How can we distinguish between fatal and liberating choices? That was the question posed this week by Sheikh Aly N’Daw, head of the International Sufi School. He was speaking at his book launch in Westminster, which was hosted by Ian Stewart MP, chair of the All-Party Parliamentary Friends of Islam group. Aly N’Daw is from the Mouride school of Sufism founded by the Senegalese saint Amadou Bamba (1850-1927) who emphasised service to others as the path to God. Sheikh Aly encourages his students to study the lives of great men and women who have bridged the gap between politics and spirituality, and have demonstrated how peace within leads to peace in the world.
Sheikh Aly asked us to consider the choice that Martin Luther King made when he decided not to opt for a comfortable lifestyle in Chicago, but to take his ministry to the South and confront the spectre of racial discrimination. On the surface, it appears that Dr. King made a fatal choice, because his ministry ended with his assasination. However, in reality he made a liberating choice, because he could have suffered spiritual death by taking the easy option of remaining in Chicago, and his sacrifice contributed to the political and social liberation of millions of African-Americans.
Next we were asked to consider Muhammad Yunus, pioneer of micro-credit and founder of the Grameen Bank in Bangladesh. A professor of economics, he became disillusioned with academic life and went to live with a group of peasants. Many people would consider this a fatal choice, at least professionally, but for Muhammad Yunus it was liberating because it showed him how small sums of money loaned on trust could yield massive results if targetted at the right people, particularly women. By 2008 the Grameen Bank had loaned US$7.8 billion to the poor.
Ian Stewart MP talked about his own difficult choice, to vote for the invasion of Iraq in 2003. He explained that his motivation had been to help the Kurds and the Marsh Arabs, but now that hundreds of thousands of people had died as a result of the war, he could not be sure if he had been right. He described the whirl of conventional political life and how politicians, caught in the maelstrom, are on auto-pilot, without time or space to connect with the spiritual dimension of life. As he is not standing in the forthcoming general election, he expressed the hope that he would now have time to learn more about what Sufism describes as the spiritual heart.
The first two books in Sheikh Aly N’Daw’s series are ‘The Initiatory Way To Peace’ and ‘Liberation Therapy’. If you would like to buy a copy, please email: email@example.com . The International Sufi School’s next event is a conference in Edinburgh in May entitled ‘Nonviolence Within: Peace For All’ (http://www.nonviolence-edinburgh.com/)
In order for any system to be sustainable (i.e. viable over a long period) all of its components must have a high degree of autonomy. The reason why natural ecosystems are sustainable (if humans don’t destroy them) is because their components such as plants and animals are autonomous. Plants, for example, autonomously photosynthesize and extend their roots to draw nutrients from the soil. Meanwhile, herbivores autonomously nourish themselves by eating plants, and carnivores by eating herbivores etc.
All systems face two principal types of threat: internal and external. External threats are many and varied: depending on the system they include strikes by meteorites, flu epidemics, bank failures and so on. A typical internal threat to a system is when one of its sub-systems predominates at the expense of the others, annexing a disproportionate share of the system’s resources and threatening the very survival of the whole, including the dominant sub-system itself.
Every viable system has a sub-system responsible for preserving the whole, and for maintaining the system’s essential organizing characteristics over time. The Chilean biologist Humberto Maturana called this sub-system ‘autopoietic’, meaning ‘self-making’ in Greek. The British cybernetician Stafford Beer coined the phrase ‘pathological autopoiesis’ to describe a situation where this sub-system malfunctions, and attempts to preserve itself at the expense of the whole. It starts to construe ‘self’ too narrowly, mistaking the welfare of the sub-system for the welfare of the whole system.
Our modern political sphere is full-to-overflowing with examples of pathological autopoiesis, where elements of government or public life which are supposed to benefit the whole merely seek to preserve or enrich themselves. Banks and MPs are two obvious examples. Typically these pathological sub-systems protest that they are acting in the interest of the whole when they are clearly not. How many times have we heard ‘the national interest’ invoked to justify the crazy wars in Iraq and Afganistan, even after we explained that they are “not in our name”?
Fortunately, because all of its components have a degree of autonomy, it is possible for the system to survive even when some of its sub-systems are establishing a pathological hegemony. In the political sphere this autonomy is known as ‘democracy’, and it is a prerequisite for the long-term viability and sustainability of the human race. Democracy offers us the chance to wrest power and resources from pathological sub-systems before they destroy us, and ironically themselves too.