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A Sourcebook for the Worldwide Discovery of a Creative Organic Universe
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Introduction
Genesis Vision
Learning Planet
Organic Universe
Earth Life Emerge
Genesis Future
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VI. Earth Life Emergence: Developmental Stages of Life, Mind & Self

With evidence now in place for an organically conducive macrocosmos (Part III) and an overall evolutionary gestation (Part V), this extensive chapter goes on to document how its independent complex creative system (Part IV) is manifestly evident for each micro stage and entity. Life’s skeletal frame from geo to Gaia is noted first, which then serves an emerging cognition, sentience and self-recognition, all of which reproduces a personal ontogeny. Human beings and humankind altogether are then also found to exemplify both individually and collectively the universal complementary code. In their entirety, these findings make a case for a genesis universe of much diversity and innovation which yet springs from, embodies and is made knowable by a constant, transparent unity. And by this discovery, a learning planet recovers in a temporal creation the essence of traditional wisdom.

A. Universal Principles

Many references which introduce and describe common principles and phenomena are cited in Parts III: Organic Universe, IV: A Cosmic Code and V: A Quickening Evolution. This natural genesis found by a worldwide science develops from a singular, independent creative system distinguished by agent and relation, individual and group, masculine and feminine-like complements. Their dynamic activity gives rise to an emergent, self-organized evolutionary nest of complexity and sentience. In this manner, the universal source becomes manifestly exemplified at each stage of a living nature. From non-random genomes to sand dune biotas, human commerce, global climate, and the interstellar raiment, the same pattern and process repeats over and over. Modularity, symbiosis, autopoiesis, complementarity, synchronicity, self-similarity, scale-free, power-law networks occur in every instance.

As noted above, Part VI: Earth Life Emergence will report how self-organizing complex adaptive systems are in effect everywhere from universe to human. A natural cosmos which springs from and epitomizes a gender creativity forms the essence of traditional wisdom. Its 21st century rediscovery reveals a luminous property by which this extant realm seems made to be known. The Sustainable Ecovillage section of Part VII: A Genesis Future will offer an example a new earthly abide guided by these salutary principles.

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B. The Nested Gestation of Life

A tour of the sequential, multilevel scale of animate entities from their geological substrate to a self-regulating bioplanet. The import conveyed here is that each phase such as Microbial Colonies or Dynamic Ecosystems, as a paradigm shift in each domain, is becoming found and understood to express in form and process the independent self-organizing principles.

1. Geosphere and Atmosphere

The study of all forms of earthscapes from land to sky is revealing an invariant, irregular dimensionality and similarity across many features from rivers, coastlines, and continents to the cascade dynamics of fractal weather patterns.

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2. The Origin of Life

Around 1960 when I began my readings, an opaque discontinuity stood between the presence of evolving earth life and the extant physical cosmos. In the years since and especially the last decade the gap has been mostly bridged. Researchers have reconstructed many of the primordial components and steps such as rudimentary genetic molecules and protocell vesicles. But a significant advance has been to identify the universal self-organizing dynamics at work in the guise of autocatalytic networks, hypercycles and autopoiesis. By these lights the occasion of emergent life, mind and selves can now be rooted in an increasingly amniotic universe. Physics and biology are once again reunited in a developmental genesis.

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3. Microbial Colonies

Individual bacteria, such as the amoeba or paramecium we met in school, were long thought to act as isolated, competive entities. But as lately advised by the nonlinear theories, microbes are now understood to exist and prosper within social assemblies engaged in constant chemical dialogue. Such microbial communities are often seen as an exemplary model of a complex adaptive system. This image of a self-organizing bacterial community is from the website (http://star.tau.ac.il/~eshel/gallery.html) of the prime researcher in this regard Eshel Ben Jacob, Maguy-Glass Chair in Physics of Complex Systems at Tel Aviv University, Israel.

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4. The Symbiotic Cell

A good example of the independent principles in effect, both in their discrete components, formative dynamics and modular division of labor, is the occurrence of nucleated eukaryotic cells. Rather than due to gradual Darwinian trial and error, this level of life evolved by the symbiotic merger of diverse, modular, mutually beneficial prokaryotic bacteria into bounded, whole entities. Over time various microbes provided mobility, digestion, oxygen tolerance and so on which altogether formed a viable cellular unit. The pioneer researcher and advocate since the 1970's of this now accepted understanding is Lynn Margulis, professor of microbiology at the University of Massachusetts, Amherst.

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5. Multicellular Organisms

Impelled by self-organization and selection, unitary cells continuted to complexify, associate and combine into larger multicellular communities. In so doing, diverse, modular organs were formed which altogether evolved into unitary variegated, mobile, oxygen-breathing, land-living creatures with nervous systems, brains and proactive behavior.

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6. Cooperative Societies

As multicellular animals evolved in somatic and cerebral intricacy, they increasingly gathered into social assemblies. A major adjustment in evolutionary theory over the past few years has been the realization that Darwinian competitive survival of the fittest is mediated by and secondary to an inherent proclivity for cooperation. This effect is variously known as quorum sensing or reciprocal altruism, and is founded on a salutary complementarity of individual and community. As a result, these metabolic and cognitive groupings, with rudimentary properties of an organism, are perceived as a new level of selection. A tacit, albeit precarious, balance of conflict and accord, often based on gender roles, is now seen to distinguish animal societies, especially within the primate phylum.

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7. Dynamic Ecosystems

Intricate natural environments such as rainforests, prairies and coral reefs are now understood not to seek an equilibrium or balance as previously held but to exemplify critically balanced complex adaptive systems and networks in constant flux over many similar scales from microbes to resident organisms to whole bioregions.

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8. Appearance of Homo Sapiens

Evolutionary and complex system perspectives are also increasingly employed by primate studies, archaeology and anthropology to explain how simians became hominids and social humans. This emergence is believed to occur through a co-evolution of increasing brain size, dexterous tool making and social interaction facilitated by language. Once again the sequence we have seen for many fields is repeated for these endeavors. An initial phase of engaging Darwinian tenets in the 1980's and 1990's is presently being expanded by complexity theories.

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9. A Living Planet

Earth’s biosphere is now known to have regulated itself for a billion years in a homeostatic fashion so as to sustain favorable atmospheric and geochemical conditions for its continued survival. Since the 1970's, the British scientist James Lovelock, along with biochemist Lynn Margulis and many others, have provided theoretical and experimental support for life as a planetary phenomenon. Lovelock's neighbor, the author William Golding, suggested the name of the earth goddess Gaia. The concept has received intense scrutiny over the past decades and is now generally accepted and indeed applied in global ecological research programs. This section also contains some references for earth systems science and its evolutionary history.

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C. The Rise of Sentience

The nested, skeletal stages of somatic complexity from life's origin to biosphere and noosphere just surveyed can next be seen in our worldwide humankind compass to facilitate the Metazoan amphibian, reptilian, avian and mammalian evolution of larger brains, enhanced cognition, proactive behavior, incipient consciousness and in its human phase a relative corpus of remembered knowledge.

1. The Evolution of Brain Anatomy and Cognizance

While a general increase in bodily complexity and dexterity from trilobites to humans is admitted, what is really happening (and there is something going on) is an essentially linear emergence of cerebral capacities. By their properties of bilateral symmetry, many semi-specialized modules, and a later neocortex, brains evolve by consistently expanding the size of these components. This steady course of “encephalization,” both by mosaic and concerted modes, can then trace a central evolutionary axis and vector.

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2. Animal Intelligence and Awareness

As these anatomical, physiological, and dynamical neural faculties evolve they achieve an increased degree of cognitive capacity and retained memory relevant to an organism’s ecological niche. A significant advance in this regard is the admission and quantification in the last decade of an evolutionary ascent in relative intelligence, sentience and self-cognizance running throughout the animal kingdom from invertebrates to primates. The late Donald Griffin of Harvard University was a pioneer advocate of cognitive abilities and representational consciousness throughout the animal kingdom.

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3. A Ramifying Bicameral Brain

Another notable aspect of the vectorial evolutionary rise of encephalization and sentience is the appearance of an asymmetrical brain into left and right hemispheres. Each bicameral half has characteristic abilities which generally involve a finer detail or coarser spatial focus. Until recently these features were believed to be only evident in humans. But new research, much of which this volume summarizes, has identified common and similar bilateral qualities throughout the animal kingdom from primates to chickens and even to insects. By this cerebral complementarity, the universal creative system is equally manifest in the emergence of cognitive faculties.

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D. Emergent Genetic Information: DNA/AND

In Part III, An Informational Source reported how matter and energy is understood to be suffused by an informative, program-like quality. Part IV, A Universal Genetic Code, documented an independent creative system while Part V, A Quickening Evolution, sketched humankind’s integral view of the oriented rise of earth life, mind and self-cognizance. This Part VI is proceeding to show how these principles are in similar manifestation everywhere. To continue to fill in this scenario, a genetic-like code network is now noticed to not only reside at a molecular level, but at each evolutionary tier from elements to societies. A rule-based, communicative program with a novel format at each stage is conveyed by the next table, which generally follows the work of John Maynard Smith, Eors Szathmary and other researchers noted next.

Stage Process Carrier
Atomic chemical compounds amino acids
Molecular genomic system deoxyribonucleotides
Symbiotic intercellular communication eukaryotic cells
Organism epigenetic dynamics mammals
Neuronal neural networks CNS and brains
Primate signal based protolanguage chimpanzees
Humankind language and knowledge people

In addition, a significant revolution is going on about the understanding of what genes are, where they are situated in dynamic systems and how their developmental influences is expressed. Most of the research since the DNA double helix was specified in 1953 has been to identify particulate molecular components and their relative location in chromosome strands. With the recent sequencing of the Human Genome, a new phase of equal importance began to explore how genes are contained in genomic, metabolic, and neural systems. This approach variously known as epigenetics studies the effects of environment, topology and other constraints on genes, to an extent that a genetic determinism is set aside. What appears once again is a complementarity of discrete ”genes” and the complex, malleable systems they compose.

To convey this major turn of events, a new acronym is here proposed as DNA/AND. The works of Evelyn Fox Keller, Matt Ridley and Antoine Danchin, among others, are a good entry in this regard. A linguistic metaphor has also become of much utility in understanding the genetic code, which is verifying strong parallels with language. This topic is covered later on in A Cultural Code.

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E. An Enhanced Individuality

The history of life shows a clear trend in hierarchical organization, revealed by the successive emergence of organisms with ever greater numbers of levels of nestedness and greater development, or ‘individuation,’ of the highest level.
Daniel McShea

As bodily complexity, active cerebral capacity and its represented knowledge proceeds in evolution, another important quality and directional parameter is an organism’s increased self-awareness and sense of personal identity. From our late retrospect, the arc of life’s arduous emergent genesis may be seen as a long stirring to conceive an individual selfhood, now reaching the verge of a self-cognizant planetary phase.

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F. New Parallels of Phylogeny and Ontogeny

In the 19th century, both before and after Darwin's The Origin of Species, a recapitulation between an organism’s embryonic development and the evolutionary course of its species was widely accepted. This comparison was discarded as later anatomical research began to find contradictions. Today after a century of intensive, quantified study, a broad agreement between ontogenetic development and phylogenetic evolution is re-emerging in several areas. In addition to the gestation of an embryo, its occurrence is now recognized to hold for cognitive, behavioral and linguistic realms. As a result, the entirety of earth life’s somatic, cerebral and societal evolution may be seen to take on a similar appearance to the development, motor learning, mental achievement, and acquisition of language of a human individual. In the holistic vista of humankind, a grand accord may become apparent between personal and planetary gestation, a significant discovery not possible any sooner.

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G. Integral Persons

As we now reach ourselves in this evolutionary traverse, it is worthwhile to pause and review the website’s outline. Parts III, IV and V doucmented an amniotic cosmos, its genetic-like code, and life’s embryonic quickening on earth. This extensive Part VI goes on to report how each nested phase from geological strata to an emergent humankind reflects the universal complementary system in its discrete and relational modes and their spiral path of self-making.

The present section considers how human beings again appear as a microcosmic exemplar, this time in a temporal creation. Our personal development of body, brain and education from infancy on, our regnant awareness, gender identity, modular personalities, and unique lifelong course of individuation, each seem to reflect the archetypal icon. And notably, from what humankind is learning about its constituent members, phenomenal people are invited to appreciate themselves as participants in a greater genesis.

1. Somatic and Behavioral Development

The same complex dynamics that organize cosmos and evolution are seen to be in similar effect to guide a child’s advance in bodily maturation, perception, agility, behavior and stages of cognition.

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2. Systems Neuroscience: Cerebral Form and Dynamic Function

Research frontiers in neuroscience are finding the principles of self-organization to similarly apply both to a brain’s developmental maturation and to its constantly shifting hierarchy of thought processes. In this cognitive domain, complex system activities are variously known as parallel distributed processing, connectionism and neural networks. This section reviews both human cerebral anatomy and physiology and the influence of these self-organizing dynamics. It also includes how brains store, represent and remember experience.

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3. A Complementary Brain and Thought Process

Earlier on A Ramifying Bicameral Brain considered the evolutionary roots of reciprocal cerebral faculties. This section notes their distinct presence in human beings both in left and right hemispheres and in a new "dual-process theory" of cognitive activity. Discovered in the late 1960’s by Roger Sperry’s Nobel prize work, holistic or analytical modes of thought entered popular culture in the 1970’s such as an artistic right brain. These broad allotments fell somewhat out of favor in the 1980’s. What is new today is a sophisticated verification of a left side emphasis on finer, discrete objects, along with a right penchant for connecting these dots, and on their fluid, shared interaction. In support of a universal genesis, this finding locates the archetypal complements in our own mind, in our brain’s cerebral architecture and performance. The appearance of these qualities even on a planetary scale is noted in The Phenomenon of Humankind.

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4. Conscious Knowledge

As a result of the 17th century Cartesian divorce of mind from body, conscious awareness was for many years set aside as a spurious epiphenomenon. With recent advances in the philosophy of mind and scientific capabilities, consciousness has finally become a valid concern of quantified study. A knowing sentience is now perceived to emerge both through evolution, as noted earlier in Animal Intelligence and Awareness, and constantly in a human brain from quantum realms to intellect. Additional aspects and inputs in this regard were noted in Part III, Intelligence and Consciousness. As these references attest, it is observed to be most characterized and facilitated by an active informational content. The image is from a megaconference held at the University of Arizona.

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5. Gender Complements

As we continue to engage individual persons, the most significant aspect of ones life is, of course, their gender. Surely an area long replete with misunderstanding and injustice, what is new is an affirmation by humankind of a natural, cosmic basis for the feminine and masculine principles. As discussed earlier in A Universal Genetic Code and elsewhere, the independent creative system is composed of a dynamic interplay of relational connections and elemental agents. At the heart of this worldwide discovery is the recurrence of these equal and complementary qualities. What is revealed is a human universe once again knowable by its gender archetypes. Every other period and culture in history has conceived worldly existence in the imagery of a male/female reciprocity except our own.

In their traditional form they appear as a female, maternal penchant for empathic cooperation and a male, paternal tendency for agental competition. These divisions of labor and aptitudes, mediated in evolution by parenting role, align with context and autonomy, group network or discrete individual, wave or particle, in the constant system. But we do not seek to define or categorize; as epitomized by Yin and Yang each is leavened by a degree of the other. Nor is an intent to put in place a feminine emphasis, rather women are actually more bicamerally balanced that men, using both sides of the brain in unison. The goal of personal (and collective) psychic individuation is their integral balance or marriage. These traits will also appear later on as interdependence and independence on an international plane and as a guide for sustainable ecovillages.

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6. A Symbiotic Self

Over the last century, the field of psychology has sought to clarify and understand our human tangle of emotions, mental domains, behaviors, with increasing reference to their neuroanatomical, biochemical and genetic substrates. A prime concern, often equated with Sigmund Freud, was to identify and mitigate the psychic maladies that inflict night and day. In an initial analytic stage, the endeavor segmented into many subsets and factions, which along with its subject matter inhibited general theories. Around 1980, a mosaic formed of neuroscience, linguistics, cognition, artificial intelligence, and philosophy known as cognitive science. Humanistic and transpersonal psychologies attempted to shift the focus from illness to positive enhancement.

The project has long been divided into camps of nature vs. nurture. One side, under rubrics such as nativism, essentialism or rationalism, argues that innate, preset programs govern. The other, variously known as behaviorism, constructivism or empiricism, contends people are molded by external influences and largely make life up as they go along. The two approaches are lately converging on an obvious middle ground where both make a contribution, in a similar way to their synthesis in the genetic paradigm.

But psychological studies have labored in this descriptive phase without a unifying vision that could (re)connect person and cosmos. Just as evolution texts ignore the brain, Psyc 101 has until recently made little note of evolution. This is under repair as a fledgling “evolutionary psychology” seeks Darwinian roots for the vagaries of paternal investment, mate choice, altruism, territoriality, rank, consumption, prejudice and so on. Investigators often conceive mental capacity as a congress of “modules” or “mental organs,” each evolved to compute and solve an adaptive problem or handle a novel activity. But the effort has been beset with factions and contention, as sources here report. A sense of humankind’s common project to reconstruct how its members came to think, feel and behave could bring much needed agreement. And as observers note, such knowledge of ourselves does not determine but can in fact liberate.

The promise of conceptual integration within a genesis cosmology, however, seems to come most from the sciences of complexity, which finally promises an understanding of our diverse human mores. The integral psyche is seen to mature and be sustained by the same self-organized fractal dynamics as the development of the living universe. Ones selfhood can be likened to an autopoietic system constantly referring to, maintaining and creating its own, viable identity. It is not difficult to perceive the same generative pattern of symbiotic union which makes up a coherent personality as that which constitutes the nucleated cell.

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7. Archetypal Psychology

Throughout our lives, we are always participating in a biological and spiritual individuation process that has taken billions of years. Helene Shulman

Our review so far of somatic and neural development, a gender mutuality, and a self-organized personality sets the scene to engage our dynamic, arduous, lifelong course of psychic individuation. In this regard we enlist the archetypal psychology of Freud’s contemporary Carl Jung, broadly conceived. Drawing upon a rich corpus of mythic, alchemical, shamanic and religious wisdom, ones life passage starts from a maternal embrace which must be parted with to enter the treacherous external world in search of a distinct persona. Phases of experiment, struggle, test and loss, in symbolism a cathartic dismemberment, eventually leads to palliative reunification. Opposites of feminine anima and masculine animus separate and clash in allegorical death and rebirth on the way to sacred marriage in the conception of a whole person.

Mythic dimensions bring much illustrative value. The male “hero” seems more involved with aspects of disintegration, and journey, the female “heroine” evokes beneficent synthesis. Masculine phases align more with a transit between levels while the feminine resides at original and future planes. And there is a crucial point for a natural genesis narrative to observe. In their classic quest, Buddha, the Grail Knight, Dante, pilgrim, shaman, and each candidate must ultimately come to their own witness and discovery. The guides retire, the task cannot be done for them. In order to truly attain new being the seeker must come to realize their own reception of wisdom. Finding the Grail vessel is not enough to restore the kingdom, Parsifal must be mindful to ask the Grail question. In such unity, a person can both acknowledge and reconcile mother and father and be faithful to oneself. And presently this primal drama seems to be playing out on a religious and a planetary scale.

An endeavor to (re)join human and universe in a temporal, secular age is would involve an identity between the spiral path of personal individuation and the generic way that complex systems organize themselves as their complements vie and cohere into an emergent whole. Ones daily round may then become a microcosmic exemplar of and contribution to a developmental, personalizing cosmos. As Carl Jung, Pierre Teilhard, Freya Mathews and many others have proposed, human, earthly and cosmic psychogenesis are, as ever, one and the same.

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H. The Phenomenon of Humankind

The first four sections of this Part VI, Earth Life Emergence, have documented a nested evolution of organic entity, sentience, program and awareness from bacteria to biosphere. A parallel was next noted between this overall phylogeny and individual (human) ontogeny. In Integral Persons, we have seen much evidence for people as active exemplars of and participants in a self-organizing genesis.

As many observers report, a further emergence now seems underway to an integral super-organic phase of worldwide envelope. The earth is a finite globe and niche which serves to compress our quite interconnected humanity into a composite somatic and cerebral form, acumen and identity. This multipart section covers aspects of a linguistic cultural code, human societies as complex adaptive systems, its anatomy and physiology, east/west and south/north archetypes and how world religions, in this view, similarly complement each other. The stage is then set to consider, in retrospect, how the long travail of macrohistory may appear as a psychic individuation of such a planetary person.

An accompanying global cognitive faculty, a noosphere coming to its own recognition, knowledge and discovery, was reviewed earlier in the Part II, Mindkind section as the conceptual basis of this website.

1. A Cultural Linguistic Code

The universal dynamic system is equally at work in the evolutionary appearance and grammatical format of human language, along with its informational content. This latest mode of social communication is also realized to have a deep congurence with the molecular genetic code, a finding of much utility to researchers in both domains and another example of nature using the same procedure over and over.

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2. Complex Human Societies

As the case with psychology as we just saw, the application of nonlinear science to the multi-faceted subject matter of sociology has also allowed an innate mathematical basis to be discerned. Rather than one random event after another with no deeper context, our surface mindset, humankind is now able to perceive how complex dynamic systems organize the shape and interaction of groups, assemblies, settlements and cities from a few members to a metropolis. As introduced in Organic Societies earlier, such communities are seen to evolve toward an animate and cognitive coherence. The next several sections after this will continue the theme onto a civilizational, religious and historic scale.

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3. A Planetary Physiology

Historians, architects and scholars have often advised that civilizations, especially in urban settings, seem in their material circulations and skeletal infrastructure to take on the likeness of a developing anatomy, metabolism and nervous system of an organism. As the intensifying human presence converges over and is compressed by spherical earth, a further evolutionary phase of nested emergence appears as a superorganic, planetary entity. Its composite mental component able to achieve such a perspective was reviewed earlier in Part II, Mindkind, and additional personal qualities will covered in later sections.

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4. The Complementarity of Civilizations

“East is east and west is west, and never the twain shall meet” wrote Rudhyar Kipling. Many research studies in social psychology especially in the last decade report that western and eastern cultures do generally reflect polar autonomous individual or communal group attributes. For the purposes of this website, such quantified findings demonstrate how the universal archetypes seem manifest even on a global stage. But these reciprocal phases have rarely been understood and their opposition has caused much interpersonal and international strife and injustice. If civilizations that currently “clash” can be seen to reflect a naturally recurrent complementarity, an avenue to their beneficial reconciliation might result. (A unique role for Muslim culture to bridge West and East is suggested in Bicameral World Religions.)

As an example, during the cold war the United States and the Soviet Union went to the brink of nuclear conflict over individualism vs. communism. Before September 11, 2001, the U. S. was squaring off with China over the same dichotomy. An obvious solution would be a reciprocity of both dispositions. A stark polarity of the West vs. the rest, rich vs. poor, and so on, will terminally confound the new century.

Another area of much violence and hardship is post-colonial Africa. A lesser known but crucial finding is that the same complements also hold for Southern and Northern hemispheres. A resolve might likewise accrue in this case and for racial understanding in general if basic south and north propensities for village community or personal autonomy are better appreciated. (The Old Earth section records the real impediments of small arms proliferation and economic corruption which block constructive efforts everywhere.)

These few instances suggest the promise of humankind’s own knowledge. An imperative transformation from a militarist, inequitable, unsustainable world, descending into blunders and terror, to an enlightened mutuality of personal welfare and caring community could be there for the asking. Part VII, An Earthkind Vision, offers some practical pathways.

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5. Bicameral World Religions

The comparative study of religious traditions is another project of humankind. The great world faiths arose concurrently in a first “axial period,” circa 500 B.C. to 500 A.D. Theologian Ewert Cousins of Fordham University advises that a second axial phase of global dimension some two millennia later is now in occurrence. As we may collectively begin to decipher and read a natural testament, a worldwide complementarity can even be noticed between Eastern and Western modes of belief and doctrine. As many scholars note, spirituality seems to occur in two basic responses or dichotomies of God and the human, worship or activity, heaven or earth, cyclical or linear time. Surely this is a huge, vested subject and these brief thoughts and references are offered to broach ecumenical possibilities and open windows toward rapport.

For the Asian religions of Hinduism, Buddhism, Confucianism and Taoism, in broad survey, a person and the Divine form a continuum, in their phrase “God and man are one.” Within this sacred milieu the human Atman is an embryonic divinity immersed in an encompassing Brahman. Such unity holds because the numinous cosmos is animate in kind, a viable organism. Its quintessence is sensitive, ascendant mind, not lumpen matter. To theologian Peter Berger, these beliefs are more “interior” as turned inward in prayer and contemplation, the world accepted as given. Eastern cultures, as noted, seem more communal or “wave-like” with an emphasis on group values over discrete self.

Western creeds, to a significant degree, hold to an opposite, particulate mode. An individual is somehow separate and alienated from God, earth is for some reason flawed, broken or fallen. Again per Berger, a person is thrust more to outward action in a “confrontational” role. To equate oneself with God is abject heresy. In Christianity and Judaism, the Divine is transcendent, apart, somewhat remote; one is a sinful mendicant. At the Western pole, an extroverted individual supersedes social concerns.

To press the analogy, these religious and societal contrasts could be seen to represent bicameral brain hemispheres on a planetary scale. In this regard a special case may be that of Islam, which although considered an Abrahamic faith sees itself as ‘neither east nor west.’ William Chittick’s essay “The Anthropocosmic Vision,” in collaboration with Tu Weiming, contends that Islam also aligns with Asian conceptions. It is then of much interest to note that Islam’s geographical location from Morocco to Indonesia matches just where the ‘corpus collasum’ which joins the two halves would be for a global brain. Such speculations are an example of what might be discovered from a humankind perspective and would give Muslims a unique distinction and role.

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6. Religion and Science

An historic reconvergence of the scientific and religious encounter is underway but the project seems occupied with trying to reconcile the old, materialist, Darwinian version with belief in and proof of a Divine creator. Signs of an ordained design by way of the “anthropic principle” are a prime endeavor. Glimpses of an innately self-organizing cosmos occur but the waxing realization of a genesis universe whereof earth and human have their own intrinsic value has not yet been factored in. This section is also to be posted on the Forum for Religion and Ecology website.

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7. Macrohistory as Individuation

An ambition of historians and philosophers has been to discern the topologies, forces and trends that underlie and move the course of human affairs, that drive the ebb, migration, and eclipse of peoples, nations and cultures. Because these efforts often went awry if socially applied, not due to theory but its misuse, the very project of seeking such a ‘metanarrative’ is now rejected. The real difference proposed here is its novel perception by humankind. It would be a shame to abandon the ancient project just when a salutary discovery at last becomes possible.

A first step is to admit that intrinsic mathematical and evolutionary dimensions exist at all. If deeper drives and constant patterns are indeed at work, as these many website resources infer, their popular knowledge would be of much advantage. An ability to gain entry via the sciences of complex complementarity could provide benefical guidance for a kinder, more sustainable world, as the Part VII will suggest.

A central theme of this worldwide achievement has been an accord of human beings in both their gender identity and life course with the nested, recurrent, spiral emergence of a genesis universe. By our holistic retrospect, the long, arduous wax and wane of civilizations can then begin to appear as a composite cerebral and psychic individuation. Many observers describe an initial, maternal age in history which gave way to centuries of patriarchy as anima and animus separate and vie. A masculine mentality is seen to still rule competitive, dis-united nations in need of reintegration in partnership balance with the feminine. As for a person, so a singular yet symbiotically diverse Earthkind equally seems at the verge of its own integral self-realization.

For one instance, this archetypal passage is visually evident by a chronological tour of a large art museum. An original emphasis from before Greece to the 13th and 14th century was on parental Gods and Godesses. In the humanist Renaissance, kings and nobles are portrayed and later in the 18th and 19th century, daily folk life. All comes apart in modern abstract art (or lack thereof) as the 20th century struggled toward transformation. (Quilting as a vibrant, imaginative art form by women is usually excluded but can provide an apt metaphor. Quilts are made by expressing an implicate, repetitive pattern in colorful, spontaneous fabric designs.) As Richard Tarnas, Suzanne Kirschner, Freya Mathews, and many others advise, individual, earth and cosmos seem each to be engaged in the one, same self-recognition and actualization.

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