2002
Clues to Movement and Attitude Control
-- / --
Annex 2 of Navigating Alternative Conceptual Realities: clues to the dynamics of enacting new paradigms through movement (2002)
Introduction
Metaphoric Entrapment (Annex
1)
Clues to Movement
and Attitude Control (Annex 2)
** Clues from
kinetic intelligence and sports psychology
** Clues from
animal locomotion
** Clues from
animal locomotion understood generically
** Clues from
Christian vices and virtues
** Clues from
yogic perspectives on afflictions of the mind
** Clues from
Buddhism
** Clues from
the streetwise and from nonviolence
** Clues from
the martial arts
** Clues from
psychotherapy and game-playing
** Clues from
dialogue
Combining Clues to
Movement and Attitude Control (Annex
3)
Clues to 'Ascent'
and 'Escape' (Annex
4)
Combining Clues to 'Ascent' and 'Escape' (Annex
5)
Conclusion
References
Clues from kinetic intelligence and sports psychology
One approach to recognizing the possibility of intimate relationship to other realities, is to explore clues to understanding how people move in the 'flow world' of process reality -- namely clues from those who engage in dancing, skateboarding, snowboarding, surfing, hang-gliding and other sports requiring balance, coordination and kinetic intelligence. Have they ever been consulted about issues of governance -- as has been the case with jazz musicians (Kao, 1996)?
What is intriguing is that many of these clues can perhaps only be alluded to in aesthetic terms even amongst practitioners. These are extremely difficult to explain. They can be demonstrated -- like riding a bicycle -- but the conceptual shift that enables skateboarders to perform a complex movement has a different locus. And whilst somewhat meaningful in relation to the material world, it is necessary to look elsewhere for their equivalents in the alternative realities that are the concern of this paper -- as has been illustrated in investigation of 'flow' in the case of executives in the organizational world by Mihaly Csikszentmihalyi (Flow: The Psychology of Optimal Experience, 1977 [more]) and others.
Less abstract for many are the preoccupations of sports psychology and the techniques of 'mental game coaching' or 'mental training' for competitive sports designed to get athletes into the 'zone'. This is a term athletes use to describe that state of mind-body unity when they are positive, relaxed, and energized. It is critical for peak performance. When in "the zone," things may seem to slow down, actions become effortless, and things are done without thinking, operating from a deep, instinctual level. They seem to know just what to do, and just do it. This is the state of mind athletes strive for. The goal of sports psychology is make that kind of mental state more readily accessible. It is seen as a secret weapon that can work for everyone [more].
For example, typical problems of athletes noted by Patrick Cohn include: low self-confidence; concentration problems; dealing with pressure; anxiety and stress; lack of motivation; perfectionism; fear of failure; lack of trust; no patience; comfort zones; choking:; intimidation; lack of a routine; lack of self-control; anger; frustration; psych-outs; poor mental preparation; lack of game plan or strategy; and teammate or coach problems. These bear an interesting resemblance to 'hindrances' and 'vices' discussed below, whereas Brian Mackenzie's concerns resemble those of the corresponding 'perfections' and 'virtues'. He emphasizes concentration, confidence, control and commitment (the 4C's) as the main mental qualities that are important for successful performance in most sports [more]:
- Concentration: as the mental quality to maintain focus on the task in hand.
Common distractions are: anxiety, mistakes, fatigue, weather, public announcements,
coach, manager, opponent, negative thoughts etc.
- Confidence: resulting from the comparison an athlete makes between the goal
and their ability. The athlete will have self-confidence if they believe they
can achieve their goal. ( "You only achieve what you believe").
- Control: ability to maintain emotional control regardless of distraction.
Identifying when an athlete feels a particular emotion and understanding the
reason for the feelings is an important stage of helping an athlete gain emotional
control. An athlete's ability to maintain control of their emotions in the
face of adversity and remain positive is essential to successful performance.
Two emotions which are often associated with poor performance are anxiety
and anger.
- Commitment: ability to continue working to agreed goals. Sports performance depends on the athlete being fully committed to numerous goals over many years. In competition with these goals the athlete will have many aspects of daily life to manage including: work, studies, family/partner, friends, social life and other hobbies/sports. Sport commitment can be undermined by: a perceived lack of progress or improvement; not being sufficiently involved in developing the training program; not understanding the objectives of the training program; injury; lack of enjoyment; anxiety about performance - competition; becoming bored; coach and athlete not working as a team; lack of commitment by other athletes.
Clues from animal locomotion
The previous section already points to levels of coordinated understanding of complex dynamic patterns of movement that are difficult to communicate in practice -- even when the consequence can be observed and admired in their performance and style. But before considering other kinds of clues, it is worth briefly reviewing the movements that enable animals to traverse material spaces. The patterns of behavior associated with such movement -- developed over millions of years -- are highly likely to condition and constrain the patterns of behaviours with which humans respond to any new reality.
The structure of animals reflects their locomotor habits, if any, in four distinct environments: aerial (including arboreal), aquatic, fossorial (underground), and terrestrial.
The physical restraints on movement are gravity and drag, although these may be considered negligible in aquatic and terrestrial locomotion respectively. Movement may be achieved by modifications of the body shape (eg squid, eel or leech), by the operation of special appendages, or by drifting according to wind or water currents.
Metaphorically it could be argued that the structure of groups or individual personalities reflects their mode of movement through society, whether through conceptual realms and frameworks, through administrative or behavioural infrastructures, or over the interface between the latter and the former. The restraints on such mobility are inertia, the weight of attachment, or attraction to any particular social setting and the general social resistance acting to inhibit any speech change, although these may be significantly reduced in some contexts. Movement may be achieved by general modifications of structure (e.g. a demonstrating crowd, an infantry manoeuvre, or a tribal war party), by the action of special sections (e.g. public relations, research), or by drifting with the prevailing current of opinion.
There is widespread recognition of individual mobility, of groups 'on the move', if the problems of overcoming resistance to such movements and of 'getting things moving'. There is little explicit understanding of the ways in which groups and individuals move in society, although frequent use is made of such phrases as 'burrowing' (e.g. through archives), 'wriggling like an eel' (e.g. in a negotiation), 'rising' (e.g. above sordid details).
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Aquatic: The structure of aquatic animals reflects
their locomotor habits. In the case of micro-organisms, motion usually involves
the action of flagella or cilia (as planar waves, oar-like beating or three-dimensional
waves), through the extension of pseudopodia, or by sliding or undulating.
The main distinction in the case of invertebrates is between bottom locomotion
(ciliary gliding over mucus, contact-anchor-extend bottom creeping, pedal
contraction waves, peristaltic contraction, and bottom walking) and swimming
(hydraulic propulsion, or undulating all or parts of the body). Fish-like
vertebrates of elongated form (such as eels) use a series of oscillations,
passing from head to tail, to provide propulsion. In those of shorter form
only the posterior half of the body flexes with such contraction waves,
or in other cases only the caudal fin. Stabilization (to prevent rolling,
pitching or yawing) and steering are accomplished using secondary fins.
Tetrepodal vertebrates tend to use fish-like movements of their tails, rotation
of flippers or wings through a figure-of-eight configuration, or alternate
movement of the feet in the case of surface-swimming.
Metaphorically, the structure of affect-oriented groups or individual personalities reflects their mode of movement through the affective and emotional contexts, by which they are supported. Movement of some social actors is characterized by 'waves of emotion', which in some forms is described as 'flapping' or 'fluttering', in others as 'lashing out'. Some characteristic modes are based on 'putting out feelers' (and then shifting into the new context if there is no threat), on various forms of 'social climbing' involving making a firm contact (and using that as an anchor and then as a stepping stone from which the next contact may be reached), or on 'creeping along' over some dependable base to which adherence is assured. Another range of modes is characterized by such terms as 'drifting', 'gliding' or 'undulating through life', and also by such terms as 'wriggling' and 'slithering'; and another by strong rejection mechanisms which force the body in the opposite direction by reaction. In more controlled and directed forms, movement through society is ensured by some kind of orderly alternations between alternatives (e.g. excess and restraint, opening and closure to information, confidence and suspicion, etc) which allows the individual or groups to navigate between Scylla and Charybdis. With greater control, movement may be achieved in several dimensions between several pairs of alternatives. The ways in which such movements may be modelled by the varieties of aquatic locomotion has not been explored, nor have: buoyancy and the reduction in the effort required to overcome inertia; breaking mechanisms; the necessity for continual movement in some cases; surface swimming; depth, pressure and characteristic forms.
- Arboreal: The structure of tree-dwelling animals reflects their locomotor
habits. There are many adaptations for climbing but all require strong grasping
abilities with no leg (or prehensile tail) being moved until others are firmly
anchored. The sequence of alternating movements in climbing is closely related
to that of walking or hopping. Leaping from limb to limb is also similar to
terrestrial saltation. In brachiation (using the arms to swing from one place
to another), the body is suspended rather than being supported, but the pattern
of movements is similar to walking. Birds also use walking and hopping movements
on tree branches.
Metaphorically, the structure of hierarchically-oriented groups or individual personalities reflects their mode of movement through the social and conceptual hierarchies within which they function. Of interest are the range of techniques used to manoeuvre through a tree or a network of interweaving branches of different trees. There is widespread recognition of 'climbing', whether up an organizational hierarchy or in the form of 'social climbing' within an informal network. There is some recognition of 'leaping' from one organizational hierarchy to another, but more widespread disapproval of 'leaping' around within conceptual hierarchies (because of the implied non sequitur). No equivalent use is made of 'swinging' through interlacing organizational or conceptual networks. There is however recognition of group or individual ability to 'perch' on some particular 'branch' of knowledge or other position. Consideration could also be given to: movement from position to position; continuous tree canopies in contrast with isolated clusters; trees as an interface for birds, tree-dwellers and ground-dwellers.
- Aerial (flight): The structure of animals moving through the air
by true flight (in contrast to gliding or soaring) reflects their locomotor
habits. True flight is produced by the simultaneous rotation of the left and
right wings in a circle or figure-of-eight, which has the appearance of alternating
up and down movement. This cycle produces the upward thrust required to overcome
gravity and the forward thrust necessary to overcome drag. Lift is produced
by the unequal velocities of the air across the upper and lower wing surfaces
when the downward and backward phase of the cycle forces the air backward
and the body forward. The actual flight pattern and wing movement varies with
the different insect, bird or mammal species capable of flight. Guidance and
stability are provided by minor alteration in the symmetry of the arched wings.
Metaphorically, the structure of individual personalities or groups reflects their mode of movement in relation to public or peer group opinion. Certain groups with two (or more) opposing factions are able to ensure that the cycle of actions of each is the reflection of the other. The complementary cycles produce the force necessary to counteract public or peer group opinion, enabling the group to rise to a more advantageous social position or move to a new position. The actual cycle of actions employed, how these are generated, and the resulting pattern of movement varies with the different kinds of group capable of this form of movement. Stability and guidance are provided by continually alternating emphasis on each faction (e.g. the correct adjustment at one time may be 'up' on 'right' and 'down' on 'left', which will tend to cell for the reverse immediately afterwards as a counteracting adjustment). Interesting characteristics include simultaneous mirror-image movements of the complementary wings in each pair. Manoeverability is only possible by unbalancing the emphases for an appropriate period of time. Extreme factions of a group are often distinguished as right and left 'wings', especially in the case of political parties. In individual modes of thought, right and left brain forms have been distinguished. A group or programme is recognized as having 'taken off' or able 'to fly' if it is able to coordinate its movements appropriately and overcome the resistance of the environment to that initiative. But although terms such as 'wing' are used, the manner in which such wings function together (rather individually or consecutively) to engender social movement, and guide its development, has not been explored. The counteracting controls, or constraints of one on the other, are in fact the subject of acrimonious controversy. Consideration could also be given to: controlling imbalance to achieve manoeuvrability; flight under a variety of conditions and with different manoeverability requirements; aircraft flight, flap movement; control of yawing, pitching and rolling; . controlled turns; formation flying; takeoff and landing techniques; wingless aircraft and propulsive guidance systems.
- Aerial (gliding and soaring): The structure of animals moving though
the air reflects their locomotor habits. Gravitational gliding by certain
amphibians, reptiles and mammals is based on their ability to increase the
relative width of their bodies thereby increasing the surface area exposed
to wind resistance. Direction is controlled by adjusting the surface area
(braking being achieved by stalling). Soaring is of two types and is restricted
to birds and includes use of gravitational gliding mechanisms. Static soaring
(at relatively high altitudes over land) depends on the presence of vertical
air currents, whether close to a cliff or within free-floating thermal bubbles
(thermals). In the latter case birds spiral downward in the updraft; however,
because the bubble rises faster than the birds descend, the birds are carried
upward, but at a speed less than that of the bubble. When they reach the bottom,
they begin a gravitational glide to the next bubble. They therefore alternate
between circling and straight gliding. Dynamic soaring (at relatively low
altitudes over water) depends on the presence of layers of air of different
horizontal velocity. Speed is acquired using gravitational gliding downwind
from the higher/faster layers, height is then reacquired by turning into the
wind. The pattern is therefore a series of loops inclined to the wind.
Metaphorically, the structure of groups or individual personalities reflects their mode of movement in relation to public or peer group opinion. Certain groups are able to minimize their degree of exposure to public opinion so as to enable them to 'glide' through society with relatively little effort, from a relatively advantageous position to a less advantageous but distant position, such that the potential loss of advantage is reduced by public expectation. The direction of movement is controlled by adjusting exposure to public opinion. Some suitably adapted groups are able to use a rising current of public opinion to carry them up to a more advantageous position from which they can seek out and glide to some other rising current that will enable them to maintain that advantage. Others glide from position to position, increasing their social momentum as they lose their relative advantage, orienting themselves to the prevailing force of public opinion whenever they need to acquire advantage again despite the associated loss of social momentum. Of interest is also the elegant manner in which forces in the environment are used to maintain advantage, or to reduce its loss in the most effective manner. There is recognition of the ability of individuals or groups to take advantage of a prevailing current of opinion and 'ride with it' especially in relation to political issues and research or other fashion. Public opinion is also tolerant of the misdemeanours of those it favours, cushioning the excesses of media stars, creative geniuses and aristocrats as they manoeuvre through the social system, in a manner which is not possible to those without such relative advantage. But whilst such techniques are vital to maintaining the relative social advantage of many individuals and groups, they have not been explicitly defined. Consideration could also be given to: wing span; sensitivity to air currents; control of flight; locating food and recovering height.
- Terrestrial: The structure of animals moving on the surface of the
ground reflects their locomotor habits. Arthropods and vertebrates tend to
move by walking or running, using the legs to support the body off the surface
and to propel it forward. Stability is maintained during this process by a
functional sequence of limb movements which in the fastest case are asymmetrical
in the case of vertebrates (four-legged) and symmetrical in the case of arthropods
(six-legged or more) which are consequently less rapid. Movement by saltation
(hopping) is also used by some vertebrates and arthropods which necessarily
have larger hind legs; four patterns of saltation may be distinguished. Movement
by crawling is used by some invertebrates (using peristaltic locomotion or
contract-anchor-extend locomotion) and by limbless vertebrates. The latter
use one of four patterns: serpentine locomotion (simultaneous lateral thrusts
against solid projections by a body in a series of sinuous curves), concertina
locomotion (used when there is not enough frictional resistance for the serpentine
form), sidewinding locomotion (used over friable sand, such that only portions
of the body remain in contact with the ground), and rectilinear locomotion
(using movement of scales beneath the body in contraction waves from head
to tail).
Metaphorically, the structure of praxis-oriented groups or individual personalities reflects their mode of movement over social terrain. To reduce resistance to such movement, the group may only interface with its programme through a succession of complementary policies. These may each be discarded once their immediate objectives have been achieved but may be reimplemented in a modified form to achieve subsequent objectives. Stability is maintained by appropriately ordering the process of implementing and abandoning such complementary policies. An alternative procedure, rather than maintaining continuous contact with the social terrain and its constraints, is to undertake a discontinuous succession of policy leaps thus by-passing obstacles which might otherwise prove impassable. Another alternative is to ensure that all parts of the group are in continuous contact with the terrain and to coordinate the manner in which they each act on it in order to move the group forward. Of interest is also the manner in which support, propulsive and stabilizing functions are distinguished and coordinated. In China official use has been made of the metaphor of 'walking on two legs' as well as of the 'great leap forward'. But in general there is little understanding of how the relationship between contrasting policies is to be coordinated. It is as though the different legs win in competition for the right to move forward. This is a guarantee of instability and discontinuity in two-party systems and of confusion in multi-party systems. This clarifies the frequent repeat that society can only advance at a 'crawling' pace. The metaphor also throws light on the debate between those who favour organizations in which all sections deal with practical issues and those favouring specialized sections for such contact. Consideration could also be given to the contrast between the evolutionary relationship between different forms of movement and the effectiveness of particular forms in particular environments.
- Fossorial (underground): The structure of fossorial (burrowing or
boring) animals reflects their locomotor habits. Invertebrates and vertebrates
have evolved a number of different locomotor patterns to penetrate soil, wood
or stone. Some invertebrate (such as worms) may burrow using peristaltic locomotion
generated by the alternation of longitudinal- and circular-muscle contraction
waves flowing from head to tail. Others (such as molluscs) use the contract-anchor-extend
method. In the case of reptiles and amphibians, burrowing is accomplished
by alternating head movements, whereas in the case of mammals digging is achieved.
Metaphorically, the structure of infrastructure-oriented groups or individual personalities reflects their mode of movement through relatively dense social or information structures characterized by complex procedures (whether of a modern administration or some traditional body) or by large quantities of minimally ordered information (as in any system of archives). Also of interest are the tunnels resulting from such movement. Terms such as 'barrowing' and 'boring' are frequently used, whether in relation to working through large quantities of data or to the penetration of some complex social structure. The terms 'bookworm' and 'mole' (as applied in espionage) reflect these perceptions. Little attention has, however, been given to the range of ways in which such movements are accomplished. Consideration could also be given to the contribution of the earthworm to soil fertility; movement of reptiles and insects through friable sand without resulting in tunnels; wood borers.
The past decade has seen an explosion of interest in the study of animal movement to provide credibility to special effects in movies, and in virtual reality presentations.
Clues from animal locomotion understood generically
What is required is a classification of such movements in their most generic sense as a basis for understanding of how they both enable movement and define experience of the space in which such movement occurs.
Movement with respect to physical space is in many ways replete with learnings for movement with respect to any alternative reality. In the case of walking, for example:
- One foot is moved forward to a position at which it can bear the full weight of the body.
- The other foot is then brought forward, past the first, to a new position at which it can in turn bear the full weight of the body. The arms are moved in such a way as to act as a counterbalance.
- As a result of these movements the body can be moved forward at a constant pace.
- Although in places of difficulty the attention may be focused on the movement of one of the feet, normally attention is focused on the movement of the body as a whole.
A special sequence of movements is required when climbing. This is especially evident when climbing up between two smooth parallel walls (a 'chimney' in mountaineering terms). The climber has to ensure that there is sufficient pressure against both walls to enable him to move upward in succession his hands, feet or body. Variants are evident in the case of climbing through trees. But the important insight is associated with the need to attach the limb to a surface whilst another limb is detached from that surface, and then to repeat the alternation between attachment and detachment.
Metaphorically, for example:
- One policy may be promoted and implemented to bring society forward to a new position.
- Eventually however the momentum of this displacement requires another distinct policy to be brought into play to prevent loss of balance and to carry the society even further forward.
- During this latter phase the first policy must necessarily conserve the achievements made although the weight attached to this role is gradually phased out in anticipation of a reinterpretation of this policy to take the society even further forward.
- Whilst attention is clearly required on the formulation and implementation of each policy, particularly at points of crisis, the progress of society is best guided in terms of the movement as a whole to which both policies contribute, but for which neither is sufficient by itself.
The smooth transfer of weight from one foot to the other with each foot alternately bearing the weight and then giving it up to the other. The counterbalancing movement of each arm in harmony with the opposing leg. Progress is measured by the number of alternations made. The metaphor of "walking on two legs" has been used in China to describe a policy of technological dualism. The present attitude of policy advocates may be likened to the attempt to move forward with one foot only - whether it be the right or the left. This can only be achieved by hopping - provided balance can be maintained. Policies have to be relinquished in favour of an alternative and then renewed to fulfil a new role. This is also true of any "alternative". Consideration could also be given to: more legs (4-legged, 6-legged, etc. animals); legless movement (serpentine); learning to coordinate walking movements; drunken or spastic lack of coordination; limping, paralysis and other obstacles to free movement; number of counteracting muscles required; evolution of types of movement; monkey movement through trees by swinging from the branches by the hands only.
The development of society may be seen as the upward movement between any two constraining extremes (e.g. idealism and materialism) which offer no permanent foothold. Developmental movement may be achieved by ensuring that there is sufficient pressure against both extremes to guarantee a temporarily secure or stable position from which a portion of society may be moved forward. Of interest is the sequence of movements required for such a climb to be successfully made, especially when the climber has to rest periodically. The way in which different portions of the climber's anatomy (hands, feet, body) change their function from applying pressure to moving upward. The basic requirement that there always be sufficient counteracting pressure against both wall. t As with the walking metaphor, the prevailing attitude may be likened to that of a climber attempting to get up a chimney by attempting to cling to the one favoured wall and to avoid touching the other (perceived as anathema). A skilled mountaineer can do this by inserting spikes in the favoured wall. Much less skill is required to climb using pressure on both walls. Consideration could also be given to: a climber with more extremities; climbing up a multi-dimensional chimney with N walls and N-1 directions in which to 'fall down'.
Clues from Christian vices and virtues
As indicated earlier, a particularly interesting possibility is offered, ironically, by the patterns of vices and virtues traditionally articulated by different religions from West and East. Understood slightly differently -- primarily as experiential, rather than as moralistic, behavioural guidelines -- these might well suggest fruitful and less fruitful ways of navigating experientially in other realities. The question is how to decode them.
One approach is to use them as templates through which to identify the 'virtues' and 'vices' of particular movements in sports like those named above -- just as there are virtues and vices in driving an automobile or successfully piloting a helicopter. This approach is in fact prefigured by various sports psychology books on acquiring the appropriate attitude essential to better performance (cf the many books on the "Inner Game" of tennis, golf, bowling, soccer, skiing, etc.) [more].
The articulation of generic virtues and vices of movement should then offer insights into those of the flow and other worlds -- providing a key to how the classic virtues and vices can be understood experientially as necessary disciplines for navigational purposes (see also). For example:
- Hope: appropriate to the successful achievement of any innovative manoeuver
- Will: appropriate to engaging in a challenging manoeuver
- Purpose: appropriate focus for the execution of a manoeuver
- Competence: appropriate discipline for structuring a manoeuver
- Loyalty: appropriate attitude to peers, predecessors, successors and "tradition"
- Love: appropriate attitude to execution of the process itself, but also in relation to others
- Care: appropriate concern for the consequences of any manoeuver
- Wisdom: appropriate contextual insight interrelating the above
- Despair: undermining hope and the ability to undertake a manoeuver
- Anger: undermining concentration and focus on execution of the manoeuver
- Greed: overambitious incautiousness, distorting relationship to others, undermining judgement
- Envy: excessive focus on others, distorting own initiatives
- Pride: excessive self-focus and insensitivity to context (literally "before a fall")
- Lust: disrespect for the process, but also for its significance for others
- Apathy: inability to "get one's act together"
- Excessive consumption of resources, especially energy
It is interesting how the moralistic focus of Christian dogma has served to reveal and conceal vital insights. It is indeed the case that ability to embody virtues may well enable a practitioner of a sport to hold to a higher order of discipline -- as proponents of Christianity might well stress in emphasizing 'character building'. However it is also the case that superb practitioners may acquire those same kinetic insights elsewhere in a manner totally unrelated to Christian teachings. Whether through that discipline the person acquires a maturity and mode of being that is subsequently associated by others with virtue, labelled 'Christian', is another matter -- even if the person is effectively an atheist or indulges in practices of which the moral would severely disapprove.
Clues from yogic perspectives on afflictions of the mind
Classic texts such as the Yoga Sutras of Patanjali stress that suffering stems from desire, attachment, fear and certain unconscious universal constructs, existing in unliberated human minds. These constructs or afflictions (called Kleshas), are crystallized thought-forms according to Patanjali (Sutras 2: 1, 2, 4) [more]. They may however be usefully reviewed for insights into how they inhibit, or can be used to enable, new patterns of movement in previously unrecognized conceptual spaces.
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Ignorance (avidiya): The primal and all-pervading ignorance preventing awareness is experiential, not conceptual, in nature. It is pure, all pervasive, immanent, and transcendent, radiating from the core of our being. Ignorance is thus the modality by which we are separated from the embracing flux of the eternal now wherein the frictions of separateness are in dominant operation causing discomfort, desire, craving, dissatisfaction, restlessness, and anxiety. The problem of stasis arises when we become conditioned (habituated) to seeing the world, explaining our existence, and identifying with this narrow perspective. When familiarity with duality becomes confused with security, we start to demand (or mistake) our obscured and limited familiar "state of reality" in place of unobstructed clarity, true vision, or the real thing.
Clearly ignorance is a prime factor in inhibiting effective movement into alternative realities, or within them. It is especially noteworthy in the case of those who block out information on the existence of such realities, particularly information from those who have experience of them. It might be argued that many alternative approaches to current economic, employment, environmental and other problems have degrees of viability that those locked into a mainstream perspective are quite unable to detect. Paradoxically a form of ignorance is however vital in arousing curiosity to encourage movement. When moving it is also important to accept ignorance of the surprises that the future may bring -- even to the degree of recognizing that an apparently secure hold may not be secure.
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Egoism (asmita): This is the false identification of separateness or aloneness. This single thought of a limited self is enormously convincing because it pervades the entire body-mind complex. It is the nature of this individual "I-am" sense, or ego, to identify with something and become attached to it. The result of this ignorance of our true nature is thus our misidentification with some aspect of limited existence, which is inherently painful because it is incomplete. Once this misidentification occurs, the whole perception of reality is altered, so that the entire universe is divided into "me" versus "not-me" and the objects of experience are divided into "mine" and "not-mine". This is the result of the more specific process of confusing the inherently transpersonal powers and processes of consciousness with that of individual intellectualization or cognition which then results in false or faulty identification with fragmented existence -- a sense of a separate "I" or ego.
Misidentification with some limited aspect of existence (or model) attaches identity to that feature so as to inhibit movement. In these terms, any movement would call for relaxing attachment to one such feature or framework to enable attachment to others as appropriate. The framework may be a group, a place, a career, a relationship or a belief system -- from which identity cannot be effectively disconnected. Identity is then bounded and defined by such a framework and is not free to be defined in any other way. But again, paradoxically, unless identity is attached to some limited feature it is problematic to consider moving it with respect to others or the whole. The challenge is to make such identification temporary rather than permanent, namely to be able to 'don and doff' it as required by the situation -- as is done with clothing to permit movement under different weather conditions. -
Attraction to appearance (raga): This is the attraction or attachment to the appearance of objects. It is the specific false identification that tells us that objects of attraction will bring about happiness. It is the illusion that conjoining to, identifying with, or possessing separate I-It objects will provide fulfillment i.e., attraction/attachment. This creates in us a pattern of acquisition: we began to pursue human relationships, knowledge, wealth, status, power-anything which might be capable of enlarging and protecting our fragile individualized existence. But because change is the nature of creation, all objects within it are impermanent, and thus subject to loss at any moment.
When a particular form of appearance is considered more attractive than others, this necessarily inhibits movement governed by other attractors -- notably those that are less tangible or visible. Attractive aspects may also prove to be a very effective camouflage for unattractive values, whereas unattractive features may disguise qualities of greater value. But again, paradoxically, appearance may be a vital guide to movement -- offering directionality -- in the absence of any other information, if the need for continual vigilance is recognized.
- Repulsion (dvesha): This is repulsion, hatred, and aversion.
In experiencing an object which gives us pleasure, we become attached to
that pleasure, and desire to experience it again. When the experience becomes
unavailable to us, we feel pain. If after repeated efforts we are not successful,
but our attachment remains strong, our pain and anger turns to depression,
helplessness, and finally hatred of ourselves and the world. This is based
on the confusion that possession of, or identification with, other objects,
the fear of losing objects, the change of states from one false identification
to another, or the loss of formerly possessed objects, will bring about
pain or sorrow
Obsession with forms that have proven to be repugnant can indeed become obsessive, thus inhibiting movement because of what is effectively an attachment. But again, paradoxically, aversion in some form is necessary as a platform from which to push off into some other experience. Learning what has proven to be unsatisfactory can be a vital prelude to movement and can provide some useful impulse to move -- offering the resistance or friction against which action can be taken.
- Fear of the unknown (abhinivesha): This is the fear of death
and the clinging to life as it is known. It is the insecurity and fear of
the unknown and death. Because of raga and dvesha, a tremendous,
habitual outflowing of energy and attention through the senses to the objects
of external world is set up. As long as the individual thinks that consciousness
is limited to bodily existence, he is forever at the mercy of forces beyond
his control, snatching a little happiness here and there but always aware,
even if it is on a subconscious level, that sooner or later the body will
die and the vehicle of experience will be no more.
Distinct in some ways from ignorance, is the fear of change itself. Change necessarily affects the individual in ways which may be experienced as a form of death when life until then was associated with a particular pattern of experiences. But again, paradoxically, such fear can be a vital stimulus -- even experienced as the essence of living -- as in the case of risk taking of any form, but notably in dangerous sports and the undertaking of any initiative (including stage-fright) or process of discovery.
Clues from Buddhism
Five hindrances (pañcanivarana): This is the principal classification used for the obstacles to meditation, because of the way these hindrances hinder and envelop the mind, preventing meditative development in the two spheres of serenity and insight. They are also referred to as: obstructions, corruptions of the mind which weaken wisdom. In the list below, two of the five are subdivided (making a total of seven) reflecting additional traditional distinctions.
Each hindrance impedes in its own way the mind's capacity for concentration. It is in this sense that they provide clues to how to posture awareness to move in other ways in other spaces, whether these are academic studies, training in martial arts, or exploration of other cultural spaces:
-
Sensual desire (kamachanda): the desire for
sense pleasure: pleasant forms, sounds, smells, tastes and tangibles. It
ranges from subtle liking to powerful lust. It is closely associated with
greed. It is readily understandable that inability to detach from the stimuli
in one environment directly prevents any ability to move to, or within,
the framework of another space where pleasure may manifest in other ways.
Understanding 'pleasant' and 'unpleasant' in one environment
may have survival value, as with valuing water in a desert. However such
attachment would be quite problematic for navigation in a tropical delta.
-
Ill will (byapada): signifies aversion directed
towards disagreeable persons or things. It can vary in range from mild annoyance
to overpowering hatred. It is closely associated with hate. As with desire,
aversion can itself become a form of attachment to a particular framework
of mode of behaviour which because of its obsessive quality holds the person
in that reality and prevents them from recognizing, moving to, or within,
the framework of another space.
- Sloth (thina): dullness, inertia or mental stiffness. This
is an obvious inhibitor to any form of movement, whether in physical, mental
or existential spaces.
- Torpor (middha): indolence or drowsiness. As with sloth, this
is an obvious inhibitor to any form of movement, whether in physical, mental
or existential spaces. Both may however conceal skills vital when patience
is required in anticipation of movement at an appropriate moment.
- Restlessness (uddhacca): excitement, agitation or disquietude.
This is an obvious inhibitor of any form of effective movement (notably in
sports) that calls for attentive control, concentration and a sense of timing
-- especially when periods of non-movement are required to enable a shift
into another mode (as with jumping onto a passing vehicle). But it may be
vital to certain forms of vigilance and search patterns of movement.
- Worry (kukkucca): the sense of guilt aroused by moral
transgressions. No one that is required to engage in a complex pattern of
movement can afford to have their concentration distracted by matters from
the past, however important. To the practitioner of a sport, the injunctions
would be: 'put that out of your head' and 'get focused'
on what you need to do. On the other hand, patterns of exhausting worry have
often proven a vital prelude to creative, intuitive breakthroughs.
- Doubt (vicikiccha): uncertainty with regard to guiding principles.
Any form of movement, and notably movement into a different conceptual reality,
requires a degree of confidence -- typical of that of the practitioner of
an extreme sport. On the other hand, doubt may be an essential prerequisite
to any form of re-assessment of a current position in the light of challenging
information from another framework. No doubt, no dialogue!
| Ten perfections (paramis) | ..................... |
Ten fetters of existence |
| Generosity (dana) | Self-delusion | |
| Morality (sila) | Doubt | |
| Renunciation (nekkhamma) | Clinging to ritual | |
| Wisdom (panna) | Sensuous lust | |
| Energy (viriya) | Ill will | |
| Patience (khanti) | Greed for fine material existence | |
| Truthfulness (sacca) | Greed for immaterial existence | |
| Resolution (adhitthana) | Conceit | |
| Loving-kindness (metta) | Restlessness | |
| Equanimity (upekkha) | Ignorance |
In various Buddhist traditions, considerable importance is attached to fundamental afflictions as the cause of suffering (and as responsible for maintaining the cycle of rebirth). All other problems are seen as engendered by them. In the Visuddhimagga (Buddhaghosa, 5th century AD), the following detailed checklist is given (followed there by indications of which forms of knowledge ensure release from them in each case). The seeming duplication is due to the emphasis on the different ways a limited set of problems acts, as indicated by the often metaphoric categories:
- Fetters: greed for material benefits, greed for non-material benefits, conceit/pride, excitement/agitation, ignorance, delusion of selfhood (false view of individuality), doubt, susceptibility to rites and rituals, greed for sense desires, and resentment. -
- Corruptions/Defilements: greed, hatred, delusion, conceit/pride, false view, uncertainty, mental sloth, excitement/agitation, consciencelessness, shamelessness.
- Wrongnesses: wrong view, wrong thinking, wrong speech (falsehood), wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, possibly together with wrong understanding of deliverance and wrong knowledge.
- Worldly conditions (despondency/servitude to states): gain, loss, fame, disgrace, pleasure, pain, blame, praise.
- Meannesses (kinds of avarice): avarice about dwellings, families, gain, dhamma, praise.
- Perversions (reversals): perversion of perception, of consciousness, and of view (whereby, in each case, the inappropriate is misapprehended as the appropriate).
- Ties: covetousness, ill-will, susceptibility to rites and rituals, dogmatic misinterpretation of truth.
- Tendencies to inappropriate action: partiality (desire/zeal), hatred, delusion, fear.
- Bonds (cankers/yokes/floods): sensuous lust, lust for rebirth, wrong views, uncontrolled sensuousness, being swept into becoming, difficulty of overcoming.
- Hindrances: sensuous desire, ill-will, sloth/torpor, distraction (agitation/worry), doubt.
- Misapprehension/Wrong views: ignoring essentials in favour of non-essentials.
- Graspings/Clingings: clinging to views, susceptibility to rites and rituals, clinging to selfhood, desire.
- Inherent tendencies/Biases: sensuous passion, resentment, conceit/pride, false view, doubt, craving for existence, ignorance.
- Stains/Taints: greed, hatred, delusion.
- Courses of immoral action: life-taking, theft, sexual misconduct, lying, slanderous speech, harsh speech, gossip, covetousness, ill-will, wrong view.
- Immoral states of consciousness: eight rooted in greed, two rooted in hate, two rooted in delusion.
Clues from the streetwise and from nonviolence
The above clues suggest the possibility of a (thought) experiment in identifying the generic range of conceptual skills that might be required to navigate alternative reality of any kind. Would decoding virtues and vices provide such a checklist and, given such a list, how could the items on it be organized into a coherent 'streetwise' mode of conceptual behaviours? It is one thing to know what to do when riding a bicycle or piloting a helicopter, it is a completely different matter to do so successfully. The checklists provided in an earlier paper [more] are too general and need to be given much greater focus, inspired to a far greater degree by learnings from those with a high order of kinetic intelligence -- and notably those in the martial arts, or those who are indeed 'streetwise' in the conventional sense, and necessarily capable of responding rapidly and vigilantly to unusual situations. Other sources of insight might include mentors of guided meditations or shamanic explorations.
It would be helpful therefore to be able to draw upon a consolidated set of guidelines to those (like the streetwise) whose survival depends on an alternative (possibly violent) pattern of behaviour, or to those who seek to interact in new ways in order to engender a new framework, as in the case of practitioners of non-violent responses in potentially threatening situations. Some dispute the need for such guidelines [more].
It is interesting that the distilled articulation of guidelines to nonviolence, notably on the occasion of major demonstrations [more], tends to follow the style of injunction similar to the articulation of virtues or the 10 Commandments. For example:
- Our attitude will be one of openness, friendliness, and respect towards all people we encounter.
- We will use no violence, verbal or physical, toward any person.
- We will not damage any property.
- We will not bring or use any drugs or alcohol other than for medical purposes.
- We will not run.
- We will carry no weapons. [more]
There is a focus on what should not be done in order to exhibit nonviolence [more; more; more] and a focus on exhibiting essentially static qualities in performing any associated peacekeeping role [more]. Where efforts are made to articulate a more proactive role [more], they tend necessarily to focus on visible actions rather than the dynamic attitudes sustaining such actions and enabling innovative responses (as extolled in martial arts philosophy)
Gandhi's major contribution in articulating and implementing a style of nonviolence, as a basis for his strategy of civil disobedience, was based on the Hindu doctrine of ahimsa. Its practitioners, or satyagrahis were expected to give their lives in efforts to quell violence if it erupted. Gandhi interpreted ahimsa broadly as refraining from anything at all harmful. "The principle of ahimsa is hurt by every evil thought, by undue haste, by Iying, by hatred, by wishing ill to anybody. It is also violated by our holding on to what the world needs." Thus even greed and avarice can violate ahimsa. Nonviolence has a great spiritual power, but the slightest use of violence can taint a just cause. The strength is not physical but comes from the spiritual will [more]
The following is Gandhi's summary of the implications of nonviolence:
- Nonviolence is the law of the human race and is infinitely greater than and superior to brute force.
- In the last resort it does not avail to those who do not possess a living faith in the God of Love.
- Nonviolence affords the fullest protection to one's self-respect and sense of honor, but not always to possession of land or movable property, though its habitual practice does prove a better bulwark than the possession of armed men to defend them. Nonviolence, in the very nature of things, is of no assistance in the defense of ill-gotten gains and immoral acts.
- Individuals or nations who would practice nonviolence must be prepared to sacrifice (nations to the last man) their all except honor. It is, therefore, inconsistent with the possession of other people's countries, i.e., modern imperialism, which is frankly based on force for its defense.
- Nonviolence is a power which can be wielded equally by all-children, young men and women or grown-up people, provided they have a living faith in the God of Love and have therefore equal love for all mankind. When nonviolence is accepted as the law of life it must pervade the whole being and not be applied to isolated acts.
- It is a profound error to suppose that whilst the law is good enough for individuals it is not for masses of mankind.
The fundamental tenets of Martin Luther King's philosophy of nonviolence include [more]:
- Nonviolence is not passive, but requires courage;
- Nonviolence seeks reconciliation, not defeat of an adversary;
- Nonviolent action is directed at eliminating evil, not destroying an evil-doer;
- A willingness to accept suffering for the cause, if necessary, but never to inflict it;
- A rejection of hatred, animosity or violence of the spirit, as well as refusal to commit physical violence; and
- Faith that justice will prevail.
But even the Six Steps of Nonviolence [more] associated with these tenets appear to avoid any discussion of the dynamic attitudes required in practice. Such attitudes are however clearly called for in a review, from a Gandhian perspective, of the possible responses to bullying [more]. According to Gandhi, through their mentors: 'Just as physical training was to be imparted through physical exercise, and intellectual through intellectual exercise, even so the training of the spirit was possible only through the exercise of the spirit. And the exercise of the spirit entirely depended on the life and character of the teacher.'
Clues from the martial arts
It is from the philosophy and practice of certain Eastern martial arts that more precise insights into these dynamic attitudes can be obtained. a major example is aikido as developed by Morihei Ueshiba (see Mitsugi Saotome. The Principles of Aikido, 1989). According to the claims for aikido, for example :
'The idea of a non-violent martial art seems at first to be paradoxical and self-contradictory. But in this respect, aikido is perhaps the most unique and beautiful of all the martial arts: it is defensive and non-aggressive both in its philosophy and techniques, yet incredibly versatile and practical. Aikidoists do not try to initiate attacks, win fights or defeat opponents. Instead, they seek to control and neutralize an attack not through sheer physical strength, but rather through flowing circular motions that blend with the energy of an attack and redirect that energy back against the attacker. Instead of directly controlling an attack, the techniques of aikido are designed to harmonize with the power and direction of the attack and convert it into a force that will unbalance the attacker and render him or her helpless. Attacks are then neutralized by the use of various wristlocks and arm pins, rather than crippling kicks or blows. Aikido practice is as much a mental and spiritual exercise as well as a physical one.' [more]
The question is how to clarify the nonphysical dynamics of 'through flowing circular motions that blend with the energy of an attack and redirect that energy back against the attacker'. An extremely useful step in this direction has been made in Eri Izawa's Aikido Principles Transposed Up Into the Realm of Spirit [more]. Also of interest are the insights offered in training in Tai Chi Chuan, notably the levels of insight acquired through 7 steps [more].
Such insights are not well reflected in the collection of aikido insights in response to 11th September [more]. Of more relevance is the work of Neil Bodine Interest-based Aikido: taming the positional tiger [more] who explores application of these principles. Work by Percy L. Julian, Jr. on understanding the principles of aikido provides a theoretical construct for their application in a mediation context in dealing with aggression, in developing strategic interventions, in maintaining flexibility and in developing dynamic ways of thinking about their role in the mediation process. An article in the International Bulletin of Political Psychology (Vol.10 No.13 Apr 13, 2001) draws attention to the influence of Vladimir Putin, as a practitioner of judo, on Russian foreign policy, in contrast to that of the USA as influenced by 'weight machines' [more].
Clues from psychotherapy and game-playing
It is curious, although understandable, that martial arts necessarily frame interaction with others in terms of vulnerability to attack. Use of the term kata for the nature of the response precludes responses that are not associated with attack -- even though kata may be understood more generally as 'how one is to behave'. The many katas that are the basis for a martial art neglect responses in situations that are recognized in transactional analysis (Eric Berne. Games People Play: the psychology of human relationships, 1968) [more]. It is is also interesting that one martial art, kenpo, stresses the way in which it combines the different katas together, like letters in an alphabet of behaviour, as a 'cursive' script. Rather than isolated 'print' letters, one letter is blended with and seems to come from the preceding one. Both straight and circular lines are used. This combination avoids hesitations between katas. Rather, it all flows along, continuously, and speed is enhanced. A good martial arts system combines the best of both elements found in writing [more].
Berne defined certain socially dysfunctional behavioral patterns as "games". These repetitive, devious transactions are intended to obtain strokes but instead they reinforce negative feelings and self-concepts, and mask the direct expression of thoughts and emotions. Berne tagged these games with such instantly recognizable names as "Why Don't You, Yes But," and "I'm Only Trying to Help You." The series of transactions in a game includes the following elements (defined by Ian Stewart, Vann Joines in TA Today: A New Introduction to Transactional Analysis, 1987):
- Con: a transactional stimulus which on the psychological level conveys an invitation into game-playing
- Gimmick: a transactional response which on the psychological level conveys that the person has accepted an invitation into game-playing
- Switch: a point in a game at which the player changes roles in order to collect his or her payoff.
- Crossup: the moment of confusion experienced by a game-player immediately after the switch, leading to
- Payoff: the racket feeling experienced by the player at the close of the game, namely a set of scripty behaviors, intended outside awareness as a means of manipulating the environment, and entailing thus the person's experiencing a racket feeling
Other clues are provided by the variety of transactions between client and therapist in psychotherapy. For example, the interpersonal principle of complementarity specifies ways in which a person's interpersonal behavior evokes restricted classes of behavior from an interactional partner, leading to a self-sustaining and reinforcing system [more].
Clues from dialogue
A game may not necessarily be experienced in terms of an attack, although when it is it may be primarily an emotional or mental attack (also of great interest in martial arts). It would be useful to explore the relationship between katas and such games. But this still excludes patterns of nonphysical interaction that are not fruitfully framed as an attack but may call for skilled patterns of response.
An important source of insight in this respect is etiquette, notably as it relates to patterns of dialogue that are not simply characterized as game-playing. Wilton S Dillon of the Smithsonian Institution, in More than Civility (1999), focuses on how the dynamics and civility patterns of human organizations are profoundly influenced by gift exchange, namely how gift-giving and reciprocity are handled in different historical and cultural settings to constitute a vital clue to promoting a civil society and to successful relations between one culture and another [more]. Dillon sees the key question as: Does civility as a lubricant depend on how people remember and handle their gifts, debts, and obligations? The assumption is that reciprocity is an essential ingredient of civility. Could it just be possible that gift exchange among humans, if properly managed, might help deter violence and promote civility as an alternative?
Dillon contrasts Quaker civility with the mainstream cultural habits described in Deborah Tannen's The Argument Culture: Moving from Debate to Dialogue (1998):
[There is] a pervasive warlike atmosphere that makes us approach public dialogue...as if it were a fight....Our spirits are corroded by living in an atmosphere of unrelenting contention--an argument culture...an adversarial frame of mind...the assumption that opposition is the best way to get anything done.
Dillon sees her observations as resonating with those of Daniel Yankelovich The Magic of Dialogue: Transforming Conflict into Cooperation (1999) :
I am troubled by the growing power of the forces dividing Americans from one another, fragmenting our culture....[A] certain kind of dialogue can counterbalance the worst effects...create better understanding among people with divergent views...create new possibilities in personal relationships and community. [more]
Thus advocating dialogue falls nicely into the gift-exchange metaphor. Partners in a dialogue, coming out of fiercely partisan positions, in government, business, academia and the media, may learn to reciprocate with "gifts" offered for the common good. However this focus on essentially bilateral exchange loses the evolutionary and transformative dimensions associated with game-playing and martial arts. These dimensions are integrated in other ways in Timothy Wilken's A Gift Tensegrity [more] and in Stafford Beer's Beyond dispute: the invention of team syntegrity (1994) [more; more; more].
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