The process as seen from the inside
|v Introduction: interconnectedness of components|
|v The once-only process in grand context|
Intermezzo: world-views behind psychological models
Behaviouristic model, a 'clean slate' in their environment
Jung's model with archetypes in the 'collective unconscious'
My own model of cooperation between process and world
The moment of beginning: a cooperation agreement
That one moment of beginning
A 'cross-section' in space and time
Human, animal, plant, thing, idea or any other event
|v A process as seen from the inside|
|v Summary: the list of components|
Introduction: interconnectedness of components
In the last number I have looked at processes mainly in a general sense. From the
beginning I have chosen to look at the process from my own point of view and from that, on
the basis of common sense and general philosophical notions, to draw general conclusions.
I shall try to do that again. This time I shall focus on the essence of the individual
process, on the components which in their internal interconnectedness define the once-only
character or uniqueness of that process. I start searching from my perception of the
process because that is the only option in my situation. Therefore examples again, taken
The once-only process in grand context
Previously, in number 6 of the structure-line, I made the statement that processes always bear an objective with them, and in other places that processes are a function of the environment. It is time to base these theses on more solid ground.
When I, a few weeks ago in a documentary, had a chance to follow bits of the first
months of quintuplets I was quite fascinated. All babies were placed in incubators
immediately after birth as they, weighing about two pounds, were very small. Two of the
babies needed more medical treatment than the others but otherwise they were treated and
taken care of equally and - how else could it be done - according to a strict schedule.
The physician emphasized that all five of them were born simultaneously. The birth must
have been a caesarian.
There is always some planning done preceding the beginning of a process. What I wish to
say with that is that the preparation is not part of that process. It is itself a process
with its own beginning and own objective. A few examples may clarify the point:
This leads to the conclusion that the start of a process is the confirmation and the
acceptance of an agreement between the environment, better
still, between the world and the new process. The agreement is
based on three facts: cooperation, the carrying out by both parties and the inclusion of a
Intermezzo: World-views behind psychological models
For comparison I put three diagrams side by side: the behaviouristic psychological
model, Jung's psychology and my world-view from which theoretical models would follow
naturally: three different concepts of the situation of the human within a larger whole.
|Explanation: Behaviouristic psychological model, claiming we are born
in this world as a 'clean slate'. The own environment, or, more recently, also with
influence of the genes, programmes all human behaviours onto it.
We are locked up inside the space-time box. The triangle inside the box represents the sum total of the human psyche. Outside the box is the 'unknown void'. This void has no direct effect on the human psyche, since the human psyche is conveniently and quite safely wrapped up in the box of space-time reality. Accordingly, it is of no interest what the unknown void might or might not contain, it's not considered pertinent to human development or growth.
|Explanation: Jung's model, based on archetypes and a collective
'unconscious'. The archetypes are the inherent predispositions which since birth are set
down in the human mind.
Here again a box which represents the space-time reality. Outside of it is the 'collective unconscious'. The human psyche is represented here by a split square, half of which resides in the box of space-time reality and half in the unconscious. Archetypes generally reside outside the space-time box and so they affect us from the vast 'unconscious'.
In this model the archetypes influence the human development and the human psyche profoundly.
|Explanation: My world-view starts from the idea that the world and
everything that exists is a process, once-only processes developing in and with the world.
It follows that everything is equivalent, that continuous flux and volatility are inherent
in development and solidarity ensues from shared responsibility for everything. I think
that this world-view offers a natural basis for a convincing psychology (or economy,
In this case a big circle represents space-time reality, a cyclic learning process. The small circle represents the 'singular' processes existing within the 4-dimensional reality. The circles are in communication with one another and with a field, the 'extensive continuum'. The pairs of small lines represent (quantum) processes along which transfer of information with the field passes.
The field should contain potentials.
The moment of beginning: a cooperation agreement
In some cases it can be quite hard to decide in retrospect when exactly a process has started. Establishing the beginning of a war, the acquisition of a house, the foundation of a business enterprise or a state is not always obvious. It mainly seems a problem of interpretation. Sure enough: the moment that a process starts coincides with the beginning of the covenant with the world being carried out. This conclusion follows logically from the foregoing. However it looks more simple than it is. The consequence is that it is not only babies who choose their time and space of beginning the new life together with the environment. It must follow that every process chooses its beginning together with the environment. This calls for examples. Some of my recollections can be of use here.
That one moment of beginning
First of all, it often strikes me that things, which I planned to do at a certain time,
can't take place at that moment but can at another. Good examples are telephone calls. One
morning I had planned a number of calls which I wanted to have done before I would go out
to do my shopping. The strange thing was that everything went wrong: one person did not
answer, the other person to whom I needed to speak was not home, a third called me before
I had a chance do so, and so forth. Later, it may have been the next day, everything went
smoothly. One of the calls was no longer necessary, the second person had called me back
shortly after my first attempt and the other calls caused no problems this time.
When I try to imagine the space-time continuum of the world
that would be a large filing cabinet or a sausage containing all events of the world. The systems of coordinates then would be sheets or slices of the sausage
without any thickness which one could view individually.
Being born as one of quintuplets does not alter the fact that for every one of the five
babies the other four form a part of his outside world and that every one has an
individual once-only system of coordinates.
When the given time and place of beginning of a process is exact the coordinates
describe the characteristics of the cooperation agreement. They describe the properties
which the process has at its disposal in order to approach the outer world, to react to it
and to fulfil its part of the covenant. The coordinates of the beginning do not describe
whether the process is a human being or the ownership of a house, only the inner and
outward characteristics of the process. The question is how to read the information.
Just like anyone I have the use of my absolutely personal inner motives, my own rhythm
and my individual ability to reflect, to name just a few. For a process, for me, that
personal characteristic forms a whole with the outside world. How can that be?
|'I am sitting in an armchair. I notice that my body is relaxed. I
listen a moment to the music coming from the radio and then also notice the rhythmic
whooshing of my blood in my ears and the softly murmuring city in the background. I look
at the things in the room which catch and reflect the light. According to the depth on
which I focus the objects give me a spatial stability and the sounds a relation in time. I
am sitting in my chair and see part of my glasses, the arms to the right and left, a bit
of my nose and cheeks and the clothes on the front of my body. My arms, knees and feet are
visible. My senses apparently are active whilst my sense of touch, smell and taste have
not much to report. My brains, as I receive the impressions, digest and consider them, are
active in a quiet way.
I am feeling well, I feel at ease. I experience these emotions as a reaction to the noises, the light, the colours around me and to seeing (and hearing) myself in this familiar environment. I experience that inner motion, that reaction to the beauty or the familiarity of forms, contrasts, proportions, sounds deep inside where I breathe. My breath carries and moves my remembering, my inner knowing, viewing, asking and listening, tentatively touching, tasting, smelling and inner awareness. I feel and know myself as part of the things and events around me, and, conversely, I feel the involvement of things with me. I feel and recognize in myself the meaning and the value of my experiences and of my being.'
|After the description of my reactions (in the first sentences of the second paragraph
above) I could have stopped, but I think that my search began precisely with inner knowing
and inner experiencing. This, it seems to me, must provide the material that evokes
the important questions and that has to supply the answer. What am I doing here? Why me?
Would anybody else experience exactly the same thing here? Why do I know that the answer
to the last question is no?
In order to be able to analyse my inner movement and this tentative exploring, I must go back one step and bring in my intellect that has not been involved in the experiencing of emotions and inner knowing in the way it is involved in processing sensory observations and muscle movements. That is for my brain an unusual source of information. That demands conscious remembering, reiterating, reconsidering, recognizing, rethinking.
description consists of two parts. The first part is my physical presence in an
environment, which gives cause for my intellectual activity in the language of my
environment. The second part is my inner motion, the quiet experiencing of the
environment, the invitation to inner contemplation. The latter, the introspection, opens
the domain that encloses the point of my presence and active life, and the contribution of
the interaction with the world towards that point.
A system of coordinates describes the way in which a once-only process manages its two space-time systems.
Summary: the list of components
Now here I have a process that follows from a cooperation agreement into which two space-time systems have entered. That process should be characterized by a system of coordinates which describes, by definition, a one-time event. That process' system of coordinates should contain information pertinent to the covenant which it has made with the world. I expect to find the capacities which have been given in order to fulfil the function.
The list of basic elements meanwhile includes:
further the following components of the covenant with which we were already familiar:
This has been the preparation for the question about the interconnectedness between
relations inside a process. I started from the questions: What is there in a process to
relate? The interconnectedness in relations between what?