20th May 2007 | Draft
Potential Misuse of the Conveyor Metaphor
Recognition of the circular dynamic essential to its appropriate operation
- / -
Augmented version of arguments in Psychosocial
Energy from Polarization within a Cyclic Pattern of Enantiodromia.
To be published in an abridged form under the title Misuse
of the Potential of the Conveyor Metaphor: recognition of the circular
dynamic essential to its operation in Journal
of Futures Studies: epistemology, methods, applied and alternative futures,
12, 1, August 2007, August 2007, pp. 109-130
Conveyor belt metaphor
Management challenge to "conveyor belt" thinking
Comparison with the Great Ocean Conveyor Belt -- and the Gulf Stream
Paternoster lifts and caterpillar tractors
Educators as knowledge conveyors?
Linear view of time: another conveyor belt?
Population conveyor -- towards Armageddon?
Challenge to comprehension
"Ocean of Emancipation"
Global Conveyor, Rainbow Serpent and Ouroboros
Representing the set of spiritual traditions
Mapping spiritual traditions onto ocean currents: a tentative exploration of possibilities
Plasma conveyors and cognitive fusion: the interfaith challenge?
Right of return: an "identity conveyor"?
Spiral staircases and screw conveyors
The "conveyor belt" is used metaphorically in the light of the common experience of people conveyors in enclosed public spaces. However the experience of such conveyors obscures important dynamic characteristics fundamental to the viability of such technology. These features may be understood as a vital enrichment of the metaphor to preclude dangerous simplifications in the dynamics of situations where the metaphor is typically applied.
In developing this argument, a comparison is made between the application
of the metaphor to spiritual development, to market operation, to linear time,
and to an understanding of the operation of ocean conveyors -- most notably
the Gulf Stream. In all these cases the impoverishment of the metaphor,
as currently used, fails to reinforce an understanding of a vital circular
dynamic (with its necessary transformative "twists").
These may be essential to more insightful strategic responses to situations,
such as the drugs trade or population dynamics, where the metaphor may typically
be used as a simplistic explanatory device -- reinforcing articulation of simplistic
The following critique of the "conveyor" metaphor is in the spirit
of the extensive analysis by George Lakoff and Mark Johnson (Metaphors
We Live By, 1980) of the implicit cognitive framing associated with
common use of the "container" and "conduit" metaphors.
Conveyor belt metaphor
Spirituality: a startling new role for religion in the modern and postmodern
world, Shambhala, 2006) has
a widely referenced key chapter on "The Conveyor Belt". It focuses on
the role of the traditional religions as a sacred "conveyor belt" to
move people through all the stages of psychospiritual development --
a developmental conveyor belt. Wilber sees it as "quite
possibly, the single greatest problem facing the world... fixing this problem, if there is a fix, would
provide a startling new role for religion in the modern and postmodern
(12 June 2006).
As discussed elsewhere (Psychosocial
Energy from Polarization within a Cyclic Pattern of Enantiodromia,
2007), there is however no mention of the "twist" that
has been so vital to industrial conveyor belts. In fact there is seemingly
no recognition that a conveyor belt has to move in both directions if
it is to sustain its ability to "convey" in one direction --
with the return (unconscious?) movement typically invisible from the "active" (conscious?)
This example highlights the tendency to use the metaphor to illustrate "one-way", "one-sided" movement
-- a developmental conveyor belt in Wilber's case. It is then assumed that
those on any such people conveyor may well be unaware of the necessarily hidden
reverse motion -- and that this lack of awareness is of no significance. Otherwise
explored, such "unconsciousness" is the subject of a study by John
Ralston Saul (The
Unconscious Civilization, 1995). This suggests that the use
of the metaphor typically exemplifies such unconsciousness, as illustrated
by other issues:
- in the drug trade the focus
is on the problematic movement of the drugs, but not on whether the
demand for them is problematic (Kevin Nelson, 'It's
Like a Conveyor Belt', AlterNet,
11 August 2003).
- the expression "global conveyor belt" has been applied
to the movement of qualified health personnel from developing countries
- the expression "conveyor belt artists" has been applied where too
many graduates want to be famous artists without first learning their
- a "conveyor belt" has been used (originally by Leonard Zeskind,
1992) to describe the process of recruiting and indoctrination of Christian
- labour exploitation has been described in terms of the metaphor, as by
Christa Wichterich (The
Globalized Woman: Reports from a Future of Inequality,
1998) whose chapter on 'The
Global Conveyor-belt', looks at women's work in labour-intensive production,
as it has shifted 'from Northern Europe to Portugal, Greece and North Africa,
from Japan to South and South-East Asia, and from the United States to Central
America'. Also Amarjit
on the Global Conveyor Belt: women workers in industrialising Malaysia,
Asian Studies Review, 2000)
- William C Rhoden ($40 Million Slaves: the rise, fall, and redemption of the Black Athlete, 2006), notes the: "white people's denial of black business ability while they continue to profit from black athletic skill; black athletes' training in high school, college and the pros [what he calls the 'Conveyor Belt'] to think only about individual success, never about a system that distributes power unequally; and how even today, professional basketball - controlled by whites, dependent on blacks (for the present) - resembles a plantation, albeit one on which the "slaves" earn millions, as long as they don't notice who's running the show".
- the Director of the Center for Eurasian Policy of the Nixon Center, Zeyno Baran (Hizb ut-Tahrir: Islam's Political Insurgency, 2004) asserted that Hizb ut-Tahrir, an international Islamist organization, is a "conveyor belt for radicalism and terrorism."
- Hans von Sponeck and Denis Halliday (A 'New' Iraq Policy: What About International Law and Compassion? Canadian Network to End Sanctions on Iraq, 2001) note that "The conveyor belt theory that economic pressure will produce political change has once again proved to be false".
Such examples illustrate the ease with which the conveyor belt metaphor is
used to reinforce a pattern of dangerous "one-way", "one-sided" thinking.
Management challenge to "conveyor belt" thinking
One interesting contrast to such thinking is explored by Ilia Bider (New
Logistics for Administrative/Business Processes):
Manually controlled administrative/business processes always used a 'conveyor
belt' logistics, i.e. 'move information to a person doing the
next operation'... Current trends in administrative/business
process automation continue to exploit the conveyor belt logistics, we still
send and receive documents, though we do it electronically (e.g., email).
Modern technology allows exploiting other options to organize logistics.
In particular, it allows employing a 'construction site' logistics
that can increase both the productivity and quality of administrative work.
The challenge of the information society to "conveyor belt" thinking is more
generally made by Doc Searls (The
Real Meaning of Markets, Linux
2000), citing Alvin Toffler (The Third Wave, 1980) on how industry
drove an "invisible wedge" between production and consumption. By rending
the two, this wedge "ripped apart the underlying unity of society, creating
a way of life filled with economic tension, social conflict and psychological
The first markets were places, not targets, demographics,
seats, eyeballs or other abstractions. In the first markets, producers
and consumers were a handshake apart--and so were all the other reciprocal
market nouns: producer and consumer, vendor and customer, supply and demand.
They were all embodied in seller and buyer.... The first markets were central
to culture itself.
For thousands of years, we knew exactly what markets were, but when industry
arrived, we began to forget. We made markets into battlefields for competitors,
populations of consumers, targets for messages, collections of numbers, forces
with animal natures, economic demons and deities, and verbs for actions done
to people rather than with them. Why?...
Thus the wedge Toffler talks about is the "value chain" that runs like
a conveyor belt from supply to demand, producer to consumer. For two hundred
years, we have been thinking in terms of that chain and the metaphor it requires.
In business, that metaphor is shipping.
We literally conceive business in shipping terms. We make content that
we address for delivery through distribution channels.
What we now call markets (populations of tastes, demographics or
characterizations like eyeballs) are so far removed from their suppliers
that we need a new professional concern, marketing, to understand and influence
them. To do its work, marketing uses military versions of business' shipping
metaphor. It addresses goods called messages, but deploys
them through campaigns that are aimed or targetted to deliver
impact or obtain penetration.
Although Searls acknowledges that in the Industrial Age, these metaphors
made perfect sense, that age is now ending (cf Enhancing
Sustainable Development Strategies
through Avoidance of Military Metaphors, 1998; Sustainable Internet Penetration of Rural Areas: reframing the global challenge of the digital divide through fruitful local metaphors, 2003). However, within the
emerging information society, Searls argues that the Internet is not just a
way to ship content (as notably implied by the discredited conveyor belt theory of communication). It is the new agora. It restores markets to what they
were in the first place: settings where people can meet and talk about "Stuff
that Matters". This reframing of place challenges the socio-economic pattern
of understanding associated with one-way conveyors and the linear thinking
Curiously a review in the The American Review of Public Administration of the study by Philip B. Heymann (The Politics of Public Management, 1987) already noted that:
This book serves the very important function of demonstrating the interconnection between politics and administration by showing the similarities in practice of political and managerial decision making. Thus the reader is saved from the implicit invocation of tired analogies like the conveyor-belt theory and, at the same time, is presented with a realistic picture of politics.
Curiously a form of non-linearity was in fact associated with some conveyor
belts from the beginning of the industrial revolution. As discussed elsewhere
Energy from Polarization within a Cyclic Pattern of Enantiodromia,
2007), where the metaphor is used to illustrate the transfer between two
different domains, whether physical or otherwise, it may incorporate
a twist into the belt to ensure equal wear on both sides (as with car fan
belts, until recently). Notably where the domains are epistemological,
such a twist in the feedback loop between domains highlights their fundamental
distinction through an apparent discontinuity.
The challenge of any such a twist is discussed elsewhere (Engaging
with Questions of Higher Order: cognitive vigilance required for higher
degrees of twistedness, 2004; Twistedness
in Psycho-social Systems: challenge to logic, morality, leadership
and personal development, 2004).
The operation of such a twist, and the challenge to comprehension, has
been remarkably well depicted in the work of the artist M C Escher, specifically
with respect to the Möbius strip, but more generally as discussed in relation to enantiodromia.
Of particular interest is the possibility of understanding the "cognitive twist" in terms of the adaptive cycle of complex systems. Many helpful images of this are available on the web in two and three dimensions. One example is shown below.
It might be argued that it is in the deliberate association of Wilber's
approach with the spiral sequence of vMemes in Spiral Dynamics that a form
of 'twist' is recognized. This however presupposes recognition
of that sequence as being itself a form of one-way conveyor - albeit
spiral. Curiously, in arguing for the fundamental nature of spirals, notably
by comparison with DNA, the originators of this approach appear to avoid discussion
of the coiling whereby the DNA coils upon itself without any 'loose ends',
except when in the 'unzipped' mode associated with reproduction
(Don Beck and Chris Cowan, Spiral Dynamics, 1996) (cf DNA Supercoiling
as a Pattern for Understanding Psycho-social Twistedness, 2004).
The problem of the twist in the interpretation/translation between
languages is well-recognized. Curiously, it is readily assumed that such
translation is not required between the conceptual "languages" that characterize different domains -- and that that challenge is insignificant to communication
(rather than potentially of much greater difficulty). There is notably
no recognized profession for interpretation/translation between conceptual
The unaddressed challenge is evident in many efforts at interdisciplinary
communication and might be considered fundamental in the case of any "clash of civilizations" (witness the minimum number of Arabic interpreters/translators in the initial period of the "war on terrorism"). In a supposedly democratic world, who interprets between the "languages" of "right" and "left", "north" and "south", "east" and "west" -- and between any "clashing civilizations"? (cf Review of Frameworks for the Representation of Alternative Conceptual Orderings as Determined by Cultural and Linguistic Contexts,
Comparison with the Great Ocean Conveyor Belt -- and the Gulf Stream
The "conveyor belt" metaphor is commonly employed with respect
to movement of tectonic plates over the Earth's magma. It is also employed
by meteorologists with regard to the jet stream as a high-altitude "river" of
fast-moving air acting as a conveyor belt for storms [more].
The metaphor is also employed with respect to the manner whereby space "weather"
is brought to the planet by solar wind [more]
and to the manner in which sunspots are moved across the surface of the sun
prior to erupting into solar storms [more].
distinction from conventional "linear" thinking is however exemplified
by the contrast between the "Gulf
Stream" (readily described and understood as a two-dimensional "one-way" process)
and the complex three-dimensional thermohaline
circulation of which it is part. This is otherwise described as the great
ocean conveyor belt, the global conveyor belt, or, most commonly, the
meridional overturning circulation -- complete with complex three-dimensional "twists".
This complex non-linear movement is
to be contrasted with the dangerous "linearity" of
Ken Wilber's presentation of a "one-way" spiritual "conveyor
The global oceanic conveyor belt in fact offers
a remarkable model (and a symbol of requisite complexity) of the cyclic
nature of what Wilber's spiritual conveyor ought to be. This is a collective
global analogue to the cycle in a Chinese
text T'ai I Chin Hua Tsung Chih (The
Secret of the Golden Flower) -- more recently translated by Thomas
Cleary (1991) [Note also an online
variant translated by Walter Picca in 1964]. The question is why should
a mechanical device of the industrial revolution be considered the most
imaginative metaphor of spiritual development? Why should an appropriate
metaphor not have non-linear qualities to be of requisitely imaginative
Wilber stresses the vital significance of enabling the spiritual conveyor,
considerable concern is expressed in parallel at the possibility
of an abrupt stopping of the Atlantic Meridional Overturning Circulation
as a consequence of climate change. There is concern that the disruption
of this conveyor system through global warming may inexorably lead to to
a new Ice Age. As cycles both are however a challenge to comprehension.
Especially intriguing as a complex model (like Table
ocean conveyor belt reconciles several transformations between different
forms of "positive" and "negative" (temperature,
density, salinity). It is therefore not inappropriate to associate the
foreseen sudden disruption to that global conveyor to intuitions of a spiritual
Initiation of Armageddon: a heartfelt response to systemic negligence,
Paternoster lifts and caterpillar tractors
The paternoster lift is
an interesting example of a conveyor in which its cyclic form is fairly obvious
to anyone transported by it -- moving slowly in a loop up
and down inside a building without stopping. The name derived from its resemblance
to the the loop of rosary beads constituting a mnemonic aid to recitation
of the Pater Noster prayer.
Curiously, despite conceptions to the contrary, the lift allowed for the
possibility of passengers staying in an upgoing cabin after it had reached
the top floor or in a downgoing one after it had passed the ground floor
level. Clearly an alternative design would have the floor of each segment
"going up" becoming the ceiling "coming down" -- emphasizing
a sense of cognitive "twist" with the radical change of orientation.
The Lord's Prayer would then indeed be appropriate when endeavouring such
transitions! (cf Designing Cultural Rosaries and Meaning
Malas to Sustain Associations within the Pattern that Connects, 2000)
A caterpillar tractor (or tractor
crawler) is a vehicle using tracks instead of wheels. Again the dependence
on the continuous movement of the track is obvious. Curiously such tracked
vehicles have been basic to development of the military tank -- raising the
possibility of unfortunate metaphorical associations to the tracking functions
of think tanks ("Tank-thoughts" from "Think-tanks": metaphors
constraining development of global governance, 2003)
Educators as knowledge conveyors?
The conveyor belt metaphor is also applied in relation to education (Stephen
Gorard, Gareth Rees, Neil Selwyn, The
'Conveyor Belt Effect': a re-assessment of the impact of national targets
for lifelong learning, Oxford Review of Education, 2002).
Use of the metaphor has been challenged:
- Bryan Moseley (Pre-Service
Early Childhood Educators' Perceptions of Math-Mediated Language, Early
Education and Development, 2005) argues that maximizing early
childhood educators' abilities to create social opportunities for co-construction
of knowledge rests on two understudied assumptions, one theoretical
and one empirical. "Theoretically this study rejects the notion
of language as an impartial conveyor of knowledge in favor of one in
which math and language interact".
- Yannis Karaliotas (Perceptions
of 'Distance' in Education, 2000) argues
that distance education (DE): "can be seen as a paradigm shift
agent in education et large, in that it is making attempts to address
and resolve those problems by theorising and realising progressive
notions of learning and teaching which give power to learners and bring
them to the centre. In doing so, DE may directly challenge the very
concept of education as a knowledge conveyor belt and help redefine
the role of educators as facilitators of and co-participants in knowledge
More generally, in the light of the above criticism of the "shipping" model of marketing, it may be asked whether "delivery of development" is also inappropriately conceived within a conveyor belt metaphor (cf A.-M.S. Moore and D W Chapman, Dilemmas in the Delivery of Development Assistance, International Journal of Educational Development, 23, 5, September 2003)
Linear view of time: another conveyor belt?
Citing Edward Hall (The Dance of Life,
1983), Steve Randall (Linear
Time--the Cultural 'Norm', 1996) points out that:
Linear time is a major feature of our Western cultural world-view, apparently
initiated by Newton some 300 years ago. It portrays time as an absolute physical
reality, and says that the passage of time is independent of consciousness.
So it doesn't matter what you think, feel, or do, or how you look at time,
time doesn't change as a result.
He argues that in this view:
...time flows like a conveyor
belt that moves horizontally from past to present to future at the same
unchangeable speed for all of us... The conveyor passes through three rooms:
past, present, and future. We're always in the present room -- we take
that for granted. We can't go into the future or past rooms because there
seems to be an impenetrable divider between the rooms. On the conveyor
there is an apparently endless series of containers extending into the
past on the one hand and into the future on the other. The way we 'spend
our time' is by putting our activities into the containers as the conveyor
moves by us. These containers are all the same size, so we can put only
so many activities in a given container, then that time is used up, and
the container moves into the past.
The use of the conveyor belt metaphor in relation to time has been explored by George Lakoff and Mark Johnson, noting that time may be understood as a line or space moving past the observer like a conveyor belt or stream.
Elsewhere Randall explores other views of time (Linear
vs. Timeless Views, The Qualities
of Deadline Pressure Scenarios, How Our
Sense of Time Flow is Created). The implications for thinking of the
container metaphor have been extensively studied.
Population conveyor -- towards Armageddon?
Most problems faced by humanity and the planet are exacerbated by the
ever-increasing world population of humans. It is therefore useful to explore
implications of any oversimplified use of the conveyor metaphor with respect
to population dynamics.
Population dynamics is now studied in terms of "conveyor belt theory"
(H.A. de Gans, Population
Forecasting 1895-1945: the transition to modernity, 1999). G.
F. Oster (A
Simple Analog for Teaching Demographic Concepts, BioScience,
1974) suggested that the population analog whereby the conveyor belt
advances according to the growth rate, so that distance along the belt corresponds
to chronological (or physiological) age.
A commentary on World
Population Growth - Solutions to Overpopulation (2005) frames
the challenge as follows:
So, should we be cold, calculating statisticians who see that a high number
of deaths from a natural disaster or, say, the one million people who die
each year from malaria don't matter because we've got so many new humans
coming down the population-growth conveyor belt anyway?
More generally the conveyor metaphor has been used by the World Resources
Institute with regard to the movement of species around the globe (A
Biological Conveyor Belt, 1998)
On any given day, for instance, some 3,000 aquatic species are moving around
the globe in the ballast tanks of ships, a biotic conveyor belt that has
already altered the ecological makeup of much of the world's coastal waters.
Curiously, despite an explicit systems perspective, another example
is the application of the Vensim modelling
package to Material
in Conveyors -- then extended to population dynamics (Population
Example with Conveyors). Vensim (produced by Ventana Systems, Inc)
is used for constructing models of business, scientific, environmental, and
social systems. The population dynamics are framed as a one-way system.
With or without the collapse of the ocean conveyor, it would appear that
current thinking regarding population dynamics could be construed as a conveyor
belt approach to the movement of the population towards Armageddon -- whether
inadvertently or deliberately to ensure early fulfillment of various scriptural
prophecies, as noted above (Spontaneous
Initiation of Armageddon a heartfelt response to systemic negligence,
Use of the conveyor metaphor for population dynamics neatly models the nature
of the predicted collapse of the population when it overshoots the planetary
resources necessary to sustain its continuing expansion. The biological phenomenon
of "population overshoot" is used by ecologists to describe
a species, as with humans, whose numbers exceed the ecological carrying capacity
of the place where it lives (David M.
in a nutshell (Malthus was an optimist),
30 Sep 2003) [more more].
This is well-modelled by belt conveyors delivering mineral ore to a dump
-- dropping off the ore at the end of the upward movement of the belt.
As typically understood, the conveyor metaphor is therefore to be seen as
faithfully delivering species to the point of overshoot for that population
-- the form of collapse identified for humans by Jared
how societies choose to fail or succeed, 2005). Presumably the conveyor
is then to be understood as taking delivery of the next species eventually
to emerge as dominant.
Challenge to comprehension
Presented as a linear "one-way", "one-side" experience,
a conveyor is relatively easy to understand -- even though some may hesitate
to be transported by one (however unknowingly this may be so in terms
of some demographic applications of a "conveyor belt theory"). As a complex
cycle in three-dimensions, there is however a real challenge to understanding
the physical movement -- even in the case of the Gulf Stream, let alone the
more complex global ocean conveyor of which it is but a part.
The challenge to comprehension may be usefully illustrated by the light
provided by a light bulb. Typically understood as "positive", light
is contrasted with darkness stigmatized as "negative". And yet
it is at the junction of two wires (often a twisted, resistant filament),
typically recognized as "positive" and "negative" (especially
in the case of direct current), that light is generated. In this case "light"
is assimilated incorrectly with "positive", ignoring the role of "negative"
in its generation (Being
Positive and Avoiding Negativity: Management challenge of positive vs negative,
It is quite problematic to describe electricity as being "conveyed" from
A to B; as is widely understood, the process is more correctly described
as one of "creating a circuit" linking A and B. Similarly the function of
the "one-way" "one-sided" conveyor
is incorrectly comprehended in terms of its "positive" movement
in the recognized direction of travel, failing to recognize the return movement
necessary to sustain the process.
An interesting comparison may perhaps be made with comprehending, and then
practicing, the special circular
breathing technique whereby the didjeridoo is played -- continuously
vibrating lips to produce the drone. This requires breathing
in through the nose whilst simultaneously expelling air out of the mouth
using the tongue and cheeks -- exemplifying the challenge of a "cognitive
twist". By use of this technique, a skilled player can replenish the
air in his lungs, and with practice can sustain a note for as long as desired.
Chogyam Trungpa (Cutting Through Spiritual Materialism,
1973) might also then be understood as offering a Buddhist challenge to any spirituality
treated as on the same surface of any "conveyor belt", rather
than calling for a different quality of insight that interrelates the illusory
distinction between materialism and such spirituality -- as in the cyclic
dynamic through the twists of the Möbius belt:
Walking the spiritual path properly is a very subtle process; it is not something to jump into naively. there are numerous sidetracks which lead to a distorted, ego-centered version of spirituality; we can deceive ourselves into thinking we are developing spiritually when instead we are strengthening our egocentricity through spiritual techniques. This fundamental distortion may be referred to as spiritual materialism.
With the Möbius strip as a model (as discussed in Psychosocial Energy from Polarization within a Cyclic Pattern of Enantiodromia, 2007), the Buddhist emphasis on "not-grasping"
and "letting-go" might then be understood as one of avoiding attachment
to a particular perspective on any apparent distinctions between two sides.
As illusions, the "two sides" are "not
as they seem, nor are they otherwise." (Mahayana
As the Möbius topology makes clear, the "enlightened" view,
whether with respect to spirituality or the ocean conveyor, simply calls
for recognizing the apparent distinction in the moment without projecting
all the cognitive overlay of self and other, beginning and end, subject and
object and all the deep seated emotional attachment that gives rise to and
follows from such categories. Such distinctions obscure recognition of the
cycle through which such understandings are linked. The cycle is as significant
in the case of the ocean conveyor, the spiritual conveyor, or that of the Golden
Flower. Curiously, the apparent termination of the Gulf Stream
can be understood in the light of any Klein bottle modelling of "engulfing"
(as discussed in Table
4 with respect to the
mystical relation to God).
Descriptions in Hinduism of the operation of the sushumna (in
Buddhism called avadhuti; in Chinese medicine as meridian) as
channel or nadi linking the chakras of
the subtle body, and representing non-dual wisdom, may make fruitful use
of the conveyor metaphor as illustrated by Silvia Hartmann (Thought
Flow Technique Instructions, 2003):
Take a thought and allow it to move into the Shushumna Nadi. It gets carried
away and disappears from our conscious awareness as it begins its path
on a perfectly systemic conveyor belt. But it's still there, getting changed
and transmuted into something else that comes right back from a "higher,
invisible processing system", nicely sorted out, and gets passed along
until it arrives in exactly the right format in the processing system called "the
heart" and there, it naturally and with no further ado, affects changes,
which in turn get passed back to the thought system - new thoughts, new
behaviours, new will and new questions arise and the whole system is different,
"has learned and changed" simply by completing the process and has arrived
at what you might call a higher level of organisation whilst we're at it.
The resulting changes can be observed in manifesting physicality and the
measurable reality which is produced by this totality's actions and behaviours.
"Ocean of Emancipation"
Given the association of a spiritual conveyor with the ocean conveyor, it
is interesting to note a central theme of Jorge N Ferrer (Revisioning
Transpersonal Theory: a participatory vision of human spirituality,
2002) in revisiting the metaphor central to many spiritual traditions whereby
most such traditions, as rivers, lead to the same ocean. This metaphor does
of course raise the question, as with the conveyor metaphor, of how the "water"
got into the "river" and how it eventually gets back there.
citing Wilber, he argues, however :
I would like to suggest that the entry into the Ocean of Emancipation
and the access to transconceptual cognition are not always the end, but
in some cases the starting point of genuine spiritual inquiry.... But
to enter the Ocean of Emancipation does not inevitably tie us to a particular
disclosure of reality, even if this is transconceptual. In contrast, what
the mystical evidence suggests is that there are a variety of possible
spiritual insights and ultimates.... To recapitulate, the common ocean
to which most spiritual traditions lead is not a pregiven spiritual ultimate,
but the Ocean of Emancipation, a radical shift in perspective that involves
the deconstruction of the Cartesian ego, the eradication of self-imposed
suffering, and the rise of selfless perception, cognition, and action....
In other words, the Ocean of Emancipation has many spiritual shores, some
of which are enacted by the world spiritual traditions, and others of
which... may not have emerged yet.
Although the metaphor of an ocean with many shores is helpful to illustrate
the partial truths of perennialism and contextualism, it should be obvious
that it is ultimately inadequate to convey the participatory and enactive
nature of spiritual knowing advanced here.... But the fact that enacted
shores become more available does not mean that they are predetermined,
limited in number, or that no new shores can be enacted through intentional
and creative participation. (p. 144-153)
This participatory vision is consistent with mystical experience
such as "engulfing". It is however appropriate to challenge this
metaphorical understanding of an "ocean" bounded statically by
distinct "shores" with the emphasis above on the metaphor of an
ocean conveyor in which the different spiritual traditions variously interweave dynamically as
"currents" -- made distinct by the twisting transformations between
them around the globe. It is this dynamic which is essential to Ferrer's "genuine
This switch in perspective from static to dynamic -- with an emphasis on
flow -- has been well-articulated by Edward
de Bono (I
Am Right-You Are Wrong: from Rock Logic to Water Logic,
1991). It has been an important theme since the work of Alfred
North Whitehead (Process
and Reality: an essay in cosmology, 1929) and Nicholas
Metaphysics: an introduction to process philosophy, 1995), as exemplified
by Michel Weber (After
Whitehead: Rescher on Process, 2004).
The possible application of such a metaphor to religion is reinforced by
the arguments of Harry Cleaver (Deep
Currents Rising: some notes on the global challenge to capitalism.
University of Texas, 2006) who introduces, as follows, a remarkably extensive
discussion of the metaphor of ocean currents to understanding
An alternative metaphor for thinking about the ceaseless movement that
forms the political life and historical trajectory of those resisting and
sometimes escaping the institutions of capitalism, is that of water, of
the hydrosphere, especially of ever restless ocean currents. Currents are
masses in motion, not just masses of homogeneous water but of whole ecologies
of differentiated water molecules and the myriad forms of life that thrive
and perish amidst them - floating or swimming with the flow or struggling
across or against it. Everything is in motion, nothing is stable, deterritorialization
is virtually constant, there is no 'safe haven', no 'secure
foundation' other than familiarity with the ever rushing, ever changing
Global Conveyor, Rainbow Serpent and Ouroboros
If religions are to be distinguished dynamically in some way -- in the spirit
of process thinking -- what then are required as parameters that function
for "religious currents" as they weave around the world? The parameters
are perhaps those analogous to temperature, density and salinity -- which
have all been used as metaphors in distinguishing religions. To what degree
can interfaith relations then be modelled by thermohaline
One point of
departure is the exercise by Johan
Hard and Soft, Cross Currents, 1997-98, 47, 4) who notes,
in comparing the world's religions, that there is:
...an extreme variation in religious experience, and that there
is a geographical logic to this variation. It varies with the longitude
rather than with the latitude. As we move eastward God dies somewhere between
Hinduism and Buddhism. Before that, between Islam and Hinduism, Satan has
already perished. Faith loosens up: rather than the occidental either-or, this
faith or that, there is an Oriental both-and, this faith and that
one. And the faith(s) chosen or grown into are no longer seen as universally
valid; validity for me/us does not imply validity for all. The individual
soul is gradually deemphasized, from a knot of individual ownership in
this life, via shared ownership with others in a series of reincarnations,
to a vague dispersal of the ego into the net with others, the sum total
of all relations with other beings, past, present and future. Life goals
change dramatically: from an eternal continuation of individual existence,
next to God, to transcendence to a higher existence devoid of individual
and permanent identity, nibbana.
Beyond his gross comparison of the main religions, potentially to be understood
as parts of the "global conveyor", there are of course the many
variants -- perhaps to be understood as "eddy currents" with special "geographic"
Another point of departure, in the light of Galtung's insight, is that of
Geert Hofstede (Culture's
Consequences: international differences in work-related values, 1980; Cultures
and Organizations: software of the mind -- intercultural cooperation and
its importance for survival,
1996; Culture's Consequences: comparing values, behaviors, institutions,
and organizations across nations, 2003).
Hofstede distinguishes cultures in
terms of five indexes: Power Distance Index (PDI), Uncertainty Avoidance
Index (UAI), Masculinity index (MAS), Individualism (IDV), Long-Term Orientation
(LTO). In preparation for the Parliament of the World's Religions (Chicago,
1993), these were used to explore possible implications for dialogue between
in a Cross-cultural Environment, 1993). Subsequently the Sigma
Two Group developed graphs and charts (Geert
Hofstede Dimensions by Predominant Religion, 2003) that help
to focus further exploration.
When associated with religions, value differences, whether identified
by Hofstede's indicators, as value polarities by the Human
Values Project, or through the World
Values Survey, would also provide a more
dynamic sense of:
- where each religion believes it is "going", in relation to other faiths
- what differences are "driving" that movement
Hofstede's indicators may come closest to providing a correspondence to
the drivers of the ocean currents within the global ocean
conveyor. Ocean currents
(see checklist) are generated from the forces acting upon the water like
the earth's rotation, the wind, the temperature and salinity differences
and the gravitation of the moon.
It is intriguing to note that whereas the individual ocean currents may
indeed be distinguished (as part of the global conveyor), the claim by their
religious analogues to global universality is then comprehensible and justified
-- understood in terms of their participation in a continuous circumterran
It is appropriate to note the degree to which such an understanding is
in sympathy with traditional mythological insights such as:
- Shesha is
one of the primal beings of creation within the Hindu (Vedic) tradition,
sometimes referred to as "Ananta-Shesha", namely "Endless Shesha." Generally
depicted as a massive form floating coiled in space, or on the universal
ocean; more commonly as a many hundred-headed serpent,
sometimes with each head wearing an ornate crown.
- Jörmungandr of
alternately referred to as the Midgard Serpent or the World Serpent.
- Rainbow Serpent,
a common theme in all Australian Aboriginal tradition -- a 'great
energy current' that travels the world (cf Rainbow
Serpent Project). If the ocean current temperature at different locations
were to be indicated by colour coding (as viewed in infra red), the rainbow
effect of the ocean conveyor would indeed be apparent
- Ouroboros, as one
of the oldest mythological symbols of circularity and continuity -- of
a snake biting its tail (cf Ouroboros
Research and Education Trust)
These have been reviewed from an indigenous perspective by Jeremy Narby
(The Cosmic Serpent: DNA and the origins of knowledge, 1999). Any
such sense of "coiling" is of course consistent with the perception that
argument regarding the spiritual dimension is "convoluted".
Representing the set of spiritual traditions
It is worth reflecting on the tendency to represent the set of
religions as a simple checklist, a set of cells in a simple matrix (Galtung),
data points in a cartesian coordinate system (Hofstede) -- or symbolically
garbed speakers suitably configured at an interfaith gathering.
There is a case
for considering their representation as (surface) area charts, with overlapping
commonalities, or as (non-linear) vectors. The latter come closest to any
correspondence with a mapping of meandering ocean currents on a spherical
surface -- ignoring the need for any topological continuity between vectors
at different levels through the ocean depths. Further possibilities follow
from research on illustration of ocean currents such as that of Matthew Quinn
Illustration of Ocean Currents, 2005) which notably sought
an aesthetic and demonstrative quality in three dimensions through the
use of geometrical objects called super-streamlines, smoothing their shape,
and rendering them as a series of variable-width ribbons or tubes.
Potentially of even greater interest is to benefit from sophisticated simulation
and modelling systems used to simulate the dynamics of ocean
currents and offer interactive visualizations of the output as with the MayaVi
Data Visualizer application (Karen Osmond, Final
Report: Parallel Interactive Scalable Visualisation of Ocean Currents,
2005). The challenges of such modelling have resulted in the generation
of compact virtual reality models from the necessary supercomputers (cf Albert
J. Hermann, et al. Serving
3-D Rendered Graphics of Ocean Model Output using LAS and VTK).
Also of interest are mathematical insights into multidimensional
currents -- potentially offering the requisite complexity to transform
the static territoriality (typical of conflict between religions) into a
dynamic form capable of honouring their respective identities more appropriately
When the Bombing Stops? Territorial conflict as a challenge to mathematicians,
2000). A toroidal meandering ocean conveyor, or a coiled Rainbow Serpent,
may offer the most comprehensible approximation in three dimensions.
To the extent that religion is a cognitive challenge in recursive self-reflexivity,
it is appropriate to note the insightful summary of Donald H. McNeil (What's
Going on with the Topology of Recursion? S.E.E.D. Journal: Semiotics,
Evolution, Energy, and Development, 4, 1, 2004). This highlights the
fundamental representational role of the torus beyond that of the sphere.
Topologically the torus as
commonly known is described as a 1-torus. The 0-torus -- of lesser complexity
-- is the commonly known sphere.
Other more complex constructs, such as the hypersphere,
of potentially greater relevance are explored (J. Gratus, A
noncommutative geometric analysis of a sphere-torus topology change, Journal
of Geometry and Physics, 49, 2, February 2004; Douglas DeCarlo and Jean
Evolution of Surfaces, Graphics Interface, 1996; Erica
It Looks Like a Sphere.., Science News,
14 June 2003; Thomas
S. Briggs, Exploring
Hyperspace with the Geometric Product; Jeff Fuquay, Visualizing
As with any mandala-like construct (including the logo on this page), Wilber's
set of concentric circles (AQAL) might then be an intuitive understanding
of the view along the axis of a torus through which the
flow of such "cognitive plasma" is magnetically centred and contained
- through meditative disciplines focusing attention. It might
even be argued that the cutaway 3D representation of the AQAL system as
concentric spheres -- used as the logo of Wilber's Integral
Encyclopedia Wiki -- obscures operational insights analogous to
those requiring a toroidal (rather than a spherical) "vessel" for
successful nuclear fusion. As a context, a torus can sustain a cyclic operation
in time, whereas a sphere can only do so momentarily, in principle, or "outside
time" (cf Comprehension
of Requisite Variety for Sustainable Psychosocial Dynamics: transforming a
matrix classification onto intertwined tori, 2006).
The experiential quality of movement along the axis of the toroidal "ocean conveyor" may well resonate with what has been ambiguously translated as the Gateless Gate -- whose nature is indicated through a classic collection of 48 Zen koans (Mumonkan; Wumenguan) and their many commentaries. As with the circular movement of plasma in a fusion reactor, or around a particle accelerator, the issues of concentration are challenging and resist description in logical terms, as this quotation from the preface by the compiler Mumon (or Wumen) indicates:
The great path has no gates,
Yet thousands of roads enter it.
When one passes through this gateless gate,
He walks freely between heaven and hell.
Whether the focusing ("magnetic") constraints are a single polarity, or a configuration of multiple polarities, the ambiguous nature of experience of them is well-indicated by effort to move a metal object between two magnetized pillars. The capacity to do so is then well-indicated by the ability to "walk freely between heaven and hell" (between "positive" and "negative" forces) or other variant translations. As with toroidal particle accelerators, a particle is only to be understood as "conveyed" along this path in a most limited sense that obscures the nature of their operation.
Mapping spiritual traditions onto ocean currents: a tentative exploration of possibilities
This speculative exercise follows from earlier concerns (The Territory Construed as the Map: in search of radical design innovations in the representation of human activities and their relationships, In: Forms of Presentation and the Future of Comprehension, 1984).
For the purposes of a very simplistic initial exploration -- necessarily speculative -- some of the elements noted above could be used to associate religions with distinct ocean currents forming part of the Great Ocean Conveyor. Key features that may serve in this respect are:
- Temperature: Oceans are typically warmed by the sun
-- in tropical zones. Fire as a manifestation of heat and warmth on earth
was long worshipped by religions. It was the central symbol of Zorastrianism;
candles continue to feature in places of worship. Religions are commonly
distinguished in terms of their relative "warmth" or "austerity"
- Salinity: Salinity is variously distributed in the oceans,
being highest in the Arabian Sea, Mediterranean and North Atlantic -- and
lowest in the polar regions.. Salt has been a key symbol in many religions
salt symbolise, in the Bible?; John H. Hampsch, Blessed
Salt ; James E. Latham, The Religious Symbolism of Salt).
In alchemy, in addition to four elements, there were three alchemical 'principles':
sulfur, salt, and mercury; salt represented the contractive force, condensation,
- Density: Just as sea water density depends on temperature and salinity, it might be argued that the "density" of a religion is well-characterized by the "density" of its scriptures -- the least dense being those that rely least on extensive scriptural commentary
- Depth vs Superficiality: Spiritual traditions may be
distinguished in terms of their relative "depth" or "superficiality".
Possibly "depth" may be associated with a degree of fundamentalism,
and the consequent "pressure" on
believers in contrast with a more easy-going attitude. Depth would tend
to be associated with high density. As argued by Catherine Keller (The
Face of the Deep: reflections on the ecology of process thought.
1999): "The deep is tehom, the Hebrew for ocean, for depth
as saltwatery first stuff of the universe; for depth as a dimension; and
for chaos... I claim that classical Christian theology has fostered a dread
of the deep, which we might call tehomophobia."
- Sinking vs Upwelling: Water sinks in cold regions (deep water formation) and then spreads. Upwelling of such waters may also occur.
- Near-surface currents: Required to close the flow
A relevant binary contrast between different religious styles has been
made in fictionalized form by Nobel Laureate Hermann
and Goldmund, 1930). A very useful effort to compare and distinguish
many religions succinctly, notably those of East and West, has been made
by the Himalayan Academy (Truth
is One, Paths are Many) -- originally presented at the Parliament
of the World's Religions (1993).
Following from Galtung's longitudinal distinctions (above), a case might be made for a 4-quadrant polar
view of the globe as follows:
|4-Quadrant Geographical Distribution
of Religious Modes (polar view)
(as an alternative to Galtung's terminology, "God" might be replaced
by a form of unitary integrative belief, and "Satan" by unbelief, uncertainty
||"God and Satan"
(Christianity, Islam, Judaism)
|"Neither God nor Satan"
||"No God -- Godlessness"
(Pagan, Voodoo, Wiccan, Animism,
|"God; no Satan"
Subtler distinctions of this kind might be made in terms of Wilber's AQAL,
Magoroh Maruyama's mindscapes,
or others (Systems
of Categories Distinguishing Cultural Biases, 1993). One such, of
relevance to Galtung's geographical approach (Richard E Nisbett, The
Geography of Thought: how Asians and Westerners think differently...and why, 2003),
as one moves West from India, the number of possible states after death
lowers drastically -- from the near infinity of reincarnations of Hinduism
and Buddhism to the multiple levels of Catholic purgatory and circles of
hell to the binary possibility of the Calvinist.
In exploring the implications of Ferrer's "Ocean of Emancipation",
it is appropriate to note the extent to which it may be associated with with
widespread reports of an "oceanic feeling" by mystics and users
of psychedelic drugs. Since Sigmund Freud (The Future of an Illusion,
1927), the experience of an "oceanic
feeling" has been well-recognized by psychoanalysis (cf Jeffrey
Moussaieff Masson, The
Oceanic Feeling: the origins of religious sentiment in Ancient India,
Ontology of Religiosity: the oceanic feeling and the value of the lived experience. Religious
Humanism, 1999; William B Parsons. The
Enigma of Oceanic Feeling: revisioning the psychoanalytic theory of mysticism,
1999; Mark Epstein, Beyond
the Oceanic Feeling: psychoanalytic Study of Buddhist meditation, International
Review of Psycho-Analysis, 1990). But are there "currents" of feeling
within such "oceanic feeling", as intimated by David S. Miall
(Feelings in literary
response, REDES, 2004) with reference to catharsis -- or
is it currents of meaning, curiously invoking the dimension of time through
shiting patterns of "current opinion"?
Such reports point to the strengths and weaknesses
of particular languages and epistemological frameworks in representing this
understanding meaningfully. On this point, and in addition to the above author's,
the work on a biocultural paradigm merits attention (Maria M Colavito. The
Heresy of Oedipus and the Mind/Mind Split: a study of the biocultural origins
of civilization, 1995; Antonio
T de Nicolas, Religion:
the last weapon of discrimination and the bio-cultural corrective,
Communities, Religion: a bio-cultural study, 1998).
This is valuable, whether in terms of the challenging interplay of five modules
of the human brain or of the need for distinct, but complementary, languages
to order experience of richer significance (12
Complementary Languages for Sustainable Governance, 2003). Particularly
relevant to any ocean metaphor is the challenging fluidity through which
the neural networks associated with distinct brain modules must necessarily
This fluidity is well illustrated by the
interplay of the distinct instruments in a musical quartette or in an improvising
jazz group. Each instrument may indeed complement or reinforce the other
in some way -- achieving the depth of perspective recognized by Maruyama's
advocacy of "polyocular vision". It may also challenge and undermine
the other's mode of expression by introducing an alternative beyond the scope
of the others -- especially that whose expression is currently dominant.
Any such framework raises interesting questions about how meaning is "conveyed
through a complex musical work. The phases in the movement of the ocean conveyor
-- its currents -- might then be frutifully copmpared to the complexities
of the "movements" of such a work -- and the manner in which it constitutes
a totality. Composers might be encouraged to represent the ocean conveyor
in this way to enable wider comprehension (cf A
Singable Earth Charter, EU Constitution or Global Ethic? 2006).
particular, the pattern as a whole might be nested (recursively) within each
cell of the above table. The distribution of quadrants is reminiscent of
the quadrilemma of Kinhide Mushakoji (Global
Issues and Interparadigmatic Dialogue, 1988) especially
in the light of his In
Search of a Theory of Cycles; for a transfinite mathematical treatment of
recurrence in social and natural processes (1988). Systemically, as
complementary categories, the approach is also consistent with explorations
Attractor Fundamental to Sustainability: 8 transactional games forming the
heart of sustainable relationship (2005). This points to the nature
of a non-dualistic integrating process -- modelled by the global conveyor
-- through which such modes are interrelated, and potentially characteristic
of complex adaptive systems (Psycho-social
Significance of the Mandelbrot Set: a sustainable boundary between chaos
and order, 2005).
Another possible approach is to focus on the development over historical time of one religion from another, through schismatic processes -- to be modelled either by branching ocean currents, or by changes in "density" ("temperature" and/or "salinity") resulting in a degree of fundamentalism ("deep water formation"). The global ocean conveyor in this sense functions more like a "standing wave".
A related approach would be to assume that the emergence of new spiritual
understanding in an individual depends not only on any initial religious
education but to some degree on movement along the succession of developmental
phases of religions as modelled by a "global ocean conveyor". As
noted by Greg Whitlock (Digging
into Science: archaeoastronomy in a multicultural science curriculum, Mercury,
If, by analogy to biology, ontogeny replicates phylogeny, then we can use the history of cosmology to teach modern ideas to our students. Instead of just telling them that the Earth goes around the Sun, we can explain how, and among whom, this idea arose....The progression from cosmology to early modern science is the great nexus of connections between the sciences and humanities, for no other reason than they were in ancient times inseparable. Modern science has an organic relation to the entire history of humanity; its roots go to the first human inquiry.
More powerful support for an approach of this kind, in the light of process philosophy (mentioned above), is offered by Jason W. Brown (Foundations of Cognitive Metaphysics, Process Studies, 21:1-2, Spring-Summer, 1998) in terms of microgenetic theory:
Gradually, it became clear that it is not the stages or the behaviors that are reproduced but the configural properties of the process through which they actualize, that is, the process is revived, not the actual elements into which it deposits. Moreover, the earlier concept of a collapse of the millions of years of phylogeny, or the lifespan of ontogeny, into the milliseconds of a cognition, or the idea of a process that continued over evolutionary, lifespan and cognitive durations was replaced by the concept of an iteration of a single process or pattern that binds together the different time frames.
More precisely, the duration of phyletic or ontogenetic process is not the evolutionary (maturational) history of a species (organism); the former is more accurately the sum of its ontogenies. Evolution is a population dynamic, ontogeny the life story of an individual. From the individual standpoint, evolution is the antecedent line of all prior ontogenies for that organism. Thus, the question, what exactly is an ontogeny? The conventional view is of a process that extends over the lifespan. But there is a way of regarding ontogeny as a moment of growth that is cyclically revisited. What is the lifespan if not a temporal aggregate that is woven by the mind into a seamless thread from the series of discrete momentary actualities.
To the extent that the adaptive cycle fundamental to complex systems (illustrated earlier) offers an approach to the relationship between the religions, it would be interesting to explore how the various religions might be distinguished in terms of the three dimensions within which it is mapped: connectedness, potential and resilience. Are they each in some way characteristic of some part of the cycle as might be inferred from discussions of resilience in social systems by Nick Abel, et al (Collapse and Reorganization in Social-Ecological Systems: questions, some ideas, and policy implications. Ecology and Society, 2006, 1) and from Lance H. Gunderson and C.S. Hollinget al. (Panarchy: understanding transformations in human and natural systems, 2002):
In addition to this creative role, Pan has a destabilizing role that is captured in the word panic, directly derived from one facet of his paradoxical personality. His attributes are described in ways that resonate with the attributes of the four phase adaptive cycle; as the creative and motive power of universal nature, the controller and arranger of the four elements- earth, water, air and fire (or perhaps, of K, alpha, r and omega!). He therefore represents the inherent features of the synthesis that has emerged in this comparison of ecological and social systems.
been proposed as a useful way of thinking about cross-scale dynamics in complex
adaptive systems. Based on that work, Brian Weeks, Marko
Antonio Rodriguez and J.H. Blakeslee (Panarchy:
Complexity and Regime Change in Human Societies, Santa Fe Institute
Complex Systems Summer School Proceedings - August 2004), investigate
processes of socio-political change (including reference to religion) in
light of the adaptive cycle and its four phases:
- exploitation (organization of a political system from remnants of
the old system);
- conservation (maintenance and proliferation of the new system);
- release (revolution); and
- reorganization (regime change/a new paradigm).
Reinforcing the above argument for the potential value of the relationship
between the ocean conveyor and the set of relgions, the authors conclude:
... ecological models can provide social research with a new and broader
means of expression and perhaps lead up to more complete and conclusive
understandings of past and present events.
Are particular religions -- or phases of religious
insight -- to be considered as more closely associated with particular phases
of the adaptive cycle?
Plasma conveyors and cognitive fusion: the interfaith challenge?
It is appropriate to note that the largest circulating "conveyor belt",
the so-called Great Conveyor Belt, is a massive circulating current of fire
(hot plasma) within the Sun. It has slowed to its lowest point in many years.
It has two branches, north and south, each taking about 40 years to perform
one complete circuit. Researchers believe the turning of the belt controls
the sunspot cycle, and that is why the slowdown is important (Tony Phillips, Long
Range Solar Forecast, NASA, 5.10.2006) [more].
Whereas there is a clear cyclic sense in this movement of plasma, on an
even larger scale Sylvain Veilleux, et al (Colossal
Galactic Explosions, Scientific
American, 1998) might be understood to raise the question of the remaining
part of the conveyor belt cycle in the following extreme case:
Although astronomers now understand the basic principles of operation of
the engines that drive active galaxies, many details remain unclear. There
is a vigorous debate about the nature of the processes that ignite a starburst
or form a central black hole. What is the conveyor belt that transports fuel
down to the pointlike nucleus?
However plasma does indeed offer an accessible way of understanding the
pattern of circular continuity of process through many phases. For example,
a 'conveyor belt' effect is also well known in accelerator storage
rings [more | more].
is appropriate to note the importance to current research on controlled nuclear
fusion of the oscillation of a so-called plasma "snake"
or "serpent" in reactors. A new self-regulated plasma state, fundamental
to "global energy
confinement", has recently been named the "Serpens mode" (J
et al. Self-sustained
detachment in the Large Helical Device, Nuclear
2006, 5). Given the focus on toroidal confinement of plasma in tokamaks --
as the key to controlled continuous nuclear fusion -- clearly such a plasma
snake can be usefully understood as "biting its tail" (when appropriately
contained) . In such environments, the role of plasma as an energy carrier
-- a carrier wave -- is increasingly understood as essential to the fusion
The relevance of such research to more fundamental integrative thinking
-- any "global awakening" as envisaged by religions -- has been
explored with respect to the possibility of cognitive fusion (Enactivating
a Cognitive Fusion Reactor: Imaginal Transformation of Energy Resourcing
Fusion through Myth and Symbol Making: archetypal dimensions, 2006).
The challenge of managing plasma is there seen as modelling the challenge
of enhanced management of attention -- whether individually or collectively.
Right of return: an "identity conveyor"?
There is an opportunity to transform the sense of being on a mechanical
conveyor through time by a recognition of how time may be expressed in the
associated cyclic flow. An existential time-binding sense (beyond that proposed
in general semantics)
is exemplified by the classic quote of T S Eliot (Little
We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know it for the first time.
This accords with the sense of return exemplified by the Ouroboros "biting
its tail" -- as with the ocean conveyor. It points to the possibility
of being in the moment rather than dependent for a sense of identity on being
transported onward "elsewhere" and "elsewhen" (Julian
Reiterable Circularity of Being: poetics, selfhood, and the singular witness
that is "I", Parrhesia, 2, 2007; Engaging
Macrohistory through the Present Moment, 2004; Hyperspace
Clues to the Psychology of the Pattern that Connects, 2003). The
dynamic of the Gateless Gate, which a hypersphere may
be used to represent (see model),
may then be understood as collapsing intensively into the moment (as a standing
wave) the flow of attention otherwise conveyed extensively through some form
of toroidal "cognitive reactor" (Thomas S. Briggs, Exploring
Hyperspace with the Geometric Product; Jeff, Fuquay, Visualizing
Of great potential collective significance is the reframing the "conveyor" then
offers to any special sense of "return", especially a "right
of return". This of course applies to displaced populations ("indigenous",
Palestinians, Jews, etc), to any return to family (the archetype of the "prodigal
son"), to community, or to a belief in God. It points to more profound
significance conflating various understandings of "reclaiming one's
reproduction, restitution, reparation, rebirth, karmic reincarnation, and at-one-ment.
Such intuitive understanding is a powerful psychosocial driving force when
fundamental to religious
ecstasy experienced by mystics
23, 1998, 2). It is especially well-modelled as a form of plasma-like "cognitive
fusion", transcending space and time, as exemplified in Jewish mysticism
by the exceptional experience of hitlahavut (Martin Buber, The
Goblet of Grace: Hitlahavut as the key to life. Parabola, 23,
This is variously translated as the burning ardour of ecstasy, spiritual
enthusiasm or passion -- namely an inner spark or flame through which the
meaning of life is unlocked, embracing God beyond time and space. It might
be said to correspond to the Christian understanding of rapture and the
ecstasy of Islam as articulated by its Sufi mystics To the extent that
the central importance of such a dynamic experience implies a cyclic process
it is clear that simplistic understandings of it may drive socio-political
processes that do not honour its transcendental nature.
the molecular dynamics of protein folding are now rendered comprehensible
through simulation on a hypersphere -- suggesting the merit of its use for
the equally fundamental psychosocial dynamics explored by Julian Wolfreys
with respect to the "reiterable circularity of being", neatly modelled by
the circular breathing required for the didjeridoo (as noted above). Hence
the arguments for Enactivating
a Cognitive Fusion Reactor: Imaginal Transformation of Energy Resourcing
(ITER-8) (2006). Furthermore, to the extent that "dark matter"
is in any way to be considered as symbolic of "godlessness" or "negativity",
it has been suggested that comprehension of the universe in terms of a 4-dimensional
hypersphere results in its elimination (Jose B. Almeida, An
Hypersphere Model of the Universe: the dismissal of dark matter,
A sense of sustainable "right of return" is also offered in the
contrast between finite and infinite games made by James P. Carse (Finite
and Infinite Games: a vision of life as play and possibility, 1986).
Discussion of the Philosophical
Implications of the Theory of Everything (2007) includes reference
to the necessary flexibility of movement implied by such infinite games on
a hypersphere and by the Ouroboros mythologies that privilege an understanding
of the Universe as "existing" in a state of "Absolute
Being". This is
then considered as being "acceptable as a counterpoint to the predefined
concept of a non-existent state of 'Absolute Nothing'" -- with "Whether
a Creator is implicitly part of the Creation can be left to further discussion".
Especially interesting, however, is the emphasis placed in Buddhism (cf The
Itivuttaka; the Buddha's sayings) on "non-returning" in
contrast with the pattern of "returning". The latter is sustained
by the processes of greed, hate, delusion, anger, contempt and conceit
-- with which many other religions are also concerned (Navigating
Alternative Conceptual Realities: clues to the dynamics of enacting new
paradigms through movement, 2002). The
"pathological" self-referential "return" engendered
by these processes can be understood as fundamental to sustaining the illusory
nature of identity -- arising from what is effectively an "identity
low dimensionality -- that Buddhism in particular seeks to transcend.
The role of language and religion has been
recognized as a collective
"identity conveyor" prior to this being primarily associated
with the geographical boundaries of the nation state -- still supported,
however, by extensive use of symbolism (see Matteo Ionta, Nation
Building: a literature review, in: Regional
Media and Identity in Sardinia, 2006, ch II.4). Whilst conventional
architecture is also recognized as an important "conveyor of identity" (Carmen
Time: Identity, National
Identities, 8, 3, September
2006), it is appropriate to ask what role knowledge
architecture (on the web) may come to perform in this respect (cf Joseph
Ideals / Critical Distances: a study of the affinity between artisitic ideologies
based in virtual reality and previous immersive idioms, 1999).
Establishing and sustaining identity may also be seen in the light of game-playing.
Framing relationships as the capacity to"convey" bombs or terror
to another country loses sight of the degree to which this necessarily evokes
a right of return -- recognized in competition and game theory as a "return
Unfortuinately this "one-way" relationship mindset has been replicated
in the "bullet points" defining programmes of every kind, even
when understood as in the best interests of the "targets" (Missiles,
Missives, Missions and Memetic Warfare: Navigation of strategic interfaces
in multidimensional knowledge space, 2001; Enhancing
Sustainable Development Strategies through Avoidance of Military Metaphors,
Daniel Goleman (Social Intelligence: the new science
of human relationships,
2006) summarizes a wide range of research on social neuroscience indicative
of the manner in which identity is established and sustained by cyclic psychosocial
processes. Whereas the circulatory system is a closed loop, the emotions
are an open loop system sustained by cognitive processes that allow others
to help manage individual emotions more appropriately. Goleman uses the term
"looping", which readily recalls the anxiety that people may feel to be "kept
in the loop". Empathy creates a feedback loop as people work towards a "fit"
between their own perceptions and the reality of another -- such that looping
enables a person to feel within themselves the distress expressed
by another. On the other hand, looping too tightly -- excessive mutual
entrainment -- can be experienced as suffocating in a relationship. He
distinguishes between "positive" and "negative" (or toxic) loops.
In generic terms, the challenge would appear to be
that of distinguishing between cyclic processes fundamental to necessary
concentration (to achieve cognitive fusion and control of the "serpent"
through "tail-biting") and the ability to "walk
freely between heaven and hell" associated with the Gateless
Gate (above). If an understanding of nuclear fusion is currently
dependent on a Standard
Model of particle
physics recognizing 6 "flavours" of
leptons and of quarks -- of which one is termed "charm" -- perhaps
useful insights into the dynamics of the 6 fundamental processes of the "standard
of religions ("greed", "hate", etc) might benefit
from an analogous clarifying formalism in order to facilitate "cognitive
fusion" (cf Towards
a logico-mathematical formalization of "sin":
fundamental memetic organization of faith-based governance strategies,
The distinction to be made might then be caricatured as between
a "right of return" arising from misplaced concreteness and one
which does not lend itself to description. Some formal insights into the
geometry by which the dynamics of such comprehension and communication
are constrained are helpfully provided in terms of q-analysis by
Ron Atkin (Multidimensional
Man; can man live in 3-dimensional space? 1981). A review of
the relevance of such insights to an understanding of the
psychology of operating in complex communication spaces is given separately
social organization determined by incommunicability of insights).
Peter Jackson explores their relevance to education (The
Geometry of Intention: values in the creation of curriculae).
The relevance of a toroidal representation of these contrasting dynamics
is also discussed elsewhere (Comprehension
of Requisite Variety for Sustainable Psychosocial Dynamics: transforming
a matrix classification onto intertwined tori, 2006. This includes
a virtual reality model (below) clarifying
the intimate relationship between:
- identity embodied and sustained in the moment by the dynamics of a vortex
ring -- a "smoke
ring", by whatever higher dimensional "divine breath"
(or "Breath of God") this is understood to be "blown" (cf Victor J. Stenger,
Breath of God: identifying spiritual energy, 2001)
- identity associated with the conveyor-like orbital cycle of return typical
of particle accelerators and tokamaks -- with the challenge of "tail-biting"
simultaneity as expressed symbolically by the Ouroboros or by being "bound"
to a karmic wheel of reincarnation or rebirth, until "non-returning" is
|Screen shots of a dynamic virtual
reality model of intertwined tori
(click on each variant to access and manipulate
in the free Cortona
VRML viewer, right click for preferences to switch from/to
torus has a vortex (smoke ring) dynamic in the model
torus has a wheel-like dynamic in the model
|VRML animations by Bob
These patterns suggest a possible relationship to those discussed earlier
Research: exploration of nowness --Presenting the Future,
part 5, 2001) in relation to Francisco Varela's
analysis of a central 3-fold relationship
Gesture of Awareness, 1999)
[see also Claus Otto Scharmer. Three
Gestures of Becoming Aware: Conversation with Francisco Varela January 12,
2000]. He proposes a 3-fold cycle at the core of the act of becoming
aware in the moment : "an initial phase of suspension of habitual
thought and judgement, followed by a phase of conversion of attention
from 'the exterior' to 'the interior', ending with a phase of letting-go or
of receptivity towards the experience." (see below). Varela sees the
phenomenological epoché as "the
ensemble of these three organically linked phases", for the simple reason
that the second and third are always reactivated by, and reactivate, the
first. He provides a valuable discussion of the three interlinked cycles
and the obstacles traditionally recognized to some of their processes. Borromean
rings (notably of significance to psychoanalyst Jacques
Lacan) and one traditional
Celtic pattern may also be understood as ways of representing in two dimensions
any such intuitive understanding of a multi-dimensional process..
Kenneth Boulding (Ecodynamics; a new theory of societal
Sage, 1978) helpfully cautions against rejecting such metaphors in the following
Our consciousness of the unity of the self
in the middle of a vast complexity of images or material structures is
at least a suitable metaphor for the unity of a group, organization, department,
discipline, or science. If personification is only a metaphor, let us not
despise metaphors - we might be one ourselves. (p.345)
Spiral staircases and screw conveyors
The above argument would appear to be undermined in interesting
ways by the operation of the screw conveyor (or Archimedean
screw) that has been used for transferring water from a
low-lying body of water into irrigation ditches (see animations).
As a screw conveyor within a tube, material at one end is delivered to the
other through rotation of the screw. Most screw conveyers currently in
use have a single blade, while modern Archimedes screws typically have
two or three blades.
The process of "return" discussed above is seemingly
absent from this form of conveyor. Interestingly the spiral staircase is
one favoured adaptation of the mythical "ladder" of "spiritual
to "heaven", notably as used by Karen Armstrong (The Spiral
Staircase: my climb out of darkness, 2004) -- inspired by T S Eliot's
Wednesday (1930) and by
Dante Alighieri 's Divine
Comedy, especially the Purgatorio.
In both the spiral staircase and the screw conveyor it is the "material"
that moves, either of its own accord (as on the staircase) or as an effect
on "static" material of a rotating screw. In this sense the conveyor
rotates on its axis; its ends do not meet in any "tail-biting".
In effect the conveyor then acts as a form of "timeless" standing
wave; it is only the material that has a temporal experience. As a metaphor
this accords better with Spiral
Dynamics (as discussed
above). Curiously the spira; staircase is often used as an example of a phenomenon
that cannot be adequately communicated with words -- making the use of images
(even gestures) essential to comprehension.
However Armstrong explores the challenging experience of a spiral staircase
in her development "out of darkness" over time:
I am trying to describe an experience that has nothing whatever to do
with words or ideas and is not amenable to the logic of grammar and neat
sentences that put things into an order that makes sense... It is as though
a comforting veil of illusion has been ripped away and you see the world
without form, without significance, purposeless, blind, trivial, spitelful
and ugly to the core. T S Eliot describes something similar in gthe third
poem of Ash
Wednesday. He is climbing a spiral staircase, a mythical image of
the 'ascent' of the mind and heart to spiritual enlightenment. But At
the first turning of the second stair he sees a shape twisted into
the bannister, surrounded by vaporous, foetid air, and he is forced to
struggle with the devil of the stairs. He leaves these convoluted
forms behind, and at the next turning finds only darkness: Damp,
jagged, like an old man's mouth drivelling, beyond repair. Or the toothed
gullet of an aged shark,
the underbelly of consciousness that lurks in the basement of our minds.
The figure on any such spiral
staircase (given the parallel to the screw conveyor) is of course
appropriately named as Screwtape by C S
Screwtape Letters, 1942). As Armstrong later notes with regard to
There was a complete and satisfying 'fit' between my inner and outer worlds.
The poem, with its quiet, haunting accuracy, perfectly expressed my own
state, and endorsed it, showing that I had... somehow stumbled upon a truth
about the human consciousness and the way men and women work.... In the
very first poem of the sequence... the verse constantly turns upon itself
in repetition of word, image and sound. Repeatedly the poet tells us,
I do not hope to turn again, and yet throughout the poem, he
is doing just that, slowly ascending to one insight after another. And
even though he insists that he has abandoned hope, I felt paradoxically
encouraged. (p 164-5)
Whilst this is an admirable experiential account, it somehow seeks to design
out the significance of what she elsewhere describes as the "ghost" on that
spiral staircase. Emphasis is placed on overcoming the illusion of despair
through discovery of appropriate hope -- however paradoxical.
The challenge may however lie in an overly simplistic understanding of the
essentially "static" staircase metaphor -- as partially indicated by the
challenge of understanding the "dynamics" of the screw conveyor and how
it "works". Understanding it simplistically may indeed evoke encounters
with "traffic" in the opposite direction -- "going downstairs". Any "ascent"
of the mind and heart to spiritual enlightenment is then necessarily matched
by the "descent" of forms of attachment variously imagined.
equates the segregation she chose to undergo through her novitiate in a convent
as a type of isolation central to rituals of initiation practiced in many
It is a process of death and resurrection: initiates die to their childhood
and rise again to an entirely different life as mature human beings...
The idea is that in these extreme circumstances, the young discover inner
resources that will enable them to serve their people as fully functioning
adults. The purpose... is thus to transform dependent children into responsible
self-reliant adults... and if necessary to die in order to protect their
people. (p 45)
Again the error may lie in focusing inappropriately on the nature of "enlightenment"
when a more appropriate understanding is only achieved, paradoxically,
"in the light" of "endarkenment" (Enlightening
Endarkenment selected web resources on the challenge to comprehension,
2005). In relying on simplistic understanding of the spiral staircase metaphor
to communicate the fundamental means of conveyance to greater insight,
the nature of this "error" may best be highlighted by contrasting this pattern
with that of the uncontestably fundamental pattern of DNA (DNA
Supercoiling as a Pattern for Understanding Psycho-social Twistedness,
2004 -- annex to Engaging
with Questions of Higher Order: cognitive vigilance required for higher degrees
of twistedness, 2004).
The features missing from the metaphor
of the spiral staircase, or of the screw conveyor, are then more likely
to be found in the structure and dynamics of the supercoiling of DNA as the
information across generations. The existentially challenging illusions may
then be understood in terms of a misplaced "impossible fusion" of
the two right spiralling strands of the DNA double-helix or its conformations.
It is appropriate to note that the theory of Spiral Dynamics was
based on the work of Clare
W. Graves (The Emergent, Cyclical, Double-Helix Model
of the Adult Human Biopsychosocial
Consistent with the complex spiraling of DNA is the double
spiral staircase which might offer more appropriate "staircase" metaphors
for spiritual development. A second helical staircase can indeed be interwoven
with the first (as with DNA) -- as explored by both Leonardo da Vinci and
M C Escher. It is a notable feature in the Vatican
Museum, and at Chambord,
allowing one person to ascend and another to descend without encountering
(or even seeing) each other. It also features in one old English country
house -- to ensure that residents and guests did not need to encounter
servants. Perhaps more significant is the fact that fire escapes, though
built with landings and straight runs of stairs, are often functionally
double helixes, with two separate stairs intertwined.
The cognitively twisted nature of any illusions arising from inappropriate
conflation would of course be even more appropriately represented by a combination
of right- and left-spiraling "stairs" -- only possible in a space
of more than three dimensions. It is perhaps such a pattern that characterizes
the spiraling channels (ida and pingala) entwined around
the spinal sushumna (discussed
above), with their particular points of intersection, or by the caduceus of
western tradition -- an example of the double spiral symbol common to many
Turning and turning in the widening gyre
The falcon cannot hear the falconer;
Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.
from W B Yeats (The
The point was made that it needs both "positive" and "negative" currents
to illuminate a light bulb -- focusing on the "positive" as the
source of light being indeed a mistake. Similarly it takes two of opposite
gender to "make a baby" -- despite any unisex fantasies of either
sex. As a pattern of The
Unconscious Civilization (1995) of John
Ralston Saul, it is possible that the "one-sided" failure to
recognize the larger system, in which dynamics described by the conveyor
belt metaphor are embedded, can be crudely compared to the failure to recognize
the role of women in history. This is exemplified by the title of the work
Underside of History: a view of women through time, 1977).
The challenge to comprehension of "engulfing" dynamics is exemplified in
a comment by the author of I
and Thou (1923) in recognizing the
role of myth -- as with the encompassing dynamic of the "world serpent" in
various cultures. Martin
Legend of Baal-Shem, 1955) remarks:
All positive religion rests on an enormous simplification of the manifold
and wildly engulfing forces that invade us: it is the subduing of the
fullness of existence. All myth, in contrast, is the expression of the
fullness of existence, its image, its sign; it drinks incessantly from
the gushing fountain of life. Hence religion fights myth where it cannot
absorb and incorporate it.... It is strange and wonderful to observe how
in this battle religion ever again wins the apparent victory, myth ever
again wins the real one.
It is myth that offers an understanding of complex relationships
whose nature extends ambigously far beyond any simplistic characterization
as "positive" or "negative" (Joseph Campbell (The
Power of Myth, 1988). Karen
Armstrong (A Short History of Myth, 2005)
addresses the curious status of myth in industrialized societies, its long-demonstrated
Another peculiar characteristic of the human mind is its ability to have
ideas and experiences that we cannot explain rationally.... imagination
is the faculty that produces religion and mythology. Today mythical thinking
has fallen into disrepute; we often dismiss it as irrational and self-indulgent.
But the imagination is also the faculty that has enabled scientists to
bring new knowledge to light and to invent technology that has made us
immeasurably more effective.... Mythology and science both extend the scope
of human beings. Like science and technology, mythology...is not about
opting out of this world, but about enabling us to live more intensely
Given the challenge of climate change to humanity and the planet, richer
understanding of the complexities of the ocean conveyor is appropriate (cf.
the Prevailing Climate of Opinion: climate change as focal metaphor of effective
global governance, 2005). Given
the challenge to humanity of some form of faith-based "clash
there is a case for a richer understanding of the relationships between the
faiths and their respective psychodynamic roles -- especially in the light
of efforts to communicate this role in terms of the conveyor belt metaphor.
There is a possibility that the cognitive pattern required for a richer comprehension
of the first may reinforce efforts to comprehend the second -- and vice
versa. It may well
be that through this pattern more appropriate and credible strategies can
emerge for effective engagement with both -- the "light" may then
finally shine. Similar conclusions may be drawn with respect to the dynamics
of the market, to the experience of time, and especially with respect to
the crucial challenge of population dynamics, as discussed above.
More generally it might be asked whether the conveyor metaphor (as misapplied)
is an example of inappropriate conceptual "linearity", notably
with respect to a dogmatic "line" of argument. Beyond male fascination
with sexually attractive "curves", there is indeed a need to understand "curvature" and
circularity -- as is evident in research on sustainable plasma containment
as a future source of energy. Rather than being limited to spiritual development,
more complex metaphors may offer insights intop sustainable development of
It is appropriate that belief systems should be understood dynamically
rather than statically -- especially in identifying more powerful metaphors
for interfaith dialogue. Such systems may well come to be understood as evolving "currents
of opinion" well-modelled in relation to each other by the ocean currents
weaving together around the globe -- through mysterious transformations from
one to the other beneath the surface of the sea. There is even the
possibility that the (inappropriately perceived) distinct segments of what
is a moving global continuum of currents could fruitfully model the process
relationship between "distinct" religions.
More generally there is some possibility that meteorological systems may
be of requisite complexity to symbolize -- if not elegantly to model -- the
mix of global and local decision-making processes (justifying the mnemonic
wordplay of a complementarity between
"weather" systems and "whether" systems !).
This approach focuses on the psycho-spiritual dynamics within
Jorge Ferrer's "Ocean of Emancipation" -- rather than emphasizing
some form of homogeneous (and essentially static) global
or planetary consciousness. Perhaps this is a way of giving significance
to the suggestion of Ashok K. Gangadean (Awakening
Global Consciousness: why it is vital for cultural sustainability,
Kosmos: an integral approach to global
awakening, 3, 2; Spring/Summer 2004) that:
When we enter the integral space where diverse worldviews originate and
meet we gain critical distance from the localized perspectives and new and
astounding dynamics and global patterns across and between worldviews come
into focus. We arrive at the deeper common ground that is the generative
source of all worldviews.
Is global communication enabled by
currents of feeling in an ocean of meaning
-- or is it currents of meaning in an ocean of feeling?
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