very different from what it is today.
Lets take a quick look at this nowreferring back to our
description of A Whole in Part 2, Particle viand speculate (yet
based firmly on the foundation of Gaias Cosmology) what a ho-
listic world would actually be like.
For a start, the whole (the planet) would have integral parts
(the different nations) and these would, in turn, have within them
their particles (the states or regions within each nation). Both
nations and states would have to be, as much as possible, self-
sustaining, yet being just as the organs of our own body areall
of them separate, and different, and yet functioning and working
together to keep the wholeno less than the parts themselves
alive and healthy. I want to emphasis this here, as does evolution-
ary biologist Elisabet Sahtouris in her book Earthdance: Living
Systems in Evolution (1999), that Gaia cannot become a coherent
whole until all the parts (all the different nations) are healthy.
That means the developed world needsfor its own sake, if noth-
ing elseto (a) devote far more time, money and resources to
helping the lesser developed nations to help themselves; (b) forego
the international fiscal policies that, through the auspices of the
World Trade Organisation and other equally nocuous organisa-
tions, have destroyed so much of the developing worlds natural
economies; and (c) focus on helping their own poor, and becoming
sustainable themselves in their own backyards.
Of course, as with our own organs which dont have every-
thing they need, there would have to bein this holistic world, at
Threesome inter-state and international trade. But only of things
that could not be produced or manufactured in-state, or within the na-
tion. In other words, each state within a country wouldas much
as possiblegrow its own food, manufacture its own goods, and
service its own population. Only if this were not possible would
inter-state or international trade be acceptablerather as our
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what they are, too. With this, we will have a universal criterion for
rational evaluation and judgement that can be used by anyone, of
any culture or belief-system.
To do this we must switch metaphors, and use Four, that
top drawer or category which has in it Humankind, Light, and
the outcomes, consequences and end results of processes, and all
non-utilitarianincluding, particularly, transcendentpheno-
mena, as a very wide-mesh sieve. (In fact, we can put the entire skele-
ton of Gaias Cosmology to work as a methodology for evaluating
the various virtues and values and their opposites. But well come
to that.) By sifting the virtues and the values, so to speak, we can
find out which of them are really large enough to stay in Four
without falling down through the mesh to the lower levelsand
also where the lesser, lower values and actions of Three, Two, and
One (animal, vegetal and material) fit in, belonging on one of the
earlier stages of evolution.
A simpler method (reverting to the filing cabinet and forget-
ting the sieve metaphor) might simply be to list all the concepts
which dont apply to either Ones, Twos or Threes. In other
words, leave out all the material values of One; all the vege-
tal/personal-survival values of Two; all the collective animal,
communal, national and patriotic values of Three. We would then
be left with the non-utilitarian, the non-collective and the unnatu-
ralthat is, literally, the super-naturaland authentically
Human values, the only ones that will fit in this top drawer of the
filing cabinet. While doing this, though, we should not forget the
qualities of other inhabitants of that drawer, such as Light, spiri-
tuality, possibilities for the future, and so on.
The simpler method works all right; but using the entire
comparative methodology is more Holistic. It adds another di-
mension, gives us a richer picture, a thick description as
anthropologist Clifford Geertz calls it, of the virtues and values:
and it also helps to fill out and refine even more details of the pro-
cessual Cosmology as a whole.
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39
See Linden, The Parrots Lament (2000).
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are better and superior) giving to the poor (and the assumption
that they are worse or lesser, and inferior). Done in this sense,
charity is a Threebecause it is hierarchicor even a Two be-
cause it is dualistic. If it has social benefits to the family or
community then it might be classed as a Three; but here again
there is a reward. It makes the rich either feel good in them-
selves, or look good to others, or both. The word charity comes
from caritas, which is the Latin for a fine, impartial quality of love;
now this should somehow be all right: but, today, it just isnt
partially because it has unpleasant connotations with rich and
poor developing nationsand partially perhaps because most of
us are still incapable of this virtue in its true sense. Instead of
charity, therefore, I prefer the word Compassion.
Compassion is a higher form of love; compassion embraces
all things and expects no emotional, social or even spiritual reward.
Compassion offers hospitality to the stranger and help to those in
other social groupsin other countries evenwho are in need,
and it says nothing to others, let alone boasting about the help or
the giving. There can be no doubt that this is a Four: compassion.
thing I had ever done in my life was to produce Antidote,40 and the
worst thing I had done recently was to harbour negative, unkind
feelings and thoughts towards a neighbour and treat her as badly
as I felt she had treated me. (Obviouslyand I believe miracu-
louslythe plane landed and I survived: and obviously I worked
at changing my attitude towards the woman!)
I think this incident was a glimpse, a foretaste of what awaits
us when our physical body dies. That is, when our ordinary con-
sciousness separates from our body, an impartial judgement is
madeperhaps by some angelic or super-human Spiritor more
likely I suspect by our own deepest (and previously unconscious)
conscience. So there may be an ultimate Justice that awaits every
one of us some time in the future. If, therefore, we can see our-
selves not with the eyes of our ego or even with of those of other
people but as an impartial, clear-sighted Spirit might see us, then
we can begin to repair our own conscienceand our lifenow!
And make it more Just.
Here it helps to take context into account. In general, women
tend to be envious of wealthier people while men tend to be envi-
ous ofand hence compete forhigher status and more power.
But, compared with a villager in Africa or Asia, oreven worse
a victim of war, rape or domestic violence, you and I are a hun-
dred, perhaps a thousand times better off: and, living in a
democratic society, more able to change things. And, if we were
Just, we would remember this, and live differently. Because, rare
as it is, Justice seems to be a true Four, and an authentic Human
value.
40
Antidote: Experience of a Spiritual Energy. Subud International, UK, 1988.
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and mentally) in the face of terrible suffering. This choice, this for-
titude, is exercised because of the idea of some greater good
perhaps Justice or self-sacrificethat is perceived and aspired to,
beyond the agony and beyond the time of suffering.
Fortitude, though, is an old-fashioned word and pushes no
buttons today. Instead, courage has come to take its place. In
some ways this is unfortunate because plenty of animals have
couragein defending their young, in attacking invaders of their
territory who may be bigger and stronger than themselves, and so
on. So courage is a Three and not a specifically human value.
I know of many examples of courage (Three) and Fortitude
(Four). One occurred when Pak Subuh advised a young English
couple to return to the Wisma Subud to live, in Indonesia. They
had lived there earlier for a year or two under conditions of ex-
treme poverty; they and their childalong with the few
Indonesian Subud membershad been all but starving. Yet when
Pak Subuh on a visit to Europe advised them to return they con-
sidered the situation and decided that, in spite of the suffering
they assumed was ahead of them, they would return. They chose
to do the difficultbut sub specie aeternitatis spiritually benefi-
cialthing: and this is what I think Human courage, which is
Fortitude, is all about.
As animals do not and cannot consciously choose to do an
unpleasant thing for a potentially greater long-term benefit, Forti-
tude has to be a Four. And here I am reminded of one of the
genuinely human specifics which used in my day to be called the
postponement of gratification. In other words, pay nowwith
your own sufferingfor a greater and longer-term benefit. Con-
scious labours and intentional suffering Gurdjieff called it; and
prihatin is the Indonesian term Pak Subuh used. Both take quanti-
ties of conscious, Fourth level, Fortitude. Yet however noble it be, I
dislike the word and propose to use the word Valour instead.
old proverb, God tempers the wind to the shorn lamb the word
means moderates, or even disciplines. And to temper ones appe-
tite, for food or sex or sleep, means to moderate it by ones own
choice. So the real meaning of temperance is self-restraint and self-
discipline. This can only be a Four, as although animals will select
from different visible options, they make no conscious choices be-
tween unseens or potentials for their own ultimate good. But, like
Fortitude, the word temperance has gone out of fashion and even
(for those who know no other than the American version) has
connotations of hypocrisy, illicit whiskey-producing stills and
speak-easies! Because of this well come back to Temperance later
on, when we try to arrive at a more complete list of the authenti-
cally Human virtues and values.
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relegate this one also to the inertia of the lowest, material energy
in us: One.
You may not agree with all my assessments here, and indeed
I may be wrong, but I trust you get my main message: that any-
thing and perhaps everything can be slotted fairly simply into one
of the four different categories of Gaias cosmology and thus
understood and easily evaluated.
Now, having got that little exercise out of the way, I hope its
clear that these sins are not really evils in their own right; ra-
ther, they are merely sub-human behaviours induced in us by the
three lower energies which make up our ordinary human nature.
They are restrictions that prevent us from becoming fully, authen-
tically Human.
While were on the subject, let me point out that one of the
original meanings of the word sin (related to sunder) was of
division or Separation: the separation of men and women from
Nature, and above all from the spiritual and specifically Human
realmand G-d. Anything that was done with pride, wrath, envy,
lust, gluttony, avarice and/or sloth increased the separation of a per-
son from the natural world, from his or her own inner Self, from
the universe and from G-d; closing him in upon himself; it impris-
oned him in his own little ego-world. And this closing in, this
separation, was sinful in the sense of destructive, because it ob-
scured or even cut off the Human energy or Spirit (Four) in us. So
the idea of sin means, more simply and less emotively, harmful
perhaps even deadly?to oneself, to ones authentic inner Self
certainly, and probably by osmosis to others.
Seen like this, in the context of the four Energies, the exercise
of the traditional virtues increases our growth towards self-
development and integration, while the traditional sins do the op-
posite, limiting us to a small and egotistical realm.
Human values
Having looked cosmologically, so to speak, at the seven tradi-
tional virtues of the Western world and skipped through the seven
deadly sins, we are now in a better position to look at the Human
Valuesthe inner motivations behind the outer acts, the underlying
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causes of what people do. Lets see how they relate to the four en-
ergies and where they fit into the fourfold skeleton or framework,
our four-drawer filing cabinet.
Usually, the whole question of what is right and what is
wrong depends on two things: the individual, and the social belief
system or moral code with which s/he was brought up. But there
are quite a lot of moral codes, and they depend on different social
and ethnic groupslook at the troublesome differences between
the beliefs of the Jews and those of the Arabs, for instance. So
these moral codes, Threes in their own rights, are the culturally-
differing beliefs we are brought up withand, obviously, not
everyone believes the same things about right and wrong.
Beyond these differences, though, as we are all one species
and because we all inhabit a natural world composed of animal,
vegetable and mineral elements as well as other humansthere
must be some universal standards, some human values which are
valid for all human beings at all times. The question then is how to
arrive at these so that everyone can see them? How can we arrive
at some kind of universal guidelines about ethics and authenti-
cally Human values?
Here once more we can put Gaias Cosmology, particularly
the four levels of The Chain of Being, to work to act as a basic
foundation for ethics, for discovering not necessarily what is right
and what is wrong, but what is higher and what is lowerthat is,
what is better (more helpful, constructive) and what is worse (more
harmful or destructive), so we can work out what the genuinely
Human values really are.
Perhaps it is easier, first, if we look at values in context, in
terms of the faculties that a human, a person, has in order to live.
First, material values are not bad: we do need some things and
therefore some material values, simply because we have a solid
material body that has physical needs in order to survive. What
we dont really need, though, are the too much of everything that
we often desire. Here Im reminded again of Gandhis great princi-
ple of needs, not wants.
Nevertheless, we do have wants and desires: these are part of
us, part of our biological make-up, and a second part of what I am
calling the context of human valuesbecause they push us to
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1. Assertiveness (A)
2. Caring (A)
3. Cleanliness (A),
4. Compassion (H)
5. Confidence (A)
6. Consideration (same as 2, Caring?) (A)
7. Courage (A),
8. Courtesy (H)
9. Creativity (Hwith caveats)
10. Detachment (Abut might be H?)
11. Determination (A)
12. Enthusiasm (A)
13. Excellence (H?)
14. Faithfulness (A)
15. Flexibility (V)
16. Forgiveness (H)
17. Friendliness (A)
18. Generosity (A?or H?)
19. Gentleness (A)
20. Helpfulness (caring again? A)
21. Honesty (H)
22. Honour (H)
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values Im going to use the scissors now. For a start, some of the
virtues on Popovs list are found in the primates (e.g. assertive-
ness, care, kindness, love, respect, etc), so we can delete them.
Also, some totally depend on their interpretation (e.g. creativity,
generosity, etc); and some seem repetitious (e.g. generosity and
compassion; reliability, responsibility and trustworthiness; hon-
esty and truthfulness, etc etc)so well also cut some of these out.
Some, too, I have to look at more closely before allowing
them on the (H) list: Creativity for instance. If by this we mean
ingenuity (getting food with sticks, la chimps, or the amazing
ability of orang utans to get out of their cages), or decorativeness,
using ones inborn natural talents for singing, drawing, etc (con-
structing artistic nests, la bower bird), and intelligence (i.e.
resourcefulness), or even making difficult situations worse (creat-
ing a fuss, an argument, a row), then none of these is Human
level Creativity. On the other hand, if by Creativity we mean the
open-mindedness that brings inspiration, intuition and ! as
Whitehead saysgenuinely novel ideas and/or creations, then
yes, it is a Four.
Detachment is an awkward word, and has connotations of
dis-interest and unconcern. But I think what Popov means here is
Impartiality: this is covered by Justice, though. So Detachment
comes out.
Excellence has unfortunate connotations today: Crudely, it
has come to mean more efficient ways of making money, particu-
larly in big corporations. Lets sack a third of our staff and get the rest
to work harder, so we can increase our profits. This is called excel-
lence and also economic rationalismthough it is of course
destructive socially, so hardly rational. In this sense, excellence is a
material level value. That great educator Paul Goodman once said,
never sacrifice goodness for excellence. So as goodness is a more
admirablehigher, more socially constructiveaim than ma-
chine-like efficiency and excellence, Im going to leave this one
out.
Honesty is one Id love to have on the list for several reasons,
not least of which is that Pak Subuh once said it was a necessary
tool for self-knowledge. Yet it is, I think, covered by Truthful-
nessso out it goes.
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Now, however roughly I may have dealt with her list of vir-
tues, and given my caveats on some meanings of some terms, I
have not been arbitrary. Gaias Cosmology has provided a rational
and valid framework, a simple methodology. Now we have a
shorter list andI thinkwere beginning to get there. Were be-
ginning to move towards a more accurate list of the Human
specifics, whether they be virtues or values, behaviours or princi-
ples.
As a list of Human values, though, it is by no means com-
plete, so now we need to put this list together with some others.
For instance, what shall we do with the old classics of Truth,
Goodness and Beauty? Truth is surely a Human valueIm think-
ing now of the sciences and the other disciplines in their search for
accuratetrueinformation, and of philosophic discourse. So it is
surely covered by Truthfulness. But although truthfulness is a vir-
tue, Truth is a value, so Im going to alter that. Goodness is
included in Compassionand in some of the others, too. But
Beauty?I have doubts here, as beauty today is largely a product
of the media, discussed endlessly in womens magazines: How to
make yourself more beautiful in five easy steps. On the other
hand, if a sudden shock of beauty sighted in the landscape, or a
painting, or a musical phrase wakes us up and makes us more
conscious of the Here and Now, or more generally of what we
haveand more grateful for what we havethen it is expansive
and, therefore, I would say, a human value. So I think in spite of
todays maculate media Beauty has to go in.
There are still more we need in, though, to complete our list.
For a start, where are the seven cardinal virtues? Is Faith covered
by Reverence? (I took faithfulness out of the list because some
animals can be faithfulto a partner, or to a human owner.) And
does Idealism cover Hope? Charity is covered by Compassion, and
Fortitude is covered by Steadfastness, and Justice is in there al-
ready; but what about Temperance and Prudence? I would like to
have Prudence on the list but, because of its connotations of prud-
ishness, Im going to add Moderation instead, although in many
ways animals are far more moderate than many people are today.
A recent book, Forgiveness and Other Acts of Love by Stephanie
Dowrick, has helped me with a vision of the truly Human values.
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think we need Thrift and Simplicity, and I shall add them to the
list. Simplicity because we absolutely mustif we want our
grandchildren, and humankind, to survivestop acquiring more
and more material things. Shopping is one of the worstmost
destructivephenomena of the Western world: it comes from our
own dis-ease. Because of our alienation, many women today feel
inwardly uneasy, or bored, or lonely, so we shop. But we have to
stop going shopping for therapy, for amusement and for enter-
tainment, and above all in order to try and fill the emptiness
within by acquiring a plethora of outer, material, things we really
dont need. Today the simple life is to be admired, revered even:
luxuries are to be abhorred as profligate and wasteful of the
planets natural resources. To survive as a species we all need to
curtail our lust for possessions, and learn to step much more
lightly on the land.
Thrift is an old-fashioned word for todays three Rs: Re-use,
Repair, Recycle. And even more recently a fourth R is being pro-
moted: Recovery. Recovery of useful stuff by waste management
techniques, such as the production of compost from organic and
garden waste, and of methane and manure from animal and hu-
man faeces. Nature herself may be prolific and abundant, but I
thinkif we are ever to become fully Humanwe need to become
lean, mean and thrifty with material goods.
Although I havent mentioned it in detail yet, Spirituality is
perhaps one of the most genuinely Human virtues. In a way it is
our inheritance. And I say in a way because it was not necessa-
rily so of old. Until a century or two ago this inheritance was
religious; we were born into a culture which had a single religion
which held it all together. So spirituality in those days was very
largely in the form of unthinking faith or at the very least public
adherence to one of the great religions with its beliefs, creeds and
moral codes, and their injunctions and commandments. These en-
abled people who had faith in G-dwhether labelled Allah,
Brahma, Buddha, Christ, Yahweh or something elseand who
were perhaps unconscious of the existence of other religions or
spiritual ways, to live decent, honourable, and socially construc-
tive lives. And eventually, by faith and by works, living rightly,
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valid for all people, I feel I must include either Integrity or Purity
as a purely Human value, pluslast but by no means least
Spirituality.
Spirituality: the care and improvement of the soul and/or
the Human Spirit in us through patience and self-discipline. Al-
though from the time we are adult we have to work at fulfilling
other, lesser, human values, above and beyond them is this Four.
Although the soul doesnt seem (at this stage of our knowledge)
to have a solid scientific existence in the empirical world, for this
new, holistic cosmological paradigm we must assume that it exists
because, whatever you call it, this is itselfor is the abode ofthe
highest Human energy, the Human Spirit, and our own potentials.
Personal development, self-expression, spirituality and the fulfil-
ment of our longing for belonging in the universein other words
our contact with the Higher Powers, the Spirit of G-dall these
Fours, all the specifically Human qualities, have here their origins
and their ultimate aims.
Finally, we need to cultivate consciousnesson all levels.
Most of us dont know muchif anythingabout our soul: and it
is indeed a nebulous thing. Yet if we just assume it exists and can
at least try and give it some attention and prayerful, conscious care,
then there is hope that we shall eventually end up as free and
authentically Human beings. Here the biological human animal,
and the social-group world (Three) is transcended by individuals
in Four; and, at death, left behind as the conscious soul or Human
Spirit moves on to inhabit other, unseen realms.
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292
PART 4
Afal
*
* *
* * *
* * * *
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AFAL: OUTCOMESA BETTER WORLD?
41
Jungs four were body, feelings, thinking, and intuition.
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42
Perhaps the only serious scientist who used them was Pavlov, who di-
vided the dogs he was studying into these same four.
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AFAL: OUTCOMESA BETTER WORLD?
of Fours neatly set out in a table in one of his books (1976b: 154),
relating ancient Fours to modern ones: not, unfortunately, in the
same order, nor with the same forms that I have ascribed them.
His categories are slightly different, too; I mention them, though
and have included his books in the Bibliographyin case anyone
wants to follow up Youngs work on Fours.
There is also, it seems to me, a strange abundance of natural
Fours in the world that we know about today, from the four geo-
logical types of rocks to the four bases of DNAThymine,
Adenine, Guanine and Cytosinebut whether any or all of these
will be found to be isomorphic to the Grand Pattern, I dont know.
The four fundamental forces of physics I mentioned earlierthese
do conform formally to it. I dont know whether the four phases of
cell division: prophase, metaphase, anaphase, and telophase do or
not. Horses, and some other animals, have four different gaits: a
walk, a trot, a canter, and a gallop. Human pregnancies are di-
vided into three trimestersresulting in a fourth stage: birth
These facts may seem odd and unrelated, but read Natures
Numbers by mathematician Ian Stewart for a lot moreincluding
a differential equation with only four variables [that] captures the
important features of the dynamics of the rabbit population
which hes just discussed (1995: 135).
Gurdjieffs system of psycho-spiritual work on oneself was
called (by him) The Fourth Way; Jung has his many quaternities
and, although not all of them are processual, plenty are. He also
has four basic personality types which correspondconformto
his hierarchy of functions (as we saw earlier) although others were
added on later to these. Yet, as polymath Tyler Volk muses, sim-
pler versions do have advantages:
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AFAL: OUTCOMESA BETTER WORLD?
****
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312
AFAL: OUTCOMESA BETTER WORLD?
as if this were still the nineteenth century, they are helping to de-
stroy the expectations, hopes and ideals of many young people. In
preaching (which is what they are doing) this old-fashioned stuff
schools are promoting nihilismand thence gloom, doom and
despair or at the very least escapism. They ignore the fact that for
over one hundred years physics has been telling us that the uni-
verse is not mere matter; that weird and wonderful things do go on
that are UN-understandable by the materialistic paradigm; that
nothing is fixed; and that willy-nilly we are all intimately connected
in the same universe. Some scientists are even saying now that Con-
sciousness may be the ultimate Reality, the Final Cause (Goswami,
1995; Lorimer, 1999; Minkel, 2000; Ravindra, 2002). But here I must
jump off my hobby-horse as I can get quite ferocious about the
destructive idiocy of what schools are still teaching today because,
as an old teacher, education is still my main concern in life.
Another horror resulting from educations nineteenth-
century materialistic approach to life is the high rate of addiction
to harmful substances and the appallingly high suicide rate
among young people today in the industrialised countries. This
isalasall too understandable. And all too many schools are
still passing on the information provided by the old nineteenth-
century sciences which said that the planet earth is a microscopic
dot in an almost infinite universe, that life is a product of accident,
chance, competitivenesssurvival of the fittestand natural
selection, and that human life is purposeless and without mean-
ing.
Told this, many serious young people choose to opt out of
life, get out of the whole thing. Every year thousands of young
people all over the modern world commit suicide because they
cannot see any purpose in life, or any meaningbecause of what
they were taught in school. Or, if they dont, they take to drugs or
other addictions to escape from experiencing what Gurdjieff used
to call the terror of the situation. This is, as I sayand sadly
understandable, given what they were taught in school. Yet since
1900 the sciences have been changingand its about time education
changed to keep up with them.
A few brave souls, including the late Varindra Tarzie Vit-
tachi, once head of UNICEF, have suggested the only reason
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THE PATTERN OF THE WORLD
schools are valued is because it gets the kids out of the parents
way during the dayso they can get on with their own business!
Jung, on the other hand, saw a quite different kind of value. Before
a child goes to school, he said, s/he is at-one-with the unconscious
of their parents or family; the primary value of schooling is there-
fore to remove the growing child from that stifling, unconscious
bond and set him or her free to develop.
In this broad context, and in any case, education is necessary.
Not just the learning of facts and figures, of how to think critically,
of how to pass exams, or even of how to earn a living compe-
tently; but of the ethical and spiritual aspects of human life. The work
that goes on in schools at present is very largely just training:
training for the next set of tests or exams, so you can end up with
a piece of paper which tells someone else what you have been
taught. This is not education.
The word education comes from the Latin e-duco, which
means leading out from. As Jung says, and as the fourfold cos-
mology confirms, locked inside every child is a wealth of inherited
but unconscious and unorganised archetypal matter, including the
knowledge of what it means to be authentically Human. There
also lies the aspiration and even the longing for wholeness, com-
pletion, and consciousness that Jung calls the transcendent
function and which I have called the Human Spirit. This is our
precious human heritage, the human species-specific, the One
Thing that needs to be examined and expressed in every human
life. But this remains unconscious unless it is begun to be drawn out,
little by little, when youngled out of usby skilled educators who
understand the human condition.
Teachers today are having an increasingly hard time. Given
classes of twenty-five, thirty or even more students, they have no
time for brighter students but have to cater for the lowest common
denominator. In addition, forced to spend hours on filling in
forms, on administration and accountability, most of their efforts
and energy have to go into bureaucratic paperwork rather than
into work in the classroom. This is not the way a properly Human
education can be passed on to young people by harassed teachers.
The best that can be done today is being done by amazingly won-
derful people, dedicated to their task, grossly underpaid and
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AFAL: OUTCOMESA BETTER WORLD?
The curriculum
If we are to promote a bettera more humane, more sustain-
ableworld, then we adults need to promote the idea of what it
means to become truly Human. Most of what students need to
know about becoming human is already inside them, but it needs
our help to become conscious. Therefore, from the very beginning,
we must insist that our students learn the basics of what it means
to be Human (as we saw in Part 3.i). Note that I do not say they
must be taught this; they should be allowed to learn it for them-
selves through heuristic (discovery) methods. I have done
workshops on this with 8th grade12 and 13 year old students:
they catch on pretty quickly!
Originally I became an anthropologist because I wanted to
find out what it means to be Human, but none of the lecturers I
asked could tell me. Most shrugged their shoulders, one even
laughed at menot very nicelyfor even asking him such a ques-
tion. So I just got on with my life and eventually, through Pak
Subuhs talks in Indonesia, discovered what it means. And later,
as you saw in Part 3.i., I found Schumachers formula which con-
firmedand rationalisedit all. But academics arent interested
in this method; perhaps its just too simple for the academic dis-
cipline of anthropology.
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 al-
lowed me to recognise the need to search, to quest, to find what I
needed. After some years of the Gurdjieff psychological work, and
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AFAL: OUTCOMESA BETTER WORLD?
The humanities
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 calledneed to be emphasised. Basically this
means the great literature of the world, including Chuang Tzu,
Goethe, Plato, Shakespeare, and the Upanishads, among others.
These great books, and others of their ilk, complement the dry
concepts of human psychological development. Young people,
teenagers in particular, need to know that as well as there being a
formula for authentic human being there are people who have
been there, and returned from the pit of despair to write about it in
full knowledge of the human condition.
Human values and humanistic literature are the staff of life;
we can lean on them, be supported, and feel hopeful because they
give us an aim to strive towards. Without them there is no meaning
in anything, andas is happening todaydespair and suicide are
the natural consequences.
The mystical poets, classical music, paintings and other great
works of art may also help address the teenagers chronic melan-
choly and can illustrate and illuminate their way forward.
Anthropologist Colin Turnbulls The Human Cycle (1985) and my-
thologist Joseph Campbells The Hero with a Thousand Faces (1956)
318
AFAL: OUTCOMESA BETTER WORLD?
****
A trifle on truths
A character in one of Gore Vidals novels remarks, 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?
Yes, what we have been looking at here in this book is, big
word, Truth. What is truth? said jesting Pilate, andas Francis
Bacon remarkeddidnt stick around for an answer. By using
Gaias Cosmology, though, we can get some clearer ideas of truth.
Or perhaps simply of the connections and relationships of different
truths.
For millennia people took for granted that whatever their
tribal lore or their religion taught them was The Truth. Of course,
other peoples truths were not true. Then came the sciences, and
proved thingsand their truths were different again, and often
contradicted tribal and religious truths. But in its own way, sci-
ence is just as limited as the religions. Can we doubt that love
exists? Yet (and although it visibly occurs also in the higher ani-
mals) it has no place in the sciences. And today we are beginning
to realise that although secular society has certainly many advan-
tages, somehow it isnt very satisfying. There is something
missing. We dont have a conscience that is a criterion for judging the
truth of things, and we miss it.
What I am suggesting here is that the criterion missing from
our lives is actually within us: yet, because of the cut-off barrier of
our ordinary consciousness (the curse of consciousness as Jung
called it), we are unconscious of it. Yes, the separation and frag-
mentation, both in ourselves and from the world, has been a
necessary stage in the process of becoming human: but humankind
now seems to be teetering on the precipice of this particular stage
(Two-becoming-Three) in human development. Unless a new
paradigm of integration, of syntheses and consilience is promoted,
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AFAL: OUTCOMESA BETTER WORLD?
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324
AFAL: OUTCOMESA BETTER WORLD?
****
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THE PATTERN OF THE WORLD
Apologia
Reading over this book I realize it is very imperfect. An an-
thropologist, however widely read, cannot hope to keep up with
the sciences. And, too, I have grown old in its writingand if this
isnt published now it probably never will be.
So, for better for worse, here is one womans answer to two
big needs of the world today. First, the knowledge of what it
means to be a Human being: and secondly, an appropriate new
paradigmalso known as a Theory of Everything, a Grand
Theory, a General System, but better still (or at least as I prefer it)
a Cosmology fit for Gaia. And, if I have eased the waythe ev-
olving human processforward at all with these ideas, I shall be
content. More, I shall be deeply grateful.
I apologise for all the shortcomings, mistakes and other im-
perfections of this bookand trust that you, the reader, will look
at its main story, the Big Picture (which a vision dumped on me
many years ago) rather than the details (which I may have worked
out incorrectly since then).
Above all, the great World Pattern of Process, which gives us
a fitting key to understanding the coherence and unity of all and
everything, is a simple patternand perhaps only a simple wo-
man could have seen it.
326
Glossary of terms
Afal (Arabic/Indonesian term meaning results, products,
outcomes): The fourth and final stage of the universal pattern of
process according to a Sufi model of creation and/or evolution.
Asma (Arabic/Indonesian term meaning wholeness, integral
unity, identity): The third stage of the universal pattern of process
according to a Sufi model of creation and/or evolution.
Bapak: See Pak Subuh.
Categories: The four bones within the skeleton of the
World Pattern of Process. That is, the four successive, differently
formed or formatted, phases or stages of process within the four-
fold whole, showing an increase in qualities as they advance.
Conceptual Synthesis: An abstract, ideal philosophical for-
mula which would bring all concepts and ideas into one
integrated, holistic model or framework showing the relations be-
tween everythingwhich has never been realised in practice. (See
Cosmology, below.)
Concrescence: Philosopher Alfred North Whiteheads term
for process, development, the coming-together of things in order
to advance. (See Process.)
Conforming, conformations: Things, events, people, soci-
eties, and other entities which are isomorphic (having the same
form) or structurally parallel to others, thus conforming formally,
structurally, to them; and/or which correspond to other phenom-
ena, which may occupy parallel stages in different processes.
Cosmology: Traditionally, a laundry list of anything from 3
to 33 elements working together in harmony making up the cos-
mos. Nowadays this word has been taken over by astronomers,
astrophysicists and physical cosmologists who study the origins
and workings of the empirical universe: so longer, clumsy phrases
have had to be used for a cosmologythough meaning the same
thingsuch as a Theory of Everything (TOE), a Grand Unifying
Theory of Everything (GUTE), a Final Theory, a General System
Theory, a universal conceptual framework or model, a philosophi-
cal synthesis, or simply Grand Theory.
Final Theory: American physicists term for a cosmology.
327
THE PATTERN OF THE WORLD
the formal Pak, and the word Subuh means dawn, and is the
name of the first, pre-sunrise prayer of the day in the Islamic reli-
gion.
Philosophical synthesis: (See Conceptual synthesis, above.)
Prihatin: Indonesian word meaning self-discipline, asceti-
cism, the deliberate practice of some chosen methods of self-
restrainte.g. fasting, going without food, sex or sleep, etcfor a
certain set period.
Process: An unfortunate word, as it is not descriptive en-
oughalthough development is almost as bland. Whitehead also
uses the creative advance which sounds a trifle odd, but is more
accurate. Evolution, or the upward trend, negative entropy and
emergence are othermore descriptivealternatives to pro-
cess.
Sifat (Indonesian term meaning qualities, kind, type, nature):
The second term and stage of the fourfold universal pattern of
process according to a Sufi model of creation and/or evolution.
Spirituality: Today a fashionable term with umpteen differ-
ent meanings. But, to be able to make any claim of spirituality or
of being spiritual, one has to have made a commitment to some
actual activity, such as following the Subud spiritual trainingthe
latihan, or regular periods of meditation, etc.
Structural, structurally: The internal arrangement of parts,
usually as abstractions, within a whole. Also see form, formally.
Subud: An acronym (short form) of Susila Budhi Dharma.
The name of the organisation set up to facilitate the spread of the
latihan kejiwaan (spiritual training) by the spiritual energy or
Power of G-d within Subud, to those who ask. (See Appendix 1.)
Sustainability, sustainable development: Applied to the
world, Gaia, the planet we live on, this means that weyou and I,
humankindcannot go on using up the worlds natural resources
without negative consequences. Imagine a bank in which you
have a lot of capital (the natural world); if you live off that capital
and dont replenish it, one day youor more likely your chil-
drenwill end up penniless, powerless to change things, and
unable, perhaps, even to live. This, with the present rate of con-
sumerism and commercial incentives to spend, spend, spend, is a
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****
330
Appendix 1: Subud and its founder, Pak
Subuh
331
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are alike, what they receive (in the way of feelings, movements
and sounds) from this contact is different. After fifty years of
Subud in the West, it has become apparent that these sponta-
neously received phenomena are cleansing, integrative, and
therefore beneficial to ones physical, emotional and mental
health.
The initial Subud Contact began in Indonesia in 1924 with a
young Indonesian, Muhammad Subuh Sumohadiwidjojo (1901
1987), now known as Pak Subuh, or more familiarly Bapak, who
had a series of spiritual revelations lasting some years. In 1933 Pak
Subuh began to spread this Contact, the latihan, to otherswho
also found they could now experience, feel, this subtle energy or
divine spirit of G-d working within themselves, inaugurating in
them a process of purification, spiritual training, and develop-
ment.
By the end of the Dutch occupation of Indonesia in 1949,
Subud as an organisation had been registered with the Indonesian
government as an educational institution, and its membership was
growing. In 1957 Pak Subuh and his wife Siti Sumari were invited
to England by a group of ten Gurdjieff followers, and from there
Subud spread rapidly around the world. Although it has re-
mained small in numbers there are now active Subud groups in
some eighty countries on all continents.
In short, it looks to me as though, inside the rather small and
seemingly insignificant Subud spiritual movement, lies a non-
verbal, culture-free, New Dispensation suitable for all people in
our time. More information at www.subud.org and
www.whatissubud.net
****
332
Appendix 2: The cosmology of A. N. White-
head
Whitehead died in 1948, yet his process philosophy goes on. In
Claremont, within the auspicesand buildingsof the University
of California is The Center for Process Studies, peopled largely by
theologians but also with a fair sprinkling of academics in disci-
plines such as physics, biology, the social sciences, and
humanities. No one, as far as I know, takes much interest in the
form of Whiteheads own cosmologyhis pattern of process
which he wrote up in Process and Reality: an Essay in Cosmology
(called here PR).
In this tome, Whiteheads language is difficultwhich is
putting it mildly. Perhaps this has contributed to Whiteheadians
lack of interest in his pattern of process (or concrescence as he
sometimes terms it). The only depiction of it that I have found is
by one of his major interpreters, Donald W. Sherburne, who in A
Key to Whiteheads Process and Reality (1966: 40) drew a natty dia-
gram of the form of Whiteheads cosmology, but who did not
alasfollow Whiteheads own words, and thus got the diagram
and the cosmology it tries to representwrong.
Whiteheadians seem oblivious of the fact that his cosmol-
ogyhis four phases or stages of processare isomorphic to such
traditional cosmologies as the four levels of the Chain of Being,
and the Four Elements.
To show how the structural form of Whiteheads four-stage,
processual cosmology corresponds with my original vision and
the traditional four-stage processual Indonesian cosmologies, here
are some extracts from PR. As I find Whiteheads language ob-
scure, there may well be more correspondences in the book
and/or some discrepancies perhaps.
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On Process, general...
PR 7. [T]he philosophy of organism seems to approximate more to
some strains of Indian, or Chinese, thought, than to Western Asi-
atic, or European, thought. One side makes process ultimate; the
other side makes fact ultimate (my emphasis).
PR 22. That the actual world is a process, and that the process is
the becoming of actual entities.
PR 23. That two descriptions are required for an actual entity: (a)
one which is analytical of its potentiality for objectification in the
becoming of other actual entities, and (b) another which is analyti-
cal of the process which constitutes its own becoming.
The term objectification refers to the particular mode in which
the potentiality of one actual entity is realized in another actual
entity.
.... That how an actual entity becomes constitutes what that actual
entity is; so that the two descriptions of an actual entity are not
independent. Its being is constituted by its becoming. This is the
principle of process (Whiteheads emphases).
334
APPENDIX 2
PR 83. For the organic doctrine the problem of order assumes pri-
mary importance (my emphasis).
Please take note of these next two crucial sentences which, in his
Key, Sherburne completely ignores:
PR: 149. The four stages constitutive of an actual entity have been
stated above in Part II, Chapter III, Section I [i.e. pages 8389].
They can be named, datum, process, satisfaction, decision (my
emphases).
335
THE PATTERN OF THE WORLD
N.B. From here on, for the sake of clarity, I shall be inserting into
the text (in square brackets), the written non-arbitrary symbols
One, Two, Three, and Four that I used in describing the tradi-
tional four-stage cosmology used by Pak Subuh, so that the
conformations between Whiteheads four phases or stages of pro-
cess and those of the Grand Pattern can be seen.
PR 80. .... Such a quantum (i.e., each actual division) of the exten-
sive division [of the physical field] is the primary phase of a
creature.
PR 83. No actual entity can rise beyond what the actual world as a
datum [One] from its standpointits actual worldallows it to
be. Each such entity arises from a primary phase [One] of the con-
336
APPENDIX 2
338
APPENDIX 2
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THE PATTERN OF THE WORLD
PR 154. The problem which the concrescence solves is, how the
many components of the objective content [Ones and Twos] are to
be unified in one felt content [Three] with its complex subjective
form. This one felt content is the satisfaction [Three].
340
APPENDIX 2
PR 150. The final stage, the decision, is how the actual entity
[Three], having attained its individual satisfaction [Three],
thereby adds a determinate condition [for the next level One] to
the settlement [Three] for the future beyond itself [Four]. Thus the
datum [next level One] is the decision received, [by the next
level One] and the decision is the decision transmitted [Four]
(my emphasis).
****
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****
343
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352
Acknowledgments
and gratitude to:
The late R. M. Muhammad Subuh Sumohadiwidjojo, sage of
Java, Indonesia, and founder of the World Subud Association
-- save for whom I would never have gone to Indonesia
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gratitude also to
Fredrik Barthfor telling me, pointedly, that Ideas have more
power to change the world than personal pragmatics
*
* *
* * *
* * * *
354
Index
abstinence 213, 214, 215, 218, 279. Bateson, Gregory11, 12, 18, 19, 40,
See virtues 58, 63, 107, 124, 141, 142, 145,
afterlife, possible ...... 231, 299, 321 150, 153, 154, 204
Agrippa, Cornelius ................... 308 becoming...... 18, 58, 119, 133, 203,
air 204, 215, 222, 244, 297
as metaphor of unity............... 68 beginning ...........................See One
as traditional element 67, 68, 76, behaviour
129, 134, 195, 230, 266, 274 four types ..... 69, 76, 79, 82, 104,
dynamic................................ 195 114, 129, 146, 147, 148, 150,
Alisjahbana, Sutan Takdir ... 19, 45, 190, 191, 193, 194, 197, 198,
92, 94, 107, 204, 223, 235, 291 201, 212, 213, 215, 219, 247,
Andaman Islands ........................ 30 248, 250, 251, 253, 275, 302
Anderson, Sherry..... 111, 214, 238, higher and lower ................... 269
239 of Fours........................ 147, 151
animal characteristics and powers of Ones ........... 146, 147, 14849
.............................. 101, 102, 105 of Threes ................ 147, 14951
co-operation ......................... 104 of Twos......................... 147, 149
division of labour .... 79, 83, 102, sub-Human ........................... 263
104, 198, 200, 202, 223 being....................See here and now
feelings ................................. 104 Berger, Peter ............................. 211
intelligence ........................... 103 Bertalanffy, Ludwig von...... 18, 19,
locomotion ........................... 103 163, 176
social behaviour ................... 198 Bible.................... 32, 262, 312, 319
Aristotle ........................ 26, 94, 308 Big Bang .... 20, 118, 119, 123, 131,
assessment ...............See judgement 132
of qualities...................... 69, 175 Blake, William ..............vii, 58, 171
Australia ..................................... 85 Bloom, William ........................ 239
Aborigines.......... 16, 30, 88, 234 Bohm, David ...... 45, 120, 123, 130,
spirituality .................. See Tacey 132, 133, 134, 135, 148, 156
Backster, Cleve................... 79, 118 Book of Moses ............................. 29
Bacon, Francis .................. 235, 320 boundaries .. 9, 29, 85, 87, 109, 125,
Bapak. See Sumohadiwidjojo, R.M. 127, 15354, 159, 173
Muhammad Subuh Bronowski, Jacob...................... 115
Barrow, John....................... 63, 344 Brown, Lester............................ 324
Buddha .............. 106, 235, 278, 307
Buddhism .............................. 38, 92
355
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356
INDEX
357
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Einstein, Albert. 33, 91, 96, 99, 215 ethics .... 35, 36, 219, 220, 247, 264,
elements 265, 284, 287, 298, 300
as metaphors of process ...... 128, and science ............................. 33
131, 156, 185 universal ....................... 250, 264
Empedoclean.......... 66, 128, 308 vs morals............................... 219
traditional .... 66, 67, 68, 89, 122, evaluation.........See also judgement
195 self ................................ 218, 247
air 66, 68, 129 Evans-Pritchard, Edward .......... 163
earth ............. 66, 67, 186, 239 evil .............247, 251, 269. See also
fire.............................. 68, 321 judgement of good and evil
water .................................. 68 Fabianism...................................... 5
Eliot, T.S............................. 16, 288 faith ............... 253, 256. See virtues
emergence.... 40, 41, 106, 128, 147, feminine
161, 225 as relative concept .......... 14245
energy ........... 79, 99, 100, 101, 133 Gaia as .................................. 145
animal.... 84, 101, 196, 199, 200, filing cabinet
201, 219, 262 as model of cosmology......... 139
concepts of ..................... 92, 181 as model of processual form 174,
four ...... 91, 93, 94, 95, 110, 164, 268
181, 187, 192, 225, 227, 247, First Nations.......................... 16, 30
248, 264, 267 force .......................See also energy
fourth-level.. 107, 108, 110, 184, as Schumacher's 'y' ............... 101
203, 205, 207, 209 as scientific concept................ 92
Human. 108, 184, 203, 205, 206, lower ..................................... 223
207, 209, 217, 263, 282 of evolution........................... 298
natural.. 109, 183, 184, 218, 289, vegetable........................... 98, 99
300, 324 forces....................... See daya-daya
Schumacher on....................... 93 four natural ............................. 23
Schumacher's 'x' ..................... 97 lower ................................. 91, 92
second-level ......................... 192 formSee framework, Grand Pattern,
third-level ..................... 195, 200 pattern
vegetal ... 98, 102, 103, 164, 185, fortitude......... 259, 274. See virtues
188, 189, 190, 191, 192, 193, Four ............................................. 60
194, 196, 197, 201, 208, 219, ambiguity...................... 135, 136
223, 247, 262 analysis as............................. 269
enlightenment ........... 204, 286, 322 as a number..................... 30511
equifinality.................................. 84 as beginning of new cycle .... 248
Essenes ................................. 29, 37 as feminine ........................... 305
358
INDEX
359
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360
INDEX
361
THE PATTERN OF THE WORLD
362
INDEX
363
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364
INDEX
animals .... 66, 80, 82, 84, 85, 86, stability ................................. 321
87, 102, 104, 105, 109, 129, synthesis ............................... 181
134, 139, 161, 183, 211, 257, union .... 9, 54, 55, 56, 57, 59, 68,
259, 262, 276, 281 80, 82, 84, 87, 121, 134, 173,
as activity ............................. 156 177, 229, 230, 236, 237, 246,
characteristics....................... 302 248, 274
coherence ............. 157, 218, 238 whole .................... 130, 158, 170
coherent................................ 195 world as ........................ 243, 245
completion............................ 173 Tolstoy, Leo .............................. 158
corporations as ..................... 144 Toulmin, Stephen........................ 33
courage ................................. 260 Toynbee, Arnold ................. 76, 150
dynamism ...... 95, 129, 134, 135, Transcendence . 54, 55, 59, 68, 121,
164, 195, 199, 218, 230 173, 231, 325
families as ... 27, 80, 83, 87, 106, transformation .. 108, 203, 218, 224,
158, 164, 165, 200, 206, 209, 225
210, 265, 277, 305 triads............................................ 60
free will ................................ 218 truths ................... 88, 267, 320, 322
holism................................... 239 Turnbull, Colin.......................... 318
implementation....................... 57 Two ............. 76, 140, 159, 164, 239
institutions as........ 135, 159, 303 active .................................... 130
integration .................... 237, 261 as preparation ....................... 156
marriage ............................... 154 competitive ........................... 153
morality ........ 219, 220, 264, 267 cycles ...................................... 78
nations as67, 150, 159, 193, 242, differentiated ........................ 157
243, 244, 246, 248, 256, 324 differentiation ................... 57, 95
organisation.................. 301, 303 division ................................. 237
Pauline virtues.............. 253, 256 dualistic ................................ 266
purpose ................................. 301 duality ................................... 142
religions as 32, 35, 45, 119, 135, ego ........................................ 261
158, 159, 212, 22022, 247, energy ................................... 164
248, 251, 266, 267, 269, 277, extremes.................................. 80
278, 279, 280, 287, 289, 291, features ................................. 302
300, 320 growth................................... 173
restraint................................. 218 obligations ............................ 255
societies as16, 28, 32, 34, 36, 37, order.............................. 301, 303
44, 54, 58, 66, 68, 69, 135, passive .................................. 130
140, 166, 207, 215, 219, 223, plants66, 74, 78, 84, 86, 87, 105,
228, 229, 230, 319 109, 128, 133, 139, 183, 301
365
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366
The philosophers have only interpreted the world,
in various ways: the point, however, is to change it.
Karl Marx.
367