The Origin of Life Patterns in the Natural Inclusion of Space in Flux

This book is an invitation to think about life and space in a new way, shifting from abstraction, autonomy and mutual exclusion to 'natural inclusion as the mutual inclusion of receptive space and informative flux in all distinguishable natural occurrences… energy and space combine into local material bodies as flow forms…' Hence there is the receptive presence of space and the informative presence of embodiment. Although he is not mentioned in the text, Alan's approach has much in common with that of Goethe where contemplation represents engagement and observation detachment. There are six short chapters and an epilogue, each with an abstract, while the text is interspersed with the author's own poetry, paintings and descriptions of nature in his capacity as president of the Bath Natural History Society. His early experiences in Africa gave him his first taste of inclusion and neighbourhood, so that the atomistic Western worldview came as a culture shock.

Alan aims to understand pattern, process and relationship in the natural world, evoking this sensually in his textured and intimate description and photos of a natural history outing. He contrasts the geometry of the circle - these spherical one - with that of the square, noting that 'all natural form is a product of space and flux, not rigidly definable structure - matter cannot be dissociated from space.' We see the curved movement of the circle in continuities of spirals, ripples and rivers in flow networks: nothing is truly independent, all life exists in continuous dynamic relationship and attunement. Correspondingly, individuality is not self-contained, but rather 'ensembled', a natural inclusion of neighbourhood - hence the idea of place-time rather than space-time. This engages the feelings, in stark contrast to Darwin's recommendation that a scientific man should have no wishes or affections – 'a mere heart of stone.'

Alan argues that 'organisms are better understood as embodied water flows in mutual relationship with one another than as genetically controlled machines.' (p. 67) Reading this book reformats one's focus and categories to put natural inclusion in the foreground and it highlights the centrality of diversity at all levels; one also acquires a new understanding of death as part of the natural continuity and evolution of life. The final chapter explains the influence of core beliefs and perceptions on human cultural diversity and governments where 'abstract logic and language reinforces beliefs in independent self- and group-identities, external authority, competitive success, strength as good, weakness as bad, money as wealth, time as an external occurrence, unity as an antidote to division and death as finality.' (p. 87) Instead, we arrive at mutually inclusive relationship and dynamic balance as fundamental. The importance of this book lies in its articulation of the necessary shift of metaphor and ways of thinking that is in fact vital to creating a sustainable future.