“Nature does not complete things... Man must finish, and he
does so by making a garden and building a wall" - Robert Frost
Inclusionality is the understanding
that you can't isolate matter
from space
and that space is not emptiness,
devoid of meaning,
but openness, full of creative influence
Everything is dynamically
continuous with everywhere
and what we perceive as boundaries
are actually fluid
informational interfacings
that allow energy to reconfigure
from inner to outer
and outer to inner
and so be
expressed in an endless variety
of flow forms
--
YOU CAN'T CUT SPACE
Four simple words that could change the way we imagine the world
Natural inclusionality is a way of thinking that fluidly includes space in form and form in space instead of treating them as opposites [as is the case with abstract rationality].
It therefore recognises all forms, including human individuals and groups, as flow-forms: energetically distinctive but not absolutely discrete (discontinuous)
A simple truth underlying the form and logic of natural inclusionality is that space does not stop at boundaries.
Correspondingly, nothing in nature actually has permanently sealed, rigid boundaries and everything is, instead, variably open and fluid depending on its dynamic situation.
Hence, the key to natural inclusionality lies in finding ways to enable our selves and others to 'see through' the visual illusion that leads us mentally to isolate what we observe from what includes what we observe, including our selves. When we remove the illusory discontinuity between self and neighbourhood, matter and space, we understand that we include Nature as Nature includes us.
Natural Inclusionality does not assume or impose completion at any scale, and so moves us on from intransigent abstract definitions of 'Oneness', 'Parts' and 'Wholes' to tolerant natural understandings of 'Openness', 'Somewhere' and 'Everywhere'. We appreciate the local identity of 'somewhere' distinctive as a dynamic inclusion of 'everywhere', without discrete limit. We are not 'parts' and there is no 'whole'.
This body, Arjuna, is called the field. He who knows this is called the knower of the field. Know that I am the knower of all the fields of my creation; and that the wisdom which sees the field and the knower of the field is true wisdom.
(Krishna to Arjuna)
Bhagavad Gita 13,1-2
We are the mirror, as well as the face in it
We are tasting the taste this minute of eternity
We are pain, and what cures pain
We are the sweet cold water
and the jar that pours
Jelaluddin Rumi
"A Human Being is part of the whole called by us universe, a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest, a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our own personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty."
Albert Einstein
"We can think of life as an organising energy that is working from
within through the movements of its organs, its cells and indeed every molecule and atom, ultimately merging with the universal field of movement, the holomovement."
B.J. Hiley- Process and the Implicate Order
"Science has missed something essential; it has seen and scrutinised what has happened and in a way how it has happened, but it has shut its eyes to something that made this impossible possible, something it is there to express.
There is no fundamental significance in things if you miss the Divine Reality; for you remain embedded in a huge surface crust of manageable and utilisable appearance.
It is the magic of the Magician you are trying to analyze but only when you enter into the consciousness of the Magician himself can you begin to experience the true organisation, significance and circles of the Lila."
Sri Aurobindo
The Valley of the False Glimmer
"The Navajo term, alkee na'aashii, expresses dynamic unbroken movement. This is not necessarily the case with western concepts of complementarity. With full complementarity, as defined by Navajo, there is neither hierarchy nor polarity. The emphasis is on perpetual movement between the two (the "two" being what appear on the surface as polar extremes, for instance night and day, violence and non-violence). Both energies are needed for dynamic movement. In the unity of the dynamic movement, the polarities naturally disappear'. There is a 'self-organizing central process that provides unity, coherence and life. It is the spiritual matrix that binds the human with all cosmic forces and energy."
Nancy Maryboy - Indigenous Education Institute)
"Since psyche and matter are contained in one and the same world, and moreover are in continuous contact with one another and ultimately rest on irrepresentable, transcendental factors, it is not only possible but fairly probable, even, that psyche and matter are two different aspects of one and the same thing"
Carl Jung
"This undivided whole is not static but rather in a constant state of flow and change, a kind of invisible ether from which all things arise and into which all things eventually dissolve. Indeed, even mind and matter are united: "In this flow, mind and matter are not separate substances. Rather they are different aspects of one whole and unbroken movement"
Hayward 1987, 25
"The unexpected parallelisms of ideas in psychology and physics suggest, as Jung pointed out, a possible ultimate oneness of both fields of reality that physics and psychology study. . . . The concept of a unitarian idea of reality (which has been followed up by Pauli and Erich Neumann) was called by Jung the 'unus mundus' (the one world, within which matter and psyche and are not yet discriminated or separately actualized)."
Marie-Louise von Franz, 1979
