Conclusions and implications

Liberation of Integration, Universality and Concord (Part #34)

1. Range of approaches: This exercise has brought into focus an intriguing range of approaches to integration. As intended this exploration reached as far as seemed feasible. Clearly in doing so it moved beyond familiar ground and the approaches to integration which have been attempted by the social sciences. So whilst in the early stages the approaches appear as 'models' of integration, the subsequent stages take on the aspect of 'analogies', and the final stages could simply be considered as 'metaphors'. This is not to deny the value of the final possibilities, rather it highlights the fact that it may be our attitude or problems of comprehension which reduce possible models to 'superficial' metaphors. Conversely, the sterile inadequacy associated with models may result from their function as metaphors -- 'taken too far'.

2. Locus of incompatibility: A key factor in considering the value of these various possibilities appears to be where one chooses to 'locate' the 'incompatibility' or hiatus between alternative modes (or models). Locating it at the level of the single oscillatory cycle must necessarily 'push' any more sophisticated approaches to integration into the realm of analogy or metaphor. For conceptually we have not yet digested such a cycle involving incompatibility. If however the incompatibility is modelled by dissonance between tones (based on oscillations), the apparent drift is only encountered further towards the end of what could usefully be perceived as a continuum. This raises the interesting question of how incompatibility or discontinuity is 'contained' (or nested) at a lower level. (For example the oscillatory left-right motion of walking is a complex problem of balance which a child must learn -- once learnt the jerky discontinuity of the broken cycle disappears and 'walking' may be comprehended at the 'tonal' level, later still walking merely becomes an aspect of dancing or other patterns governed by 'harmony' of some kind).

3. Beyond the broken cycle: It is certainly appropriate to consider that in our attempts to reconcile societal alternatives we are at the 'broken cycle' level (just 'limping' along). The attempts to move beyond this in envisaged policy proposals seem 'monotonous' (lacking any sense of 'rhythm' and 'melody'). Perhaps the non-Western cultures endowed with a greater sense of rhythm and rhythmic organization will provide the understanding to move us all into a new mode in which the Western understanding of harmony can be used. On the other hand, it is important to recognize that it is often those rhythmically-oriented segments of Western culture, for which current social science thinking is sterile and meaningless, but which need to be integrated into the process whereby social alternatives are envisioned. (This aspect of integration also needs to be considered in relation to the social scientist, who in other roles expresses a well-developed sense of rhythm and harmony, but whose professional thinking may in this context resemble that of a learner on a musical instrument).

4. Resonance: The possible significance of the concept of resonance between an oscillatory cycle and its bounding environment merits further reflection. It is significant in relation to the use of available energy, to affecting the environment, to enhancing environment cycles, to destroying 'crystallized' structures, etc. Entrainment of one oscillatory cycle by another should also be considered. In a world seen in terms of movement these two phenomena are significant in terms of the prenuptial dance and the process of conception.

5. Harmonic goals: The concept of harmony and a harmonic goal may also be used in evaluating such phenomena as a conference or an academic paper as exercises in integration. In the case of a conference there is some merit in seeing it at the broken cycle level trying to get together a coherent tone. But it may also be seen in terms of polyphony and the challenge of harmonizing different voices. But in the light of the historical evolution of harmony, the value of moving the conference through a series of consonant and dissonant 'chords' to a tonic goal may be viewed as somewhat simplistic (The closing phases of most conferences these days reveal the superficiality of that goal). In a separate paper suggestions have been made concerning non-linear agendas, weaving consonance and dissonance at a 'tensegrity conference', which could correspond to another level of harmonic integration (22). It is tempting to see the use of non-sequiturs, inconsistency and anecdotes in a conference or a paper as corresponding to chromaticism in music. Edward de Bono's call for the use of 'po' to break sequence is also relevant (23). For a more extreme example consistent with the historical evolution of harmony, Christopher Jones random number generated conference paper should be noted (23). It aimed to break down the whole approach to 'conference think'.

6. Concepts of progress: The Rg Vedic approach however casts a valuable light on many aspects of integration. Firstly the whole motion of a historical sequence progressing towards 'greater' or 'better' integration is seem to be only partially associated with linear thinking - partially because it would be a Boolean-logic approach to stress only the non-linear aspect. This relates to the whole question of whether progress is an illusion (25). In one sense there is no convergence to better integration, only a more integrated understanding of the present moment - which is however - where we live.

7. Choice and integration: It is however this ahistorical context which frees the individual's power of choice. The individual can choose to be moved by a 'less sophisticated' form of harmony - rejecting the greater freedom of contemporary music, for example. The ultimate freedom is the freedom to be unfree, bound by particular constraints.

8. Dialogue and integration: Given, the UN University/GPID stress on dialogues and integration, the Rg Vedic focus on dialogue between contrasting perspectives and its relationship to integration is valuable.

9. Harmony of harmonies: Perhaps the subtlest aspect of the Rg Vedic model is that which confronts the problem of the integration of alternative approaches to integration. This is the distinction between languages which can each only partially express the insights of a Language which can only be expressed through them. This is the problem of the harmony of harmonies, in which the alternatives appear and disappear as patterns of ripples on the surface of a sphere.

10. Theory vs. Praxis: Extremely valuable is the Rg Vedic oscillation between theory and praxis as inherently incompatible but necessary to each other. It is refreshing to see those related as yin- yang complementaries - with the hope that some androgynous perspective may emerge (26).

11. Integration of what?: The whole notion of a range of tones suggests a fundamental question: what are the different things that need to be integrated to bring about a quantum change? And what is the necessary harmony of that integration in order for the change to occur? Why cannot we focus more clearly on the relationship between the factors which generate and control the various 'waves' (27) to which our societies are subject? (*) What are the forms of organization that are required?

12. Individual self-image: But aside from its relevance to the various aspects of human and social development mentioned at the beginning of this paper, the whole notion of harmony is of special relevance to the concept of the individual and to the individual's concept of herself or himself. Given the variety of roles/persona through which the individual expresses himself, the concept of 'harmonizing' such voices in one way or another is very intriguing (e.g. the notion of polyphony). Also the notion of organizing one's time and awareness in terms of a 'melody' of such voices, perhaps with some overall harmonic goal. At this level a certain convergence can be seen with the affective and dramatic content which composers have conventionally associated with certain forms of melody and harmonic organization - most crudely in the musical accompaniment to films. A challenge for the individual is then to experiment with subtler harmonies whilst maintaining the option to move between them. This is an organic approach to maintaining continuity of awareness, rather than being subjected to a 'broken cycle' style of life. As such, concepts of harmony are relevant to the question of social indicators.

13. Individual as keystone for integration: This paper started by suggesting that more elegant forms of integration might not only be desirable but also necessary for effective integration to be achieved. But whilst our values now stress the importance of centering social development on the human being, the Rg Vedic model would appear to go beyond an indication that this is desirable. It would appear that, to bring about the kind of integration which is required by the conditions of our society, it is essential that integration be embodied, transmuted and expressed through the individual in movement. The individual is in this sense the dynamic 'keystone' to an integration relevant to human social development.

'With the Classical Physics viewpoint of the world, we were primarily concerned with discovering notes, classifying them and aiming, through their different classifications, to compose a symphony that would eventually sing the world so conceived. Suddenly, with the discoveries of Modern Physics we have realized that the symphony was already there; that the songs were already being sung, and that the true sound of any note was embedded. One could say that one single note is the whole song; that in order to play one single note, one has to know the whole song; or that while playing one single note one is playing the whole symphony. Silence underlies both as a condition of possibility. Perhaps this musical metaphor helps clarify what has preceded it.' (De Nicolas, 17)

'We can't put it together; it is together' (The Updated Last Whole Earth Catalog, 1974)