Continuity Paper

 How perceptions of ‘continuity’ and ‘discontinuity’ influence our
natural human neighbourhood
Ilyas Kassam
‘A Human Being is part of the whole, called by us the universe. A part limited in time and
space. He experiences himself, his thoughts and feelings, as something separate from the rest, a
kind of optical delusion of his consciousness. This is a kind of prison for us, restricting us to
our personal desires and to affection for a few persons nearest to us. Our task must be to free
ourselves from this prison by widening our circle of compassion to embrace all living
creatures.’
- (Albert Einstein, quoted by P.Crean)
Introduction
‘For the last 6000 years, human beings have been suffering from a kind of collective
psychosis. For almost all of recorded history human beings have been at least to
some degree – insane’. (Taylor 2005). Much of this insanity could be explained by
the ‘outdated assumptions about the nature of reality.’ (Radin 2006) The aim of this
essay is to open up of the nature of reality and begin to gain an understanding of our
natural human neighbourhood. In order to do so I will look at perceptions of the
world in light of continuity and discontinuity. These two perceptions will be
explored through the following topics; embodiment of discontinuity in science and
society, boundaries perceptions and its resulting conflict, presence of uncertainty,
and the prevalence of diversity and its necessity in life. I will then go onto illustrate
the existence of continuity, and its affect on neighbourhood. I hope the following
words provoke thought and allow for a mutalistic learning experience.
Dualism.
The ‘collective psychosis’ that Steven Taylor so eloquently refers to has been seen to
develop due to many reasons. Alan Rayner puts this insanity down to a ‘whole way
of thinking’ that is deeply embedded in our logical, mathematical, linguistic, political,
economic and social systems. From all aspects we perceive the world in a
discontinuous manner that separates the world into individual pieces, as we ‘ fall into
the trap of thinking that complexed entities are nothing but the some of their simple
parts’ (Capra 2002). We separate matter from space, human from nature, black from
white, good from evil. E.O Wilson states that built in to our human mind, is our
tendency to make binary classifications, in order to deal with reality and ‘when
dealing with a complicated phenomenon we insist on dividing it into two parts.’
(Wilson 2008). ‘Cartesian subject – object dualism or mind matter split has become
the dominant paradigm of western culture’ (Kumar 2002). This divisive logic
excludes the middle, depicting the world as simple, dualistic and static, that is far
from the true disposition of reality.
The Mad Scientist.
Albert Einstein was asked one day by a friend ‘do you believe absolutely everything
can be expressed scientifically?’ ‘Yes, it would be possible’ he replied, ‘but it would
make no sense. It would be description without meaning- as if you described a
Beethoven symphony as a variation in wave pressure.’ (Clark 1971)
‘For centuries, scientists assumed that everything can be explained by mechanisms
analogous to clockworks’ (Radin 2006). In terms of biology we see things in two
separate lights: collectivistic and individualistic. Biologists understand that
organisms and systems involve both sides of this collective/individual coin, but
rarely do they appreciate ‘the creative interplay between collectivism and
individualism’ (Rayner 1997) to its deserved depth. ‘Environment is treated as no
more than a source of stimuli or collection of factors that direct the organism’s
adaptive response. Learning is correspondingly interpreted as a product of
interaction between two mutually exclusive systems, the organism as an
autonomous or autopoietic, self-enclosed or enclosing system and the environment
as its external hinterland.’ (Rayner 2010). This splitting has given rise to the
famously termed nature vs nuture debate, that depicts the environment as an
oppositional separation from the organism. To this Donald Hebb responds; ‘which
contributes more to an area of a rectangle, its length or its width?’ The reality is not
that the environment acts as an authoritative figure that instructs the change of an
organism (Rayner 2010). Rather there is an energetic interface that connects the
environment to the organism, and the processes, and learning’s are mutually and
fluidly co-created. ‘The natural world is subject as well as object. The natural world
is the maternal source of our being as earthlings and life-giving nourishment of our
physical, emotional, aesthetics, moral and religious existence. The natural world is
the larger sacred community to which we belong. To be alienated from this
community is to become destitute in all that makes us human. To damage this
community is to diminish our own existence’ (Berry 1998 ).
‘This rough dichotomy between inner and outer is a recent parochial invention of
human culture. At a philosophical level it derives from decisions made, quite
deliberately by a handful of European scientific thinkers in 17th century.’
‘Impatiently seeking a practical clarity in their approach to the baffling complexity
of nature, they try to cut away the portion of the world that proves to be more
elusive to observation and more difficult to quantify the realm of personal experience
and emotion.’ (Rosevak 1993) ‘But over the course of the 20th century, we've learned
that this common sense assumption is wrong. When the fabric of reality is examined
very closely, nothing resembling clockworks can be found. Instead, reality is woven
from strange, "holistic" threads that aren't located precisely in space or time.’ (Radin
2006). Whilst this dualism has serve as a useful tool for adding directional progress
with pragmatic sense, its hard edginess, unadventurous, intolerant face neglects the
‘art of life’ and the human spirit. And so us humans feel a sense of emptiness that far
from warms our heart. (Rayner 1997). As a result a significant number of western
individuals ‘complain of feeling uprooted from cultural traditions, community
belonging, and spiritual meaning.’(Aldred 2000).
Boundaries Perceptions
Much of this discontinuous thinking has stemmed from our perceptions of
boundaries. We tend to view boundaries as discreet and concrete divides separating
Inside from Outside, Me from You, A from B etc that assumes a static discontinuity
between A and B. Although this exists at the heart of postmodernism, it is by no
means a new way of thinking. This propositional logic was first articulated by
Aristotle in circa 300 BC stating that of two contradictory propositions (i.e. where
one proposition is the negation of the other) one must be true, and the other false.
Hence A cannot be A and simultaneously be B (not A). (Ammonius et al 1998). This
is known as the Law of the excluded middle, where there is no mergence between A
and B and no ‘grey’ area.
However if we look at reality from a biological perspective at a microscopic level, we
can see that the boundaries that exist between matter and space, or organism and
environment are rarely discreet and mutually exclusive from one another. Rather
they are extremely flexible energetic interfaces that allow for a continuous fluid
flow. The fungal mycelium below shows how boundaries can change their
deformability, permeability and contiguity, in order to conserve, regenerate and
distribute their resources. And through the process of anastimosis develop a highly
complex interconnected web, which ultimately achieves a sustainable balance within
the organism as well as with its environment.
Similarly, from a physical perspective, all matter whether living or non-living, is to
some degree permeable and deformable. This gives rise to the Transfigural nature of
Omni-space, where we see that space is not separate from matter rather it
transfigures matter, so as space itself gives form to matter, and space exists in
matter just as matter exists in space. (Rayner 2010) So that through this perception
we realise the world in its true nature as a ‘co-creative, fluid dynamic transformation
of all through all in receptive spatial context’ (Rayner 2010).
Boundaries of the Mind
Our misperceptions of boundaries, according to some scientists stretch as far as the
lack of understanding of the human mind. Research by Rupert Sheldrake indicates
that our minds are field like that spans beyond our brain and are not confined to the
insides our head. He uses this theory to explain the phenomenon of telepathy. The
picture below illustrates a flock of birds collectively moving in a uniformly
synchronised manner at great speed. In the past, by the likes of Craig Reynolds, this
phenomenon has put down to the nearest neighbour sensation, ‘birds look at their
nearest neighbour, process the information, adjust their flight, and change direction’
(Sheldrake 2008). However the pace of this collective movement is too fast for it to
be accounted for neurologically. Sheldrake explains this phenomenon through the
existence of morphic fields that allows an overlapping connectivity to exist between
the individual birds, so each bird has an understanding of the collective movement.
Dean Radin, through the theory of quantum entanglement, explains that groups of
people that spend time together can develop interconnecting mental entanglements,
which can allow ‘tasks to be accomplished by entangled groups without the members
of the group communicating with each other in any conventional way.’ (Radin 2006).
This would suggest the mind to have flexible and permeable boundaries where the
point at which it ends is not definite and fixed. This opposes the notion of
conventional science that suggests the mind is contained within the ‘discreet’
boundaries of the brain.
This evidence further supports my notion that we can no longer see our minds as
possessive trophy’s of our solely individual achievements, rather our minds are a
collaboration of all that surrounds us, a co-creation between society, humanity,
nature, friends, family, social groups, institutions, cultural surroundings etc. where
‘our personal consciousness is also the consciousness of the universe itself, so that we
are the universe’ (Taylor 2005). It is through this perception of our minds as a
highly interconnected, that we can pluralistically work towards an ever-evolving
collective intelligence, (that see our knowledge base as fluid- where ideas transform
through other ideas) that promotes diversity and dilutes conflict.
Conflict- A Practice of Discontinuity
As we draw a line splitting the world in two, we automatically create the potential
for two opposing forces: Black vs. White, Good vs. Evil, Human vs. Nature. Etc. The
darker the line, the stronger the conflict. However, without our destructive human
pencils, in reality the line is rarely solid but in fact dotted. It is the perception that
these boundaries are fixed, solid and stable that deeply imbeds conflict in all our
life’s and cultures. We must ‘question one of the most basic assumptions as human
beings: that the world as we see it is the world as it is. According to ancient Indian
sages, our normal vision of reality is not true.’ (Taylor 2005) In so many words we
are to a level blinded by our eyesight. The permeability of ‘solid’ objects around us is
not visually apparent to us, therefore we assume them as fixed solid and stable, and
the idea that their surfaces are in fact dynamically fluid, energetic interfaces, is a
rather ‘loopy’ one. But if we do not realise this and continue to separate everything
into parts through definition of strict boundaries, we will move further away from
reality and our natural human neighbourhood, to a world that bares, the conflict
terrorism, environmental damage, racism, and much illness etc.
However If we begin to perceive boundaries in a national inclusional manner and
understand that we, although diverse, are all of the same ‘life-force’, relations will
strengthen. Inter species and intra species can interact symbiotically and nurture
one another. When we understand that ‘ we are the air, we are the water, we are the
earth, we are the Sun.’ (Suzuki 1999) and ‘there is no environment ‘out there’ that is
separate from us’. (Suzuki 1999) any damage done unto it is self destructive, and ‘to
exhibit any violent behavior could only be seen as an anathema’ (Kyodo-Williams
2009). Through this ‘biomimicing’ of nature we as humans can act more
systemically, and conflicts that manifest as terrorism, racism, global warming,
sexism, etc will have little purpose to exist.
The Certainty of Uncertainty
‘If
you do not get schwindlig [dizzy] sometimes when you think about these things then you
have not really understood it’. - Neils Bohr
Over the years us humans have managed to fight our way to the top, trampling over
all that comes in our path, to become king of all species, rulers of the earth, and slave
drivers of nature. This power hungry struggle, has lead us to search for a divine
sense of elevation. We now want to be ruler of metaphysics, master of the universe,
controller of the divine. To live in a world that is programmed by us.
Today, the majority of our human logic, mathematics and science etc, works with
discontinuity and boundary definition in order to create order and direction, neatly
and precisely planning a path for the future. This has bared many benefits including,
a sense of security, assertion, power and stability, but has left little room for love,
belonging, compassion and creativity. ‘Nobel laureate Francois Jacob suggests that
the human brain has an inbuilt need for order. Chaos is terrifying to us because
without an understanding of cause and effect, we have no possibility of controlling
cosmic forces impinging on our lives’ (Suzuki 1999). However, as most of us know,
but refuse to accept, our world is full of uncertainty, and that we are not the absolute
monarchs of it. The more our thinking seeks to rid uncertainty the further away we
get from reality.
My view does not wish to ignore a natural human need for security and stability, but
rather balance it with love and connectivity so that a harmonised, mutual and fluid
relationship can occur between the two. This is nicely demonstrated by the fungal
mycelium below, which balances circumspection with tunnel vision. As it grows out
radial it broadens its focus and when found what it is looking for (a wood block)
narrows its focus. (Rayner 1997);
whilst our society seeks to exclude non linearity, giving precedence to linearity often
through rationalistic positivism (the denial of one side). The fungal mycelin neglects
neither and uses the non linearity to feeds it’s direction, giving value to the diversity
of all connective threads, where ‘simplfication comes about due to integration rather
than through extermination’. (Rayner 2006) Hence not instigating internal
competition as is the concept of natural selection. Thus resulting in a well balanced
sustainable system.
The Essential Prevalence of Diversity
When I talk of ‘oneness’ or ‘inclusionality’ it is easy to misinterpret this as ‘we are all
the same’. However this is far the truth, it is evident to anyone, that we are
surrounded by huge diversity. E.O Wilson estimates ‘the number of known species
and organisms, including all plants, animals and microorganisms, to be 1.4 million’
of which ‘evolutionary biologists generally agree that this estimate is less than a
tenth of the number that actually live on earth.’ (Wilson 1992). It is this diversity of
things that makes us all interdependent of each other. The fact that everything
provides something phenomenal unique is the reason we are here. In this sense it is
paramount that we appreciate individuality, and perceive boundaries as distinct not
non-existent. ‘Non dualism isn’t denial of the individual, it is to see individuality in
the context of universality’ (Kumar 2002), and understand that ‘individuality and
wholeness are complementary, not contradictory’ (Kumar 2002). It is in fact that
when we begin to perceive the world in an interconnected manner, that true
resource-ability of our natural diversity is exposed. ‘Paradoxically the notion of
oneness opens us up to the diversity of things as they are.’ (Kyodo-Williams 2009). If
we continue to pursue our perceptions discontinuously, competition will remain the
predominant form of progression. This compassionless drive for individual elevation
is characteristic of the Darwian survival of the fittest. Survival of the fittest
conceptually reduces the need for diversity, noting that species idiosyncratic
imperfections are unconstructive towards the development and productive evolution
of a particular species. Which ultimately give rise to notions of ‘competitive
exclusion, economic monopoly and social and agricultural monoculture’ (Rayner
2010), and ‘unrestricted growth that can be cancerous to the body politic’ (Rosezak
1993). But in fact it is ‘what we perceive as human imperfections that is the source of
our creativity’ (Rayner 2006). If we take a national inclusional perspective, we can
evolve through a pluralistic unity, in a ‘one for all, and all for one’ approach that
celebrates diversity and gives rises to an evolutionary creativity, which is sustainable
and progressive.
The Existence of Continuity and its Affect on Neighbourhood.
This concept of continuity is not purely a fairy tale phenomenon that only exists in
an idyllic realm. In fact many eastern religions have grasped the benefits of a semi inclusional perspective (whilst transfigural fluidity is rarely understood, perception
of interconnectivity is). Hinduism, Jainism, Buddhism among many others instigates
a deep sense of appreciation for nature and their inclusional part within it. John Fire
Lame Deer, speaks of how the Sioux’s engage in conversations with nature, ‘talking
to rivers, to the lakes and to the wind, as to their relatives’ allows you to ‘experience
nature in the good way, by being part of it.’ (Lame-Deer 1972). Similarly ‘Aboriginal
people do not believe that they end at their skin or fingertips. The earth as mother is
real to them, and their history, culture and purpose are embodied in the land’ (Suzuki
1999). On a parallel basis many shamans engage in visions in order to connect the
human world with the natural world and tie it to other spiritual realms (Sheldrake
2009). Such religions have ‘discovered that they could transcend the separate sense
of ego – and in the process, transcend the suffering it brings.’ (Taylor 2005). Some
religions have even loosely attuned themselves to the notion of the Transfigural;
‘According to the central texts of Mahayana Buddism, emptiness does not differ
from form, and the very emptiness is form. In other words spirit is matter and
matter is spirit’ (Taylor 2005).
Anthropological studies indicate that areas of the world that practice these beliefs,
tend to bare less psychological, economic, political conflict, where communities act
with compassion and gratitude towards their living and non living surroundings.
My time spent in a Hindu village in the Kangra valley of the Himalayas, opened my
eyes to the direct link between such religious values and an inclusive humble way of
living.
However, although the values of such religions are closely intertwined with the idea
of national inclusionality, many of the practices such as isolated meditation lack a
sense of integration, and can develop into aggressive oppositional forms of
Renunciation and Asceticism. ‘They don’t hark back to the pre-fall vision of the
world in a complete way because they don’t see the whole material world as the
manifestation of the spirit force. They focus on overcoming the disharmony of the
fallen psyche. One possible reason for this is simply that people in these groups may
have only partially transcended the fallen psyche ’ (Taylor 2005). Hence this is not a
fully continuous philosophy, but reverts back to a sense of dualism posing the
material world as a separate opposing force from the spiritual world.
Slowly slowly the embracement of such philosophies is migrating to the western
world, as a few individuals and groups begin to tie the east to the west, and
appreciate that it needs not be a battle of wisdom, more than a collaboration of
wisdom. Activist groups such as the global oneness project and the Aga Khan
foundation of Pluralism, have begun to preach the importance of ‘oneness’ and the
benefits of relational symbiosis. Many experimental scientists and mathematicians
such as Dean Radin, Lere Shakunle and Alan Rayner have begun to tie science with
art and the spirit of life, in order to relate it to our natural human neighbourhood in
an inclusional way. This opening of science and logic has been expanding since the
times of the Romantic Movement, which ‘was a protest against hegemony of the
reflexive consciousness. Emanating primarily from the arts and humanities, this
movement celebrated participatory consciousness. The romantics reminded us that
there was another side to life, different from the mechanistic, dehumanizing
worldview that ruled the day. They wrote of love, spirituality and passion, they told
virtues of our lives and feelings’. (Taylor 2005).
Whilst we don’t exist within the optimum inclusional reality or psychological
mindset deemed for a sustainable globe, we are progressing. No longer are their
hangings, pillory, slavery and mass cruelty to children on large scales. Feminist
movements, ecological and environmental movements as well as spiritual resurgence
is taking place, with an increasing emphasis on human and environmental
compassion.
My Experience of Continuity
The value of Continuity became most deeply apparent to me when I was living in a
clinic in Sagoor, a small mountainous village, in the Indian Himalayas. I began to
develop an understanding of the Transfigural, and began to appreciate myself as a
flow within it. The world no longer looked like floating lifeless boxes, rather it took
form in my mind as an inclusive vivacity.
‘I feel an unearthly energy; such beautiful intricately dressed women graze the paddy
fields, as the Buddhist chants heal the soil. The air is full of heart, of happiness, of
solitude, of care, of love, a love so real, a love for the earth, for the people, for the
village. An air that massages me and my skin as I sit on this ledge, making me feel
part of this world, this space to which I am not worthy of. I think I’m in love. Well
maybe. I feel this could heal me. I am happy. I am calm. I am here. For the first time
in 2 years I feel free. Not trapped, not trapped within a disease, an isolation, a
feeling, a pain, a loneliness. But free within a space, a mind, a capacity. Yes I am
Happy.’ (Personal Journal 2009).
I felt an overwhelming sense of beauty, and it made sense, a compassionate sense. In
this epiphanic realisation, there was no conflict in my mind between beauty and
logic. They were one of another, in an intertwined flow weaving through and
through my body. This is when I realised that this is close to the answer to personal,
communal and global conflict. The interweaving of what is conventionally seen as
the opposing, in order to develop an evolutionary symbiotic relationship between
both sides of a coin. Whether it be Nature vs Human, East vs West, Science vs Art,
there is wisdom in all and we can only evolve harmoniously, if we recognise this and
put our narcissistic arrogance to bed.
This experience bore the following poem:
The Sky cries.
The Earth drinks.
A field of Butoh is born.
An autistic utopia surrounds a boy,
Weaving through and through his beard,
As a calm wave of perfection bares a flower.
-(personal poem written in India)-
Conclusion
THERE ARE NO CONCLUSIONS. Only developmental progressions, that
interactively flows between one another. It is our conclusive attitude, which
constantly seeks concrete answers and discontinuously boxes them up, that has lead
to such strong conflict and our drift from reality. It is my view, that it is the
continuity of a ‘question’ that prevents it from becoming obsolete, and allows for a
sustainable and balanced ‘chaordic’ evolution of creativity, within the uncertain
realms of reality. It is this continuity (which values the non-linear cyclical systems of
nature) that ultimately illustrates a deeper understanding of our Natural Human
Neighbourhood………….
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