We Are All One Holistic Thought-Forms within Indigenous Societies Indigeneity and Holism
←
→
Page content transcription
If your browser does not render page correctly, please read the page content below
CHAPTER THREE
We Are All One
Holistic Thought-Forms within Indigenous Societies
Indigeneity and Holism
FARAH S HROFF
Once one is one no more, no less: error begins with duality; unity knows no error
—S ANAI , 11 TH CENTURY P ERSIAN POET
T he holistic concept of social, psychological, and spiritual interconnectivity is a central aspect of
Indigeneity. In this chapter , we explore holistic thought-forms as one way of deepening our
understanding of Indigenous societies. Various scholars who theorize Indigeneity mention the
importance of valuing relationships between people (communal belonging) and the earth, holistic
and circular understandings of the world, and ultimately , about spirituality (Agrawal, 2010; Ball,
2004; Cajete, 2005; Dei, 2008). This chapter concretizes some of these ideas.
While this chapter does not focus on this, concepts of interconnectivity within Indigenous
ways of knowing translate into various values: relationships with others and self and ultimately to
helping others and being of service—kindness and compassion. The implications of teaching these
ideas within educational settings are profound; if the intellect and the heart were engaged in educa-
tional settings, the leaders of the world would come to their positions with values that would chal-
lenge greed and the lust of power.
Greetings within various languages of Africa, Asia (including the Middle East), the Americas
and elsewhere, include such concepts as “ gorbanet” which in Arabic and Farsi means “I sacrifice
myself for you.” Most contemporary Farsi speakers utter this word virtually every time they are say-
ing goodbye so for most people the connotations of “gorbanet” are about the importance of their rela-
tionship with that person. However, embedded within the language is the importance of relationships
and giving of oneself (albeit somewhat extreme) for the wellbeing of others.Within traditional Iranian
culture, the highest praise bestowed upon a person was to say that s/he was kind. Kindness was a
highly valued cultural tradition and those who were kind—compassionate, generous, hospitable,
friendly, and giving—were upheld as model citizens.
George J. Sefa Dei - 9781453901311
Downloaded from PubFactory at 04/25/2021 09:59:46PM
via Victoria University of Wellington54 | INDIGENOUS KNOWLEDGES AS PHILOSOPHY AND THE IMPLICATIONS OF DECOLONIZATION
HOLISM FROM THE INSIDE OUT
The emphasis of this chapter is on Hindu and Buddhist concepts of holism while referring to the rela-
tionships that exist with these philosophical traditions and African, First Nations, and systems sci-
ence theories. Although divergences exist within Asian (including Middle Eastern), African, First
Nations, and other scientific theories, our purpose here is to illustrate the similarities. Hindu and
Buddhist doctrines are parallel in several ways, to the point that some Hindus believe that Buddha
was an incarnation of Krishna, one of the Hindu Gods.
The reason that Hinduism and Buddhism are featured is because of my knowledge base in this
area. I am a Kenyan-born Parsi who was raised in Canada. I have been practicing yoga (which was
born of Hindu cosmo-visions) since I was a very young child as my parents were, and continue to
be, daily students of yoga. I am now a yoga teacher and am passionately engaged in the pursuit of
more knowledge, from the inside and the outside, about spirituality from Hinduism and Buddhism
and other traditions; this involves traveling regularly to India to learn more. In Canada and many other
parts of the world—Turkey, Cyprus, Jordan, Syria, Dubai, Egypt, India, Sweden, Bulgaria, Greece,
Thailand, Malaysia, Korea, and elsewhere—I have been teaching asana (postures), pranayama
(breathing exercises that enhance life ener gy), meditation, yoga nidra (deep relaxation), Indian
massage, dance, martial arts, and more—to people of all ages.
Living on the unceded land of the Musqueam people, I am continually grateful for their stew-
ardship. Having genuine relationships with the people from this nation is an important part of my
life. I have worked with the natives ofTurtle Island as a professional since 1986 and believe that one
of the reasons that I live on this continent is to be in relationship with them.
On a recent five-week trip to Guatemala I was thrilled to connect with Mayan peoples and see
how actively they seek to learn these Indian forms of knowledge from me; I taught three classes a
day in some places. I was amazed at how Guatemalans took to me so quickly because of my Indian
heritage. They were not as interested in spending time with me if they heard I was from Canada.When
they met me they asked where else I was from and when I told them that my heritage was from India,
their eyes lit up. Many people asked almost immediately if I knew anything about yoga and within
seconds we had set up a class for them. I taught campesinos, medical professionals, university pro-
fessors—people from various parts of the country, all ages, and a great diversity of Guatemalans. I
am very clear that my path in this lifetime is to spread knowledge that brings people to a place where
they feel healthy or healthier through this form of holistic praxis. It brings me endless joy to see the
results of this type of knowledge—greater inner peace, improved personal relationships, better
focus at studies/work, a smiling heart, the ability to express inner thoughts and emotions, a desire
to serve others, greater flexibility of body and mind, and more.
My Ph.D. thesis, completed in 1996, was on ayurvedic medicine, a branch of Indian knowledge
related to yoga. Since then, my scholarly work has continued along this path. Immersing myself in
this world of spiritual ideas has shown me how much more I have to learn. While I was a graduate
student it took lots of effort to grasp the concepts with my mind; now I am absorbing these concepts
with both head and heart.
As a Parsi, I am not a Hindu or a Buddhist by religion. Our community has been in India for about
600–1000 years. Parsi means “from Pars” or Persia. Our religion is Zarathustrianism (or
Zoroastrianism as is more commonly stated in English as the ancient Greeks renamed our prophet
Zoroaster); our name for him is Zarathustra. My identity as a Parsi is a central part of who I am; the
George J. Sefa Dei - 9781453901311
Downloaded from PubFactory at 04/25/2021 09:59:46PM
via Victoria University of WellingtonWE ARE ALL ONE | 55
religious part of this is less important than the cultural aspect. I do embrace the foundational tenet
of Zarathustrianism: humata, hukta, hvarstha—good thoughts, good words, good deeds. This mantra
illustrates the connections between thoughts, words, and actions and reminds us to continually
reflect on our praxis. Intrinsic to Parsi identity is Zarathushti identity so, like all the known genera-
tions before them, our children have performed the navjot, the ceremony that welcomes them into
the religion and thus they are full-fledged members of our tiny community that has ancient roots in
the Middle East.
My spiritual journey is one that integrates yoga (including meditation), Buddhist practices,
being amidst nature, and learning from various traditions. Being married to an Iranian I have been
fortunate to delve into our old cultural traditions which most Parsis have lost; one of these traditions
is Shabe-Yalda, the longest night of the year—winter solstice—in which we read old Persian poet-
ry, drawing from the complete works of Hafiz. Recently I have discovered other Persian poets
whose verse is consonant with yogic philosophy and I am falling in love with it. That is the reason
this chapter begins with Sanai; Rumi, the well-known Persian mystic poet, cites Sanai and Attar
(another Persian poet whose words have spiritual resonance) as his inspiration. Thus it is my own
heritages that continue to enrapture me in a search for more knowledge.
As an anti-racist, feminist, eco-activist, educator, and researcher, I seek to shore up the “under-
dogs” of the world today and make us all feel stronger, deeply rooted in who we are; one of the ways
of doing this is to rediscover the beauty of traditional knowledges. I am sure that one lifetime is not
enough to learn the wisdom from these truly brilliant cosmologies.Thankfully, I will have more lives!
INDIGENOUS CONCEPTS OF HOLISM FROM ASIA, AFRICA,
AND THE AMERICAS
The word “holistic” is often spelt as “wholism,” denoting its intimate relationship with the concept
of wholeness.1 Holistic schools of thought vary from region to region, and throughout time but are
more similar than different. A number of principles unite them. Entities and systems in the universe,
including humans, are considered part of a unified whole, which cannot be understood by the iso-
lated examination of its separate parts (Mayes, 2003).These parts are actively interrelated. Similarly,
matter is interlinked, interconnected, and dynamic; it is constantly changing and it is this transfor-
mation that denotes time (Mayes, 2003).
Holistic worldviews thus do not focus exclusively upon atoms or or ganisms but on the lar ger
world—the universe—and are often associated with spiritual or religious thought-forms. At the
heart of holism, there is the awareness of the unity and mutual interrelation of all beings and events.
All beings are seen as interdependent and inseparable. Indigenous traditions refer to this ultimate,
indivisible reality. It is called Brahman in Hinduism, Dharmakaya in Buddhism, Tao in Taoism.
Because it transcends all concepts and categories, Buddhists also call it Tathata—Suchness
(Deshmukh, 2006): That Which Is, or Is-ness, the sum of all forms.
In Hinduism, applying the concept of interconnectivity of all life is a critical part of living the
philosophy. “[T]o the Indian sage the only heresy there can be is the heresy of separateness, from
which stems all the evil of the world. It is characteristic of the Vedas, for example, that the oneness
which is the hallmark of spiritual life is subtly, but constantly, brought out, especially by means of
such a grand figure as Agni, the all-pervading fire, which burns in all things, animate and inanimate”
George J. Sefa Dei - 9781453901311
Downloaded from PubFactory at 04/25/2021 09:59:46PM
via Victoria University of Wellington56 | INDIGENOUS KNOWLEDGES AS PHILOSOPHY AND THE IMPLICATIONS OF DECOLONIZATION
(Feuerstein & Miller 1971, p. 43.). One of the Hindu texts, the Isa-Upanisad states: “[b]ut he (sic)
who beholds all beings in his (sic) own Self, and his (sic) own Self in all beings, does no longer hate
(vijugupsate)” (stanza 6).
These views are echoed in other traditions.According to African holistic views, for example, the
cosmos is one, a spiritual totality and spirit is not separate from matter , as everything is connected
(Janzen & Green, 2003; Nkudu-N’Sengha, 2009). In African holistic thought, all things are consid-
ered to be related and connected through one divine force (Janzen & Green, 2003). They are alive,
giving and receiving energy, with all life and matter are created for a specific purpose.
First Nations’ philosophies are also similar. First Nations’ peoples see themselves as part of a
Sacred Hoop or Circle of Life, not having control over it; they are careful to maintain a balance with
life (Hunter, Logan, Goulet, & Barton, 2006; Mehl-Madrona, 2003). Human beings are considered
to be a part of nature. The Creator produced all life forms as interdependent: people are dependent
on nature for survival and nature is dependent on people for survival (Cyr, 2010). All life forms have
a spirit that is connected to, but separate from the physical body (Thunderbird, 2010). This spirit is
one of the ways in which we are all connected.
Elder Shannon Thunderbird (2010) maintains that traditional philosophies are integral to the sur-
vival of modern peoples:
Traditional teachings are as relevant today as they were in the time of my Ancestors. They are blueprints
for human behaviour—they connect us to the teachers of the natural and supernatural worlds, celestial
beings, plants, animals, earth, air, fire, water—respected equals, in other words, whose unique traits pro-
vide models for living in a “good way.” There are lessons to be learned from both the supernatural and sec-
ular worlds—to be passed down from generation to generation through songs, stories, sharing, caring,
medicine wheel teachings and ceremony. Wilwilaaysk, All My Relations.
Just as we impact the broad cultural climate in which we live, our physical emotional, and psycho-
logical health is influenced by that very climate. Social harmony thus influences individual wellbe-
ing in many First Nations’ cosmo-visions. First Nations’ healers advise people to see everyone as a
family member or friend, thus encouraging social integration (Musqueam Elder Shane Pointe, per-
sonal communication, November 5, 2006).
The “medicine wheel” as mentioned above, representing harmony and connectivity , is a good
example. It represents all of creation: all planets, stars, peoples, animals, and plants. It is the basis
of community health, with the circle symbolizing cycles of the seasons and of life, and wholeness
and perfection. Black Elk, an Oglala Sioux born in 1863, spoke of the importance of the circle:
You have noticed that everything an Indian does is in a circle, and that is because the Power of the World
always works in circles, and everything tries to be round. In the old days when we were a strong and happy
people, all our power came to us from the sacred hoop of the nation, and so long as the hoop was unbro-
ken, the people flourished.…The sky is round, and I have heard that the earth is round like a ball, and so
are all the stars. The wind, in its greatest power, whirls.…The sun comes forth and goes down again in a
circle. The moon does the same, and both are round. Even the seasons form a great circle in their chang-
ing, and always come back to where they were. The life of man (sic) is a circle from childhood to child-
hood, and so it is in everything where power moves. (Neihardt, 2008, p. 155)
First Nations peoples’ healing circles, sweat lodge ceremonies, and other healing rituals are all
done in a circle. The circle emphasizes togetherness and community unity, without which the indi-
vidual cannot be well.
George J. Sefa Dei - 9781453901311
Downloaded from PubFactory at 04/25/2021 09:59:46PM
via Victoria University of WellingtonWE ARE ALL ONE | 57
Life, death, and rebirth are also part of a larger circle. Most First Nations traditionally believed
in reincarnation and the continuous dance of life force within an individual (Thunderbird, 2010).
In a vision for creating a sustainable and harmonious world, the Four Worlds International
Institute put forward the following guiding principles (Lane, 2010):
Interconnectedness. Everything is connected to everything else; therefore, any aspect of our healing and
development is related to all the others (personal, social, cultural, political, economic, etc.).When we work
on any one part, the whole circle is affected.
No Unity, No Development. Unity means oneness. Without unity, the common oneness that makes (seem-
ingly) separate human beings into “community” is impossible. Disunity is the primary disease of commu-
nity.
Spirit. Human beings are both material and spiritual in nature. It is therefore inconceivable that human com-
munity could become whole and sustainable without bringing our lives into balance with the requirements
of our spiritual nature.
Morals and Ethics. Sustainable human and community development requires a moral foundation centered
in the wisdom of the heart. When this foundation is lost, morals and ethical principles decline and devel-
opment stops.
The Hurt of One Is the Hurt of All: The Honor of One Is the Honor of All. The basic fact of our oneness as
a human family means that development for some at the expense of well being for others is not acceptable
or sustainable.
Development Comes from Within. The process of human and community development unfolds from with-
in each person, relationship, family organization, community or nation.
No Vision, No Development. A vision of who we can become and what a sustainable world would be like,
works as a powerful magnet, drawing us to our potential.
These principles, created by Indigenous Elders around the world in concert with others, illustrate the
application of theories of holism. For example, in noting that injuries to one person are injuries to
all people, these sages are showing in practice that interconnectedness is at the root of human exis-
tence: we are an interdependent species who need other humans and the support of the entire ecosys-
tem to survive.
Many prophecies from the Hopi, Mayans, Cherokee, and other nations state that we are at the
threshold of a massive planetary transformation; this change will be destructive in some ways and
will bring forth a new world. Mayan elders liken this transformation to childbirth—a painful event
which ends in a joyous result (personal communication, Mayan guide Juan Diaz, February 27,
2010). As the prophecies predict, the earth will suffer in untold ways: war, famine, drought, and more.
We are living through those times. Now more than ever, the people of this planet need the wisdom
of these elders to ensure that the upcoming transformation will bring peace to all.
PRANA
As noted above, in many parts of the world, holistic theory is posited on the notion that an ener getic
force connects all life in the universe, and that this energy is responsible for the life of all beings.The
concept of prana has equivalents in approximately forty-seven languages (Grossman, 1985), includ-
ing Chinese (chi), Japanese (ki), Hawaiian (mana), Ancient Egyptian (ka), and Ancient Greek (pneu-
ma). In Chinese, the concept of chi is linguistically embedded in various terms: the character for
George J. Sefa Dei - 9781453901311
Downloaded from PubFactory at 04/25/2021 09:59:46PM
via Victoria University of Wellington58 | INDIGENOUS KNOWLEDGES AS PHILOSOPHY AND THE IMPLICATIONS OF DECOLONIZATION
friendly translates to “peaceful chi”; the character for healthy translates to “originalchi” and the char-
acter for vitality is “high-quality chi” (Reninger, n.d.). There is no equivalent concept in the English
language. The English language and the dominant North American culture and religion which
embrace this language are different from those of many countries around the world.
The concept of prana has been translated into English as life force, vital energy, or breath; these
translations do partial justice to this concept. Prana is that which gives us life; it is the vehicle of life,
the cosmic breath, the rhythmic oscillation effective on all levels of conditioned existence. Restoring
and keeping this life force flowing is one way of keeping people healthy.
Prana is manifested in air, breath, wind, and elsewhere and is responsible for giving life to all
sentient beings. It connects all beings that are “alive.” Yogananda (1968) called it creative lifetron-
ic force. In the Hindu Vedas, life is defined as having four essential aspects: shariram (the physical
body, or that which decays); indriyam (the senses); manas (mind); and atman (soul or self). The dia-
log between these aspects of life is prana (personal communications, Dr. Acharya, April 2, 2010).
Vasant Lad (1984), a leading ayurvedic physician and philosopher, defines prana:
It is vital energy (life-energy) which activates the body and mind.Prana is responsible for the higher cere-
bral functions, and the motor and sensory activities.The prana located in the head is the vitalprana, while
prana which is present in the cosmic air is nutrientprana. There is a constant exchange of energy between
vital prana and nutrient prana through respiration. During inspiration, the nutrient prana enters the sys-
tem and nourishes the vital prana. During expiration, subtle waste products are expelled (p. 169).
When prana flows throughout the body easefully, a person is said to be in harmony and in good health.
When the flow of prana is blocked, that person is in a state of disease. So it is with the flow ofprana
in the universe. When it moves easily the universe is in a state of balance.
KARMA
Another concept that shows the interconnectivity of time and lifetimes is that ofkarma. It is a wide-
ly held belief within the Asian continent and other parts of the South. While it is a highly complex
idea, karma functionally means “action” and is derived from the Sanskrit kri, to do. Technically, karma
also denotes the effects of actions (Vivekananda, 1991). Hindu cosmological theory states that all
actions are “recorded,” and each one produces a concomitant reaction. Positive or good action will
generally produce positive actions in the future. The reverse is generally true for negative actions.
The karmic effects of all deeds shape the past, present, and future.
In essence, the concept of karma empowers human beings to make behavioral choices that they
can live with, literally—as each action creates a reaction. Contemporary physics mirrorskarmic the-
ory, which is at least 3000 years old, with the principle of action/reaction.
Karma offers an explanation to many questions that begin with why?: why is that person living
on the street with all their belongings in a small bag and why am I living in this well-furnished house?;
why did that car accident happen to that person?; why does this person excel in music, love, career,
and everything seems easy for her/him? Answers to these questions are not easily answered by sci-
entific inquiry, which is good at describing answers that begin with how?
Typically, within Hindu, Buddhist, and related philosophies, the answers to these types of ques-
tions are related to the karmic path that each being walks upon. Deeds of the past have come to fruition
in the present and that is why some people suffer and others do not.
George J. Sefa Dei - 9781453901311
Downloaded from PubFactory at 04/25/2021 09:59:46PM
via Victoria University of WellingtonWE ARE ALL ONE | 59
Everything which goes up must come down
— OLD I NDIAN SAYING
So the king who has treated his subjects poorly, overtaxed them, and provided little by way of ser-
vices, will eventually suffer the consequences of these deeds, in his current life or in another life.
Having a belief in karma aids people in being hopeful as eventually, all wrongs will be righted and
all good deeds will be rewarded.
Furthermore, karma connects one life to the next. It means that an act has a meaning beyond its
apparent consequences. There are past, present, and future dimensions of karma. At death, atman
(soul) survives while the material body decays.
Unfortunately this concept has been manipulated and abused to serve those in positions of
power. In India, “lower-caste” peoples are kept within disenfranchised positions, partly due to the
notion that they had accumulated negative karma in previous lives and this is the reason that they
are suffering now. According to this way of thinking, it is their “destiny” to carry human waste or
perform other such undesirable acts; their “destiny” will only change if they accept this position in
society and comply with the expectations placed upon them. This notion—that the only way to
improve negative karma from the previous life in the current life is to behave subserviently to the
powerful—serves to prohibit rebellion by the working classes, bottom rungs of the caste system, and
women of all social strata (when everyone buys into this way of thinking). This is a corrupt inter-
pretation and negative implementation of the concept of karma.
Questions about the “afterlife” are not easily researched. The concept of karma is directly in oppo-
sition to global hegemonic religious discourses which state that negative actions may be forgiven by
a priest (by admission of guilt and repentance) or by generous donations to a particular church or other
similar gestures. (Within Hindu religious practice, too, priests and the priestly caste hold a great deal
of power.) Other hegemonic discourses note that only God has the power to decide someone’s des-
tiny.
It is a profound thought to consider that each action has a response which manifests itself on the
physical, mental, or spiritual plane and that this response can last over lifetimes. Cause and ef fect
are the products of karma and the entire cycle of deeds; the ever-turning wheel of existence, is called
samsara—reincarnation.
REINCARNATION
The concept of rebirth is well formulated within many spiritual traditions, including Hinduism and
Buddhism. Buddhists of the Tibetan tradition believe that there are five stages of life (Sogyal
Rinpoche, Gaffney, & Harvey, 1992): birth, living, death, the bardo (the intermediate state between
death and rebirth), rebirth.
Individuals can be reborn as plants, reptiles and insects, birds, animals, including aquatic crea-
tures, and humans. The notion that life is cyclical and not linear has profound implications.The belief
that we will return to live on the earth after dying means that it is not in our best interests to destroy
this planet or do harm to other life forms. It forces us, at least, to rethink the way in which we treat
others and the way in which we “use” the resources of the earth.
It is conceivable that people who believe that they will never return to earth will also treat the
ecosystem and its inhabitants kindly, and certainly, such people exist. However, the thought that this
George J. Sefa Dei - 9781453901311
Downloaded from PubFactory at 04/25/2021 09:59:46PM
via Victoria University of Wellington60 | INDIGENOUS KNOWLEDGES AS PHILOSOPHY AND THE IMPLICATIONS OF DECOLONIZATION
is not the only time that we are here may be an incentive for kindness or gentle walking on the earth.
Reincarnation echoes the notion that life is a circle and beings continue around this wheel of exis-
tence until reaching a point where the atman (soul) becomes part of the universal soul (Brahman).
This is a final dissolution of the individual atman and is considered as the pinnacle of spiritual exis-
tence. This is where samsara ends; the atman is not going to be reborn. It is often likened to a drop
of water becoming part of a vast ocean. This state of being has many names: moksha, nirvana, and
others. Moksha is a Sanskrit word which means to release or let go, inferring a release of the indi-
vidual being from samsara—the cycle of life and rebirth and a release of the concept of individual-
ity, separation, duality; now all is one: one universal consciousness. Arriving at this state is to be
continually in bliss and living as pure consciousness (satcitananda).
Nirvana is essentially the same idea: enlightenment. Being free of suf fering, a being in a state
of nirvana has a calm mind and does not react to negative or positive stimuli. Nir means not or out
and vana refers to wind so nirvana literally means windless, as in a windless lake: no waves, no move-
ment, complete stillness of the water and all around it.This tranquil state of mind is the ultimate objec-
tive of life and can be reached through meditation and related spiritual practices such as yoga.
PUNCHAMAHABHUTAS
The basis of holism within various holistic arts and sciences such as yoga, ayurveda, and tradition-
al Chinese medicine is embodied within the concept ofpunchamahabhutas. Pancha in Sanskrit means
five. Maha means great. Bhutas means elements or states, in the ancient sense; they are sometimes
known as proto-elements. (Bhutas are thus not to be confused with the elements as they appear on
the periodic table; within modern chemistry these would be considered as compounds.)
Punchamahabhutas are thus the five great “elements.” This “Five-Element Theory” states that
ether, air, fire, water, and earth, the punchamahabhutas, are the foundations of all existence. They
are contained in all animate and inanimate entities. Energy and matter are considered interchange-
able.
The concept of punchamahabhutas embodies the philosophical foundations of these holistic prac-
tices: all parts of the universe are created by five elements (earth, fire, air, ether, and water). The micro-
cosm—the human being—is thus a reflection of the macrocosm—the universe—as the essential
building blocks are the same.
Although the elements themselves and how they combine are different, Chinese Five-Element
Theory parallels this: “[e]verything on earth is dominated by one of these elements, and their con-
stant interplay, combined with those of yin and yang, explain all change and activity in nature” (Vogel,
1991, p. 180). Briefly, the qualities of each bhuta:
• Ether (akash): non-resistance, sound/essence
• Air (vayu): expansion, sound + touch
• Fire (agni): heat, luminosity, sound + touch + color
• Water (ap): liquidity, sound + touch + color + taste
• Earth (prthvi): roughness, sound + touch + color + taste + smell
Prthvi helps the other four by being their support.Ap helps the other four by moistening. Agni assists
the others by ripening. Vayu is the drying agent. Akash helps by providing space (Ray, 1937). In the
George J. Sefa Dei - 9781453901311
Downloaded from PubFactory at 04/25/2021 09:59:46PM
via Victoria University of WellingtonWE ARE ALL ONE | 61
human body, the hard parts are earth (bones, etc.); the liquid parts are water (kidneys, etc.); the hot
parts are fire (stomach, small intestine, etc.); the air/wind parts (respiratory tract, etc.); and the vac-
uous parts are all pervasive.
The human body, food, all plants, animals, and minerals contain the bhutas. From the bhutas,
the dhatus (constructing elements) are formed.
According to holistic principles, the smallest particle of the universe is the universe in minia-
ture. The interaction between the universe and the individual takes place through input and output
of matter. The universe is thus the macrocosm and other entities, including human beings, are the
microcosm. To illustrate this simple yet profound concept, the words of one of the world’s spiritual
teachers follow:
. . . it has been said in the Vedas, “[k]nowing one lump of clay we know the nature of all the clay that is in
the universe.” Take up a little plant and study its life, and we know the universe as it is. If we know one
grain of sand, we understand the secret of the whole universe. Applying this course of reasoning to phe-
nomena, we find, in the first place, that everything is almost similar at the beginning and the end.The moun-
tain comes from the sand, and goes back to the sand, the river comes out of vapor, and goes back to vapor;
plant life comes from the seed, and goes back to the seed; human life comes out of human germs, and goes
back to human germs. The universe with its stars and planets has come out of a nebulous state and must
go back to it (Vivekananda, 1896/1989b, p. 218).
UNITY AND ONENESS
The essence of punchamahabhuta principles lies in their spiritual import. Holistic principles state that
there is a unity and oneness in the universe and all is connected. Following are words of some of the
experts in this internationally celebrated theory:
My face is the land.
. . . my face was well known.
It was known to the squirrel that heard a twig break under my foot while I walked into the woods. It was
known to the porcupine that sat in the tree top and watched me pass underneath.
...
It was known to the wind that brought me messages from other creatures and plants.
...
It was known to the rain that feeds the spring where I quenched
my thirst day after day.
It was known to the lakes whose waters blended with the sky who
speaks to all of freedom.
The trees also knew my face. I was told by my father that some day
when the skin of my face takes on the furrows of pine bark, my
spirit will leave my body and seek a new home in a tree.
But like the wolf that soon will be gone from here, my face is the
face of a vanishing kind.
You see, what is the wilderness is in my face, and what is in my
face is in the wilderness.
My face is the land!
If you misunderstand one you will neglect the other!
If you harm one you scar the other!
George J. Sefa Dei - 9781453901311
Downloaded from PubFactory at 04/25/2021 09:59:46PM
via Victoria University of Wellington62 | INDIGENOUS KNOWLEDGES AS PHILOSOPHY AND THE IMPLICATIONS OF DECOLONIZATION
If you despise one you will disgrace the other!
If you shame one you will cause the other to weep!
If you look at one and cannot call its name you will never know
the other!
But how can you not know my face?
How can you not know the land?
Is it not all around you?
Is it not part of all you do and live for?
Is it not within your heart, where the yearning for brotherhood (sic)
takes its beginning?
Are we not all living in times of enlightenment when no one
should have a nameless face any longer, not even an Indian? (George & Hirnschall, 1989, pp. 19–20).
[T]his Oneness of life, this Oneness of everything. We shall see how it demonstrates that all our misery
comes through ignorance, and this ignorance is the idea of manifoldness, this separation between wo/man
and wo/man, between nation and nation, between earth and moon, between moon and sun. Out of this idea
of separation between atom and atom comes all misery. But the Vedanta says this separation does not exist,
it is not real. It is merely apparent, on the surface. In the heart of things there is Unity still. If you go below
the surface, you find that Unity between wo/man and wo/man, between races and races, high and low, rich
and poor, gods and wo/men, and wo/men and animals. If you go deep enough, all will be seen as only vari-
ations of the One, and s/he who has attained to this conception of Oneness has no more delusion.…All is
Perfect Union and Perfect Bliss (Vivekananda, 1896/1989a, p. 129).
All the spiritual teachers of humanity have told us the same thing, that the purpose of life on earth is to
achieve union with our fundamental, enlightened nature. . .to realize and embody our true being (Sogyal
Rinpoche, Gaffney, & Harvey, 1992, p. 127).
When one is in direct contact, do you know what happens? Space disappears, the space between two peo-
ple disappears and therefore there is immense peace—and this is only possible when there is freedom, free-
dom from the making of images, from the myths, the ideologies, so that you are in direct contact. Then,
when you are directly in contact with the actual, there is transformation (Krishnamurthi, 1991, p.108–109).
The words of these sages speak for themselves. From varying angles, they describe the spiritual con-
cept of the confederacy of all matter and life. This concept has extremely profound implications. If
human beings behaved as if all members of the universe were connected and the interests of all were
the interests of one, then conflicts, wars, colonialism, patriarchy, and other forms of oppression would
be greatly reduced if not eliminated; the South African slogan, “an injury to one is an injury to all”
would have genuine meaning in such an ideal world.
Table 3.1 is an attempt to explain the properties and essence ofpunchamahabhuta concepts. The
“elements” are connected by prana (life-force) and atman (soul). They are created out of a union of
prakriti, the female principle, and purusha, the male principle, according to samkhya philosophy.
Life is considered to be a reflection or reaction from within due to stimulus from the outside.
The Charaka Samhita, an ayurvedic text, states “The wise considers the entire universe as his (sic)
preceptor. It is only the unwise who finds enemies in it” (Dash & Junius, 1983, p. 22).
George J. Sefa Dei - 9781453901311
Downloaded from PubFactory at 04/25/2021 09:59:46PM
via Victoria University of WellingtonWE ARE ALL ONE | 63
Table 3.1 Qualities of the Punchamahabhutas
The sameness (samanya) of self (purusha) and nature (prakriti) is thus the underlying principle of
these holistic practices (Heyn, 1987). This ecological principle, which embodies the understanding
that the human body/mind/spirit is connected to all other life forms in the universe, is articulated in
different forms through health promotion, disease prevention, and curative care.
SYSTEMS SCIENCE
Interestingly, we find the very same ancient principles exist in contemporary science. Francesco
Varela, for example, observes that Buddhist ideas are prevalent within scientific principles—in
physics and biology, for example, the basic ideas are Buddhism in disguise (Wallace, 2003). During
the past few decades, scientists from various disciplines, such as Ilya Prigogine, Erich Jantsch,
Gregory Bateson, Humberto Maturana, and Manfred Eigen (Francois, 1999) developed emerging sys-
tems views of the world and made the study of living systems, or ganisms, social systems and
ecosystems their focus.
The systems view focuses on integration and relationships and sees systems as integrated wholes
whose properties cannot be reduced to its smaller units. Every organism, from the smallest bacteri-
um to plants, animals, and humans, are integrated and considered as living systems. Families and com-
munities are also considered as systems. Gregory Bateson (1972), for example, was interested in
studying patterns, which connect crabs to lobsters, orchids to humans, and in seeing the interrelat-
edness of life forms. For 2000 years, much ofWestern science concentrated on isolating the world’s
George J. Sefa Dei - 9781453901311
Downloaded from PubFactory at 04/25/2021 09:59:46PM
via Victoria University of Wellington64 | INDIGENOUS KNOWLEDGES AS PHILOSOPHY AND THE IMPLICATIONS OF DECOLONIZATION
basic building blocks. Now that this has been achieved to some extent, the systems approach empha-
sizes principles of organization (Bateson, 1972), creating a more ample understanding of matter, from
macro and micro perspectives. Systemic properties are lost when a system is dissected, either phys-
ically or theoretically, into isolated elements. Although it is possible to discern individual parts in any
system, the nature of the whole is always different from the mere sum of its parts (Bateson, 1972).
This understanding ties in very well with principles of holism.
Connected to systems science, some physicists also make connections between their work and
holistic thought-forms. Notable physicists such as David Bohm (Bohm & Hiley , 1993) and Fritjof
Capra (2002) emphasized the similarities between their newest theories of the indistinguishability
of field and force, mind and matter , with the spiritual traditions of Buddhism, Confucianism,
Hinduism, and Taoism. Over the past 2000 years or more, Buddhists have developed philosophical,
phenomenological, and epistemological sophistication, and they have found a very practical way to
apply it (Brockman, 2002). Aforementioned Varela’s (1997) view of the mind has been profoundly
influenced by his interest in Buddhist thought, and he has worked to establish empirical correlations
between Buddhist practice and scientific work (Varela, 1996). Western tradition has avoided the idea
of a selfless self, of a virtual self. This egolessness, or selflessness, is at the very core of Buddhism.
Capra (2002) also extends the framework of systems and complexity theory to the social domain,
akin to the foundational principles of holism. He uses this extended framework to discuss some of
the critical issues of our time—the management of human organizations, the challenges and dangers
of economic globalization, the scientific and ethical problems of biotechnology , and the establish-
ment of ecologically sustainable communities and technologies (Capra, 2002).
Bohm (1980) conceptualizes an implicate order to the universe composed of frequencies beyond
time and space that has been hidden from people. Bohm’s paradigm is a form of ontological holism.
In this conception of order, primacy is given to the undivided whole and the implicate order inher-
ent within the whole rather than to parts of the whole (Healey, 2010).
These scientists emphasize in their work the same notions as holism: the whole is greater than
the sum of its parts. The natural world is seen to interact synergistically. It is thus not possible to under-
stand whole systems by knowing the properties of their individual components (although it is intrin-
sically useful to study individual components). Powerful descriptions of isolated fragments of the
world have been made but reductionist science has not yielded a metatheory of how the universe oper-
ates (Meadows, 2008).
Quantum mechanics researchers have found that “the basic oneness of the universe is not only
the central characteristic of the mystical experience, but it is also one of the most important revela-
tions of modern physics. It becomes apparent at the atomic level and manifests itself more and more
as one penetrates deeper into matter, down into the realm of subatomic particles” (Capra, 2000, p.
131).
The observer of a scientific experiment, according to quantum theory, can change the outcome
of an experiment, simply by observing, for the observer puts energy into the system. Just as Buddhist
and Hindu philosophy have stressed, the observer and observed are in the new physics seen as con-
nected, as are mind and matter, field and force. Gary Zukav (1979) explains the new physics:
Observer and observed are interrelated in a real and fundamental sense. The exact nature of this interrela-
tion is not clear, but there is a growing body of evidence that the distinction between the “in here” and the
“out there” is illusion. The conceptual framework of quantum mechanics, supported by massive volumes
of experimental data, forces contemporary physicists to express themselves in a manner that sounds, even
to the uninitiated, like the language of mystics (p. 92).
George J. Sefa Dei - 9781453901311
Downloaded from PubFactory at 04/25/2021 09:59:46PM
via Victoria University of WellingtonWE ARE ALL ONE | 65
The new physics thus emphasizes the interrelational, indeterminate, and probabilistic qualities to mat-
ter and energy. As Zukav’s quotation above shows, it challenges components of the scientific method
related to Newtonian mechanics, such as determinism and linear causality as well as reductionism
and dualism. Using laboratory techniques these modern day scientists have concluded that “we are
all one”—the same conclusion arrived at some thousands of years ago by Buddhists and Hindus whose
Indigenous knowledge systems were derived from meditation practices, knowing the world within.
We have come full circle. Knowledge from inside is consistent with knowledge from outside.
HOLISM: THE HEART AND SOUL OF INDIGENEITY
The concept of holism is international and ancient. Virtually all societies on the planet have upheld
some of the holistic principles addressed here. Crossing countries and historical periods, holistic
thought, and practices based on these thought-forms flourished for centuries and declined over the
past 400 years, in part due to the growth of reductionist thinking and its off-shoot, allopathic medi-
cine.
Currently there is a global re-emergence of holistic thinking and holistic practices. This chap-
ter analyzed the historical as well as contemporary basis of holism as interconnectedness, unity,and
oneness.
With respect to education, those who apply holistic principles to formal classrooms have found
various benefits, including: respecting and listening to self and others; to grow positive thoughts and
good humor; maintaining the health of the body and mind; to straighten the spine and develop cor-
rect posture; to learn that physical activity can lead to relaxation of body and mind; to develop cor-
rect breathing; to manage stress and regulate energy levels; learning to relax and rest the body and
mind; to install periods of silence and structured rest; to improve receptivity to teaching and to enhance
learning; learning to concentrate, develop visual memory, and creativity; to raise the pleasure of learn-
ing (Flak, 2010).
Given that the basis of holistic philosophy is unity and oneness, it provides a platform for world
peace. Returning to holism would positively transform the planet. In the words of an Indigenous schol-
ar and sage:
Look at those trees standing over there; the alder does not tell the pine tree to move over; the pine does not
tell the fir tree to move over; each tree stands there in unity, with their mouth pressed toward the same Mother
Earth, refreshed by the same breeze, warmed by the same sun, with their arms upraised in prayer and thanks-
giving, protecting one another. If we are to have peace in the world, we too must learn to live like those
trees (Lane, 2010, p. 2).
NOTE
1. Here we use the conventional spelling without the “w” as it is simpler.
REFERENCES
Agrawal, A. (2010). Indigenous and Scientific Knowledge: Some Critical Comments. Retrieved from http://www.nuff-
ic.nl/ciran/ikdm/3–3/articles/agrawal.html
George J. Sefa Dei - 9781453901311
Downloaded from PubFactory at 04/25/2021 09:59:46PM
via Victoria University of Wellington66 | INDIGENOUS KNOWLEDGES AS PHILOSOPHY AND THE IMPLICATIONS OF DECOLONIZATION
Ball, J. (2004). As if Indigenous Knowledge and Communities Mattered: Transformative Education in First Nations
Communities in Canada. American Indian Quarterly, 28(3/4), Autumn, 454–479.
Bateson, G. (1972). Steps to an Ecology of Mind: Collected Essays in Anthropology, Psychiatry, Evolution, and
Epistemology. San Francisco: Chandler.
Bohm, D. (1980). Wholeness and the Implicate Order. London: Routledge and Kegan Paul.
Bohm, D., & Hiley, B. J. (1993). The Undivided Universe: An Ontological Interpretation of Quantum Theory. New
York: Routledge.
Brockman, J. (2002). The Next Fifty Years: Science in the first Half of the 21st Century. New York: Vintage Books.
Cajete, G. (2005). American Indian Epistemologies. New Directions for Student Services, 109, 69–78.
Capra, F. (2000). The Tao of Physics: An Exploration of the Parallels between Modern Physics and Eastern.Boston:
Shambhala.
Capra, F. (2002). The Hidden Connections: A Science for Sustainable Living. New York: Doubleday.
Cyr, A. (2009). Understanding First Nations’ Spirituality: Teachings from the Elders. Retrieved from http://canadi-
an-first-nations.suite101.com/article.cfm/understanding_first_nations_spirituality
Dash, B., & Junius, M. (1983). A Handbook of Ayurveda. New Delhi: Concept.
Dei, G. J. S. (2008). Indigenous Knowledge Studies and the Next Generation: Pedagogical Possibilities forAnti-colo-
nial Education. Australian Journal of Indigenous Education, 37, 5–13.
Deshmukh, V. D. (2006). Neuroscience of Meditation. The Scientific World Journal, 6, 275–289.
Feuerstein, G., & Miller, J. (1971). A Reappraisal of Yoga—Essays in Indian Philosophy. London: Rider.
Flak, M. (2010). Research on Yoga in Education. Retrieved from http://www.ryeuk.org/
François, C. (1999). Systemics and Cybernetics in a Historical Perspective. Systems Research and Behavioral
Science, 16, 203–219.
George, D., & Hirnschall, H. (1989). My Spirit Soars. Blaine, WA: Hancock House.
Grossman, R. (1985). The Other Medicines. Doubleday and Co, USA.
Healey, R. Analysis (2010) Science without representation. 70 (3): 536-547. doi: 10 .1093/analys/anq039;
Heyn, B. (1987). Ayurvedic Medicine—The Gentle Strength of Indian Healing. New Delhi: Indus.
Hunter, L. M., Logan, J., Goulet, J. G ., & Barton, S. (2006). Aboriginal Healing: Regaining Balance and Culture.
Journal of Transcultural Nursing, 17(1), 13–22.
Janzen, J. M., & Green, E. C. (2003). Continuity , Change and Challenge in African Medicine. In H. Selin and H.
Shapiro (Eds.), Medicine Across Cultures: History and Practice of Medicine in Non-Western Cultures (pp. 1–26)
(Vol. 3). London: Kluwer.
Krishnamurthi, J. (1991). On Freedom. San Francisco: Harper.
Lad, V. (1984). Ayurveda: The Science of Self-Healing. Boston: Lotus.
Lane, P. (2010). Sixteen Guiding Principles for Co-creating a Sustainable and Harmonious World. Four Worlds
International Institute. Retrieved from http://www .fwii.net/profiles/blog/show?id= 2429082%3ABlogPost%
3A27426&xgs=1&xg_source=msg_share_post
Mayes, C. (2003). Seven Curricular Landscapes: An Approach to the Holistic Curriculum. Lanham, MD: University
Press of America.
Meadows, D. H. (2008). Thinking in Systems: A Primer. White River Junction, VT: Chelsea Green.
Mehl-Madrona, L. (2003). Native American Medicine: Herbal Pharmacology , Therapies, and Elder Care. In H.
Selin and H. Shapiro (Eds.), Medicine Across Cultures: History and Practice of Medicine in Non-Western cul-
tures (pp. 209–224) (Vol. 3). London: Kluwer.
Neihardt, J. G. (2008). Black Elk Speaks: Being the Life S tory of a Holy Man of the Oglala Sioux . Albany: State
University of New York Press.
Ray, D. N. R. (1937). The Principle of Tridosha in Ayurveda. Calcutta, India: SC Banerjee.
Reninger, E. (n.d.). What Is Qi (Chi)? The V ibratory Nature of Reality . Retrieved from http://taoism.about.com
/od/qi/a/Qi.htm
Sanai, H. (2000). The Walled Garden of Truth. In P. Washington (Ed.), Persian Poets (pp. 41–47). Toronto: Knopf.
Sogyal Rinpoche, S., Gaf fney, P., & Harvey, A. (1992). The Tibetan Book of Living and Dying. San Francisco:
HarperSanFrancisco.
Thunderbird, S. (2010). Tribal Knowledge, Supernatural & Ceremonies. Retrieved from http://www.shannonthun-
George J. Sefa Dei - 9781453901311
Downloaded from PubFactory at 04/25/2021 09:59:46PM
via Victoria University of WellingtonWE ARE ALL ONE | 67
derbird.com/tribal_beliefs.htm
Varela, F. (1996). The Early Days of Autopoiesis: Heinz and Chile. Systems Research, 13, 407–417.
Varela, F. (1997). A Science of Consciousness as if Experience Mattered. In S. Hamerof f, A. Kazniak, & A. Scott
(Eds.).Towards the Science of Consciousness: The Second T ucson Discussions and Debates (pp. 31–44).
Cambridge: MIT Press.
Vivekananda, S. (1896/1989a). God in Everything. Jnana Yoga. Calcutta, India: Advaita Ashrama.
Vivekananda, S. (1896/1989b). The Cosmos—The Macrocosm. Jnana Yoga. Calcuta, India: Advaita Ashrama.
Vivekananda, S. (1991). Karma Yoga—The Yoga of Action. Calcutta, India: Advaita Ashrama.
Vogel, H. G. (1991). Similarities between Various Systems of Traditional Medicine. Considerations for the Future of
Ethnopharmacology. Journal of Ethnopharmacology, 35(2), 179–190.
Wallace, A. B. (2003). Introduction: Buddhism and Science—Breaking Down the Barriers. In A. B. Wallace (Ed.),
Buddhism & Science: Breaking New Ground (pp. 1–31). New York: Columbia University Press.
Yogananda, P. (1968). Spiritual Diary: An Inspirational Thought for Each Day . Los Angeles: Self Realization
Fellowship.
Zukav, G. (1979). The Dancing Wu Li Masters: An Overview of the New Physics. New York: Morrow.
George J. Sefa Dei - 9781453901311
Downloaded from PubFactory at 04/25/2021 09:59:46PM
via Victoria University of WellingtonYou can also read
