Octaikon - Keeping Body and Soul Together

As you read this book, refer back to this diagram if you need to be reminded of the Octaikons faculties. A.
. Marcus J. Robbins 2010
Octaikon draft 08/02/2010
CONTENTS
CONTENTS ..................................................................................................ii Dedication ...................................................................................................vii About the book ...........................................................................................viii About the author...........................................................................................ix Think thank.................................................................................................... x Preface ..........................................................................................................xi PART 1 THE MODEL............................................................................... 1 1-1 So whats an Octaikon? ....................................................................... 1 Four main faculties................................................................................. 2 Observation............................................................................................. 3 Interpretation .......................................................................................... 4 Expression .............................................................................................. 5 Application ............................................................................................. 6 Four linking faculties ............................................................................. 7 Monitoring.............................................................................................. 7 Judging ................................................................................................... 8 Directing ................................................................................................. 9 Creating .................................................................................................. 9 Two intersecting faculties........................................................................ 10 Reflecting ............................................................................................. 11 Relating................................................................................................. 11 1-2 And who is Marcus? ............................................................................. 14 Beware of red underwear......................................................................... 14 Not so mellow yellow .............................................................................. 15 Green politicians ...................................................................................... 17 Ponder in the blue yonder. ....................................................................... 18 1-3 How is it used?...................................................................................... 20 What forms can it take? ........................................................................... 20 Pre-learning kindergarten stage ............................................................ 22 Okki-blocs ............................................................................................ 22 Learning the model primary stage ........................................................ 24 Okki the Acrobat................................................................................... 24 Okki-intro ............................................................................................. 25 Okki-blocs (again) ................................................................................ 25 Learning the model secondary.............................................................. 25 Interactive Octaikon ............................................................................. 26 Okki-vista.............................................................................................. 26 Dr. Okkis check-up.............................................................................. 27 Exercising the faculties............................................................................ 28 Games Okki@play............................................................................. 28 Creativity Artoc................................................................................. 30 Exploring concepts tertiary stage.......................................................... 31 ii
Okki-maps............................................................................................. 31 The website........................................................................................... 34 PART II. MAINLY BODY......................................................................... 35 2-1 Palettes of personalities ........................................................................ 36 Hippocrates temperaments ..................................................................... 36 Terms to remember .............................................................................. 38 Psychological types.................................................................................. 38 The enigmatic Enneagram ....................................................................... 41 Ancient and modern................................................................................. 42 Maslows hierarchy of needs ................................................................... 44 2-2 Learning to learn ................................................................................... 46 Hermanns brain segments ...................................................................... 46 Querying your quotient............................................................................ 48 Fours ways we learn ................................................................................ 49 Levels of understanding........................................................................... 51 HMMMM......................................................................................... 52 2-3 Working together .................................................................................. 53 Functions of management........................................................................ 54 Teaming-up .............................................................................................. 55 Team role preferences.............................................................................. 57 Types of team member ............................................................................ 58 Lumsdaines problem solving.................................................................. 59 2-4 Keeping channels open ......................................................................... 62 Understanding your genders .................................................................... 62 Communicate, communicate. .................................................................. 63 Parts of speech ......................................................................................... 65 Looking in and out................................................................................... 67 2-5 Politics and culture................................................................................ 69 Governing or what? ................................................................................. 69 Cultural temperament?............................................................................. 70 Worldviews .............................................................................................. 72 2-6 We have a problem ........................................................................... 74 Many afflictions....................................................................................... 74 Fleeing or fighting ................................................................................... 75 Casting a shadow .................................................................................... 76 2-7 False economy ...................................................................................... 78 What a state! ............................................................................................ 78 Pervasive poverty..................................................................................... 79 Its not fair, but .................................................................................... 80 2-8 Keeping healthy .................................................................................... 82 Skilled for health...................................................................................... 83 Going up in smoke................................................................................... 84 Getting stoned .......................................................................................... 85 Drinking too much ................................................................................... 86 and drinking too little........................................................................... 87 iii
The wonder of life.................................................................................... 88 Vital processes...................................................................................... 88 A busy body.......................................................................................... 89 2-9 Getting exercised .................................................................................. 91 Food for the soul music ........................................................................ 91 Hobbies .................................................................................................... 92 Travel-oc .................................................................................................. 93 Ride for life .............................................................................................. 95 2-10 Forming a family................................................................................. 97 Finding your role ..................................................................................... 97 Pinching and crunching ........................................................................... 98 Dimensions of making love ..................................................................... 99 Life after school ..................................................................................... 102 2-11 Growing up and out .......................................................................... 104 Evolving faculties .................................................................................. 104 Coping with change ............................................................................... 106 Amazing qualities .................................................................................. 108 Going for Gold....................................................................................... 109 PART III. MOSTLY SOUL...................................................................... 112 3-1 The God inclusion............................................................................... 113 Believe it or not...................................................................................... 113 Giant steps for mankind? ....................................................................... 115 Thats the spirit!..................................................................................... 116 Soul survivor? ........................................................................................ 117 Interweaving magisteria......................................................................... 118 Phenomenal abilities .............................................................................. 119 3-2 Divining our image ............................................................................. 123 A threefold image within ....................................................................... 123 Three ways of knowing.......................................................................... 125 Four paths to knowledge........................................................................ 125 Out of time, out of mind ........................................................................ 126 Capacities of personhood....................................................................... 127 3-3 Respecting interpretations................................................................... 129 Ways we worship................................................................................... 130 Churchianity........................................................................................... 131 Branches of one faith? ........................................................................... 132 Orders, please! ....................................................................................... 134 Integral Christianity ............................................................................... 136 3-4 Love makes the world......................................................................... 137 Four types of love .............................................................................. 137 and four ways of loving ..................................................................... 138 Thirteen wonderful characteristics ........................................................ 139 Nine delicious fruits............................................................................... 140 Seven veritable virtues........................................................................... 141 Nature, nurture and neighbour............................................................... 142 iv
3-5 Gifts and talents for loving ................................................................. 144 Seven golden oldies ............................................................................... 144 Seven motivators.................................................................................... 145 Encore! ............................................................................................... 147 Hold on!.............................................................................................. 148 Yes minister!....................................................................................... 148 Manifestly OK. ...................................................................................... 149 Happy clappy.................................................................................. 151 Whacky yacky ................................................................................ 151 3-6 Discovering gifts................................................................................. 152 A dozen disciplines................................................................................ 152 Four elements of prayer ......................................................................... 153 Meditation contemplation................................................................... 155 Centering prayer .................................................................................... 156 3-7 Bible alive ........................................................................................... 158 Not just a book a library. .................................................................... 159 Four questions for Bible-readers ........................................................... 161 Four temperamental gospels? ................................................................ 162 Four characters in the bible.................................................................... 163 Pivotal Paul......................................................................................... 164 Follow my leader ................................................................................... 164 3-8 Lots of liturgies ................................................................................... 166 Four pillars of the church....................................................................... 166 Ready, steady, go!.................................................................................. 167 Seven sacraments................................................................................... 168 To be or not to be? ................................................................................. 169 Thank you well ...................................................................................... 169 Colour me liturgical ............................................................................... 170 3-9 Tradition and the D word.................................................................... 172 Catch-all catechism................................................................................ 172 Mary, Mary ........................................................................................ 174 Ring and ring a rosary........................................................................ 175 Stopping at all stations........................................................................... 177 3-10 Spiritual symmetry............................................................................ 179 Both sides now....................................................................................... 179 Half and half .......................................................................................... 180 Centre or circumference?....................................................................... 181 3-11 Black holes........................................................................................ 182 Many steps to the fall............................................................................. 182 What me sinhow?............................................................................ 184 Vicious vices.......................................................................................... 185 The ten commandments ......................................................................... 185 3-14 Dark matters...................................................................................... 187 Religions root of evil? ........................................................................ 188 Historical cycles..................................................................................... 189 v
3-15 Get me out of here! ........................................................................... 191 Conflict resolution ................................................................................. 191 Radiant light........................................................................................... 192 Armour of amor ..................................................................................... 193 Eight happy attitudes ............................................................................. 194 Passing across ........................................................................................ 195 3-16 Respecting other faiths...................................................................... 199 SOS saving our souls .......................................................................... 200 Islamic pillars......................................................................................... 201 Buddhist paths........................................................................................ 202 Vedic levels............................................................................................ 203 3-17 Keeping on exploring........................................................................ 205 Islands of life ......................................................................................... 206 Bibliography.............................................................................................. 209 ANNEX 1: Development of the graphic................................................... 219 ANNEX 2: How to make resources .......................................................... 220 ELECTRONIC DIAGRAMS ................................................................ 220 LAMINATED OCTAIKONS ............................................................... 220 OKKI-BLOCS ....................................................................................... 220
vi
Dedication
To Ian, a good friend and colleague in forestry, with whom I would have liked to discuss this book and heard his thoughts. He died of cancer in 1999.
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About the book

This book introduces a graphic model (Octaikon) that represents a person body and soul differentiated into ten faculties. It can be used as a lifelong learning tool. The model helps mutual understanding, promoting balance and closeness in our relations with other people. It can clarify and compare a wide range of existing secular and spiritual concepts about who and what we are. Autobiographical anecdotes are interwoven into the text taken from the authors life and work. It is written from a Christian perspective, but is open to readers of all religions or none.There are three parts, each consisting of several sections, within which are a range of ideas illustrating how the Octaikon was developed and used. Part 1: The model explains the rationale for the Octaikon, how it evolved, and what its ten faculties mean. Educational resources are introduced that can be used in diverse ways in a variety of work/home situations and age groups. All the resources can be found on the Octaikon website at www.octaikon.co.uk . Part 2: Mostly body shows how the graphic has been used to understand secular ideas of personality, learning, management, relationships, health, politics, and science so as to form a framework for considering spiritual ideas. Part 3: Mainly soul brings in the spiritual dimension, and links it to the physical. Ideas on God, churches, doctrines, talents, the Bible and conflict are covered. These are mainly, but not only, from a Catholic perspective. Annexes cover the evolution of the graphic, and how to make the physical resources. There is an extensive annotated bibliography which gives details of where more can be learnt about the ideas and concepts mentioned, depending on the readers background, previous knowledge, and context in which he or she wishes to use the Octaikon.
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About the author

I am a professional forester by training, specialised in seed supply and silviculture. My particular area of expertise has been in development projects within the tropics. During the last decade I focused on management, training and producing teaching materials. I started work in Nigeria as a volunteer 1968-69. I spent ten years in Nicaragua and Honduras, and married Gilli in the process. Then we spent four years in Nepal, three in Belgium and five in the Caribbean. Gilli and I returned to England in 1997, with four children Adrian, Anna, Esther and Nicholas, and currently live in Oxford. My extended family used to include horses, dogs, cats, hamsters, parrots, chameleons and a monkey. Until recently the wildlife around me was our children. Life continues to get more and more interesting!
Nick, Gilli, Marcus, Esther, Adrian, Anna. 2003
If you have any queries, please contact me at: marcus.robbins@virgin.net
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Think thank
Did you know that the word thank derives from think? Fr. Timothy Radcliffe notes this in his book Whats the point of being a Christian? and makes the profound observation that part of thanking is thinking truly. And if I think truly, I must indeed thank the many authors that have written books and made me think, including Fr. Timothy. I love books, and without the ones I have read, I would never have had material for this one. They are listed in the bibliography, with some comments on how the books have helped. My apologies if I have misrepresented any of the authors ideas any errors or omissions are entirely my fault. I must also thank my family and friends who have thought about and read innumerable drafts of the text and made suggestions as to how to improve it. They have been very patient and understanding! I hope that, in turn, this book (and the other website resources) will stimulate you, the reader, to think about this world (and the next) give thanks for it, and help to make it a better place for yourself and everyone else. Marcus Robbins Oxford 2010
Preface
In our world, more than ever, we need balance in our lives instead of extremes and going overboard. You just have to look at the conflicts, terrorism, breakups and breakdowns to realise the need for this. Balance is needed to forge relationships that bond and dont break. Bonds of love and understanding that replace bondage of fear and hate. As always, what the world needs now is love. Whilst living in Barbados during the 1990s, and thinking about this state of the world, I made observations about life in general, and drew conclusions. Here are some of them (theres nothing new here!): We all differ in our approaches to life. If we could just accept and embrace this diversity, we would get on much better in our relationships and complement each other. We should not separate the spiritual and secular sides of our lives they must be considered together and integrated to make us whole. There are many expressions of religious belief. All have elements of what is true. We need to recognise and celebrate where we are agreed. The divisions within Christianity are a scandal. Part of the problem lies in our different perceptions of authority and doctrines. Clarify these and there would be more mutual understanding. There are lots of secular and spiritual ideas and concepts to help us achieve greater understanding there is no need to invent new. Many have a common thread, which can help us learn from them more effectively. We should be ready to share our beliefs with others, but it can be difficult. We can confuse people by our ignorance, become embarrassed, or put people off by being dogmatic or irrelevant. Many people are getting fed up with religion or faith but happy to accept there is a spiritual dimension to life. We need to explain things better. We dont seem to be doing a good job of keeping our childrens attention on spiritual things. We need new and fresh ways of explaining ideas and concepts that can grow with them. Over the last decade I have tried to act on these conclusions to embrace, integrate, celebrate, clarify, learn, share, explain and grow in my understanding of who and why we are as people. To help me, I developed a graphic tool (Octaikon) to compare, summarise, present and gain insight into the many concepts and ideas I have come xi
across that try to explain how we behave and what we believe. I have found this graphical model so useful for doing this, and developing my own ideas, that I decided it could help other people as well hence this book to explain it. In describing how the tool has been used, I cover a very wide range of ideas and concepts. However, I am not an expert in any one of them. So the descriptions and interpretations you will read are my own as a layman, and you may or may not agree with them. The book documents a personal journey of discovery and learning using the graphic, which is still underway. I hope you will join with me on that journey in the same spirit. You can read the book in several ways: (1) Read it all the way through to understand the Octaikon, how to use it to improve your faculties, and to compare and contrast a range of ideas you may not even have come across before. You will also learn about me. Do not spend too much time on any one topic, but quickly get a complete overview before coming back to any topics you are interested in and which may not be clear. (2) Use it as a reference to remind you of how the Octaikon works, and the topics that can be found on the website. Each diagram is captioned with an Okki-map reference number. (3) When you grasped the Octaikon idea, you can browse the different topics in parts one and two, concentrating on those that interest you, and skipping those that dont and omitting the autobiographical notes. (4) Browse the bibliography, which contains all the text references. If you are interested in a particular topic then get hold of the book or follow the link to find out more. (5) Out aside the book, and move on to the website, where you can find all the resources you need to use the Octaikon. Note that in the annexes of Okki-Stuff, you will find some useful tables of characteristics that may help you begin to type yourself or others. I hope you enjoy reading the book, visiting the website, and putting the model into practice. www.octaikon.co.uk
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PART 1 THE MODEL 1-1 So whats an Octaikon?

At its simplest, the Octaikon is a model of you, me, or anyone. It can represent not just one individual but many, a community, or even the whole world. You can describe it as a pattern of a person, people, or population. It has been developed from many existing ideas about why, who, and what we are as human beings, which we will look at over the course of this book. Here is the graphic (see the front cover if this is a greyscale printout).
What is the first thing you notice? Is it the white central area, or the surrounding rainbow of colours with which the white merges and the colours emerge? However it strikes you, you will probably perceive two main parts central and outer. At a less simple level, then, the model represents your body and soul. The white area without distinct form or boundary is your soul (however you define it). If you are not happy with the concept of a soul, then it can mean your spiritual dimension. And if that idea causes difficulty, then the central area can be thought of as your goal in life whatever is most important to you. Everyone should be able to identify with that concept! The surrounding colours, on the other hand, are body the material, physical part of us which we see and is most easily understood as you, me or someone else. As the colours suggest, it can be broken down into component parts. However, if we believe that there is a spiritual dimension to ourselves, our body in one way or another is integrated into that dimension. 1
Colours dont need to be used. Levels of grey (as in printouts of this text), or even textures or patterns can be used to identify the different elements. But colour for those that can see and appreciate them is, I think, the most useful and meaningful characteristic to use. Differentiating the model one step more, our body and soul (or physical and spiritual dimensions) can be divided up into ten elements or faculties. By faculty I mean those aptitudes, capabilities or powers inherent in us which we use to live our lives as human beings. That is the meaning of the colours, which represent four main faculties (the squares), linked by four outer faculties (the triangles), and two inner faculties, intersecting at the centre. The overall shape of the Octaikon doesnt look like a person of course. It is an abstract model. But there is some correspondence to what is top and bottom, left and right in us. The outline, in fact, is that of an irregular octagon, taking its form from a combination of squares and triangles from which the model has been constructed and which represent the faculties.
Four main faculties

There are four main faculties the square elements coloured red, yellow, blue and green. Tthey are paired: green opposite red, and blue opposite yellow. I call them main because they feature in the majority of concepts from which the Octaikon was derived as four extremes of two intersecting axes. They are very easy to grasp, and are the logical way we relate to the world around us. In the simplest terms: We take in data watch (we see a tiger) We try to understand it think (oops is it coming for me?) We express our thoughts speak (yikes, we gotta get outta here!) We put thoughts/words into action do (we run for our lives)
The first and the last of these four faculties define the extremes of one axis, and the middle two the extremes of an intersecting axis. Examples of concepts where these four extremes and two axes can be easily identified are Hippocrates and Jungs four temperaments, Eysencks four governance types, and Honey and Mumfords four ways of learning. Well come to them later in the book. Lets start with the first of the main faculties taking in stuff.
Observation
The most obvious way we take in data from the world around us is through our five senses sight, sound, taste, smell and touch using our eyes, ears, nose, mouth, hands and skin. Each of these is a faculty in its own right, but here they are grouped together. If you want one word to represent what we do with these senses, the best I have come up with is observe hence Observation as the name of the faculty. Other words could be used to summarise what is going on when we use this faculty such as: acquire, consume, examine, perceive, note, detect, regard, review, watch, smell, taste etc. For the purposes of the Octaikon model and the concepts it helps to summarise, input does not stop at sensory data (as you might guess from the synonyms). It can also include the food we eat, the liquids we drink, and the air we breathe as well as drugs or medicines we take. Not only that, it can include the economic and social things that we acquire around us clothes, money, home, friends, wife, children that all form the extended you or me. Although we talk of five senses, it may well be that further senses can be indentified as we get a better grasp of extrasensory. Telaesthesia could be included here, but some others may be better included with other Octaikon faculties, depending on their nature. When relating this faculty to concepts about the way we live, behave or believe, we can be talking about the presence or absence of these inputs. So the faculty could represent a lack of input, or our desire to avoid it, as well as the active process of seeking inputs. The faculty is represented by green, which seems appropriate. Why? well the colour stands for the environment around us from where we get sensory data, goods and services. And it is the colour of plants and trees which are excellent symbols of input as they absorb light, carbon dioxide, water, and nutrients via their leaves and roots. For that reason I have associated a leafshaped symbol (or eye, if you prefer) with the faculty. It is located at the left of the Octaikon. The ten faculties are numbered for convenience, and observation is number one. However, I will not introduce the other faculties in their numerical order, as I want to show the logical sequential relationship between them. So lets move on to the next main faculty, which is the next step after we have taken in stuff. 3
Interpretation
Having got all this sense data within us (and other stuff from around us) we have to make sense of it all which means using our brain and mind (however we define that) to think about it all and draw conclusions. So this is the next main faculty, which I have called Interpretation. Many other words could be used to give an idea of what is going on, such as calculate, reason, explain, investigate, cogitate, usehead, rack-brains, or work-out. This faculty can be quite a woolly one, as our thinking about how the brain works and what the mind is can indeed be very fuzzy and likely to remain so. The concept of the extended mind could mean that this faculty extends beyond ourselves as a field. In certain respects we can include all the tools we use to help us process information such as computers. In fact, the faculty can be thought of as equivalent to a computers processor and memories. Our instinctive faculty can be included here, providing input independent of our senses etc. Instinct is the built-in, inherited information of which we make use. Extrasensory abilities, such as precognition, might also form part of the faculty. It is interesting to note that the brain itself seems to bear a structure that relates to the four main Octaikon faculties, so that the model can not only reflect at a macro-scale, groups of people in communities and populations, but also at a micro-scale, the individual organs within us. According to Hermann, each brain hemisphere can be divided into two quadrants. Well cover that later. The colour blue ends up being associated with thinking. A good colour as it happens since we talk of blue sky thinking, and having our head in the clouds. Hence the thinks balloon or cumulous cloud which I have used as a symbol. Numbered, it is the third faculty, and positioned at the top of the Octaikon. As I have mentioned, it is serendipitous the way the colours are associated with the faculties, since once one colour is fixed, the others have to follow (if you want to retain some semblance of a colour wheel). Now for the next main faculty which concerns making known those thoughts and ideas.
Expression
This faculty includes all the ways in which we express our thoughts, not only to ourselves, and also to other people hence the name Expression. Other words that convey a similar idea are: communicate, mention, remark, speak, gesture, assert, sing. The most obvious part of our body we use for this is our mouth, but also our hands and body. If you think about it, the ways we have at our disposal to communicate are many and there are also a wide variety of tools to make our communications clearer, wider and more far reaching. Books, telephone, television, internet, are all ways of getting our messages across, but there is of course much more to words. We also have the way we say things, and our body language (gestures, even smell) that convey what we want to say to other people and which require us to meet physically face to face if we really want to communicate. Expression also includes emotions and feelings ways in which our body transmits its state of being, even though we may not realise it. And some people would argue that our thoughts, feelings and ideas can be accessed directly person to person through the extrasensory perception i.e. telepathy. It is also interesting that human language, so essential to be able to communicate our ideas fully and which make us human, itself appears to relate to the ten faculties. It can be argued that each part of speech has a corresponding faculty whose function it supports. Well talk about that later, too. In our colour scheme, yellow coincides with this faculty which from my perspective it is a good expressive colour that stands out in flowers, the sun and stars. So a star is the symbol I have chosen. It is identified by the number seven, and placed at the bottom of the graphic. The faculties of Interpretation and Expression (thinking and speaking) thus form, in the Octaikon, the extremes of a vertical axis and can be considered complementary. With regard to levels of understanding, we have now arrived at knowledge i.e. information imparted to others in context. And the final fourth main faculty is action doing something about it all. Words into deeds.
Application
For some people, getting the words out will constitute a sufficient deed, but in most cases, the final stage after communication is to do something using our whole body hands, arms, legs our faculty of Application. Walking the talk doing what you say. We can also use words such as: act, construct, explore, fight, operate, put-to-use or make happen! This is all physical stuff. In the metaphor of a computer, this goes beyond the output on a screen or paper, to the actual implementation of the results that the programme has generated say via a robot welding machine. We now have an amazing range of ways to augment our actions, even to leaving earth and going to the moon, and all that entails in travel technology. Unfortunately, what we do as a consequence of what we observe, interpret and express is not always good, and is alas, the source of many of our problems especially since we have so many tools at our disposal to make it easier to harm people. But I digress more of that later, too. As with the other main faculties, if extrasensory abilities such as telekinesis exist, this would be included here. Having now used up three of the four so-called psychological primary colours (green, blue and yellow), we are left with red for application. Not a bad colour, being the colour of blood, action, and danger things happening. And I have used a red triangle warning sign as the symbol (people at work!). It is number nine, and placed at the right. Observation and Application thus constitute the extremes of a horizontal axis on the Octaikon, and are complementary, like Interpretation and Expression. If the action is ethical, then with regard to levels of understanding, we have gone from data, information, knowledge to wisdom. So that completes the four main faculties which underlie so many of the concepts that people have used to describe our being, behaving and believing. Watch-think-speak-do that is the order one would normally follow, but of course we use the faculties together all the time and sometimes in a very illogical order (we act without thinking). And if these faculties represent personalities, or ways of learning, then we will all be coloured differently with regard to our preferences in using them. We now move on to the next four faculties which link the main ones around the perimeter of the Octaikon. 6
Four linking faculties

I have called these four faculties linking because they join up the main ones around the outside of the Octaikon, so converting what are four faculties linked crosswise into a circle of eight faculties linked around the perimeter. Like the previous faculties, these are deduced from existing ideas where there are eight characteristics presented as a circle, such as the team roles of Margerison and McCann, and Belbin and Pretty. The learning styles of Kolb and McCarthy and Lumsdaines stages in problem-solving have also helped to identify and characterise these faculties. Following the colours already assigned, each new faculty has a colour that is intermediate to the four primary colours. The end result is not a normal artists colour wheel, and is somewhat biased to the blue-greens. However, the colours are easy for a layman to describe and remember. So, here is the first of these intermediate linking faculties all represented by triangles: Monitoring
This links Observation and Interpretation. Now heres a question. What would be an intermediate stage between observing data and thinking about it? A moments reflection should lead you to realise that we need to monitor or filter data to make sure it is relevant. If it is irrelevant or unsuitable, then we should reject it, and only let in what is needed. Such a process involves distinguishing between different types of data coming in, being able to recognise them, and giving things a name. Is that a tiger, or just shadows in the grass? Not only do we need to reject unwanted stuff, but we also need to identify what is missing so as to make complete sense of what we already have. Other words that could be used to describe for this faculty are: assess, categorise, check, classify, discriminate, inspect, reject, scrutinise, supervise, fill-in-gaps etc. I have chosen the term Monitoring mainly because of my management interest, where the term is useful. Filtering or discriminating are also good terms. As you can see, this is a more specific faculty compared to the other four main broad-ranging ones. So it is with the other linking faculties. However, they are all vitally important. This one is even more so in an age where we are continually having to: describe and define newly invented or discovered things and ideas; avoid information overload; put up firewalls against undesirable stuff; and find out what we really need and maybe is missing. And there is lots of stuff out there that is really not what it seems, masquerading as something else. We need to be discerning! 7
The faculty is between green and blue, and is identified by the colour turquoise. I have given it a symbol of a pair of spectacles (not the rosecoloured sort!). It is numbered two, coming after Interpretation. Its position is top, left. (and it is a triangle). So the logic here between the faculties should be clear: we gather sense data (or other items), check that it is what we need and all there, and only then should we start to interpret all that stuff that has entered our brain. Now for the next linking faculty, going clockwise. Judging
This links Interpretation and Application. It is not necessarily in a natural sequence between these the main faculties, but is a very important element. Think about what would be a logical link between thinking and doing what would you come up with? Based on the existing concepts where this faculty is represented, it concerns exercising judgements, making choices, or laying down or respecting laws or regulations. i.e. deciding what can or should be done Judging. Here are some synonyms: evaluate, prioritise, select, criticize, arbitrate, confess, prefer, show bias, show mercy anything where alternatives are evaluated so that choices can be made or imposed. To a certain extent, the adjacent Monitoring faculty includes elements of judging (and so does the next, Direction) but this is where the big decisions/choices/laws are made. By the way, remember that all these faculties tend to overlap, and contain elements of the others as they are exercised. Like body and soul, the faculties merge and be difficult to distinguish. Since judging comes between blue and red, its colour is purple, mauve or violet. Again, rather a good colour to represent the legal or doctrinal side of this faculty. The symbol is a self-explanatory pair of scales, and it is number four positioned top-right. A good concept to illustrate this faculty is Lumsdaines sequence of problem solving, where this step involves choosing the best solution. So in summary the logic of this faculty is that between thinking up things to do, and doing them we must decide which of them to do. Freeze still, or flee that tiger? (or maybe become paralyzed with panic, in which case we have lost our faculty!). Continuing clockwise around the Octaikon, we come to the next linking faculty. 8
Directing
Were getting there! This faculty links Expression and Application. It is in the logical sequence of the main faculties, and is concerned with using all those bits of knowledge that we have expressed to ourselves or to other people so as to direct our own, or other peoples actions. Directing has an element of the Judging faculty here but it is more concerned with providing guidance that can be taken or not so that what is done achieves our aims and objectives. Some synonyms clarify the scope of this faculty: control, encourage, influence, mediate, facilitate, motivate, suggest, mentor. As you can see from these words, this faculty is very much involved in relationships, and helping other people. Back to that tiger I would be using this faculty if I said I say you guys there is a tiger over there and I think we should run. Maybe it would be best to go down this path and then aargh. Too late! Yes there is a time and place for each faculty, but given time, this is a very important one. Being between yellow and red, it is orange in colour (like the tiger!). and not a bad colour for notices that give you directions take a look when you are next out on the road. My symbol is a pointing hand obvious, isnt it? Its positioned bottom-right. Its number is eight. This faculty often corresponds in other concepts concerned with implementing or assessing the feasibility of something trying it out as in Margerisons team roles. When related to Kolb and MacCarthys learning styles, it corresponds to people who like to ask What if? questions. Summarising the logic, directing is what we do between expressing things and doing them so that everything is carried out in the most efficient and effective manner possible (we hope). That leaves just one more outer linking faculty to complete the octagonal shape, and is maybe the most difficult to pin down. Creating
This one links Observation and Expression. What does that represent, then? What do we do between these two faculties? In character, this is quite unique and forms no particular link in the sequence of using the faculties. Hopefully we dont just jump from observing to expressing ourselves without giving things a bit of thought. But if we do, then we need to be inspired and act on intuition. 9
This faculty, as you can guess from the name Creating, is very much in the realm of inspiration and intuition the immediate apprehension of the mind without reasoning. It involves all things artistic when we paint, compose, or perform in response to the beauty (or not) that we find around us. It is the faculty we use when we feel compelled to respond to creation and become creative ourselves. We use it when we innovate, brain-storm or shower thoughts and ideas onto a problem. Perhaps it is our hotline to God, or at least to things spiritual. In some respects, it is the place of our procreative capacities our ultimate desire to create something in our own image sex! More synonyms are conceive, joke, praise, entertain, act-a-part, have fun, design. These are very close to expression as a faculty, but here intangible things are being communicated things that are more spiritual than rational. Even if we dont consider ourselves arty or creative, we all use this faculty in one way or another our desire to copy and emulate, or jig along to the latest hit, is part of it, and we all like to do that. The creative team roles of Margerison and McCann, problem-solving stages of Lumsdaine, and learning styles of Kolb and McCarthy are spot on for this faculty. The question learners use are why? why? why? Now for the last colour. How would you describe a mixture of yellow and green? I call it lime (green). And the symbol is a rosette first class prize for creativity. So that finishes the four intermediate or linking faculties, completing the spectrum and the octagon shape. Where, then, are the other two faculties, you may well ask it seems a bit odd that there are ten, when the model is called an Octaikon?
Two intersecting faculties

The final two faculties do not have an obvious equivalent in the existing concepts I have looked at. That is because the Octaikon model embraces both the material and spiritual body and soul, and most of the concepts shy away from the spiritual. So these faculties are more or less my own inventions, but very much needed to complete the model. You will have noted that we have links between the adjacent main faculties, but not between those that are opposite each other. This is where the two final links go, intersecting in the middle of the model, passing through the soul. They can therefore be imagined as more spiritual than the others, though all have their spiritual component. 10
Reflecting
This is the vertical link joining Interpretation and Expression. It represents our need to interiorise things and think them over. We exercise the faculty of Reflecting when we conceive, rehearse and develop information into ideas, concepts and knowledge. In so doing we may get in touch with our spiritual side. There is an element of plain analytical thinking here, and also interior dialogue as we talk things over with ourselves. However, although there is an overlap with the linked faculties, it should be clear that this one is going deep into our soul. The following synonyms will help to clarify the breadth of meaning: contemplate, meditate, dream, recall, memorise, muse, ponder, pray, bearin-mind, chew-over, self-examine, dialogue inwardly, yearn. If you are spiritual it will be clear that this is an important faculty for getting in touch with God the divine or rather, letting God get in touch with you, and so it involves meditation and prayer. If you dont believe in that side of life, then the use of the faculty will be limited to such things as reflecting on the meaning of life and the universe, your goals and aspirations. The faculty has no identifying colour it is white, since it goes through the centre but I have symbolised it with a ring (silver or gold), representing the mysterious marriage between body and soul. It is numbered 5. The final faculty is closely linked with this one, crossing as it does with it. Relating
This is the horizontal link between Observation and Application. If you are journeying through the main faculties in sequence, then this one takes you back to the beginning applying to observing. As such, it represents the way we both lead and follow other people, exercising wisdom, balancing obedience to rules and regulations with caring and loving ourselves and other people. In a mechanistic way, like a computer, it is the process of feedback, making any necessary changes to stay on track. In that sense it can be thought of as controlling or responding. Like reflecting, there is a deep spiritual dimension to this faculty, and it seems to be key to developing loving relationships not only with other people but also with God. For a Christian, it means being both a disciple and a witness of Christ. 11
These synonyms illustrate the breadth of meaning: associate, collaborate, cooperate, connect, develop, enjoy, heal, join, learn, love, maintain, marry, participate, regulate. Like reflecting, it has no colour, but I have symbolised it by a crimson brown heart. It is number ten. And that completes all the faculties. To summarise, here is the Octaikon with all of them marked on it. The faculty numbers facilitate reference, and also emphasise that they complement each other the numbers of opposite faculties all add up to ten. But there is nothing more significant about the numbers than that!
I should clarify that there is nothing mystical about the elements of the Octaikon. As I have explained, they are all based on the conclusions of solid research by the many people behind the ideas. It is not meant to be a mandala or other eastern mystical symbol, although there can be similarities in meaning. It is coincidental and serendipitous that the geometric symbolism of the Octaikon supports its representation of body and soul. According to Tresidders Dictionary of Symbols, an octagon is a symbol of rebirth to eternal life (often used in Christian baptisteries), and mediates between the four-sided square (earthly, human existence) and the circle (heaven or 12
eternity divine existence). There is a lot more about number symbolism in Tresidders book, but none of that finds its way into the Octaikon. As a Christian, I am also aware of the symbolism of the cross, and happily acknowledge its central place in the Octaikon. As you can see, the Celtic Cross is also a useful symbol for the whole Octaikon idea.
With regard to the name, since the graphic was a tool, I needed a word to describe it. The Orthodox Christian idea of an icon seemed appropriate, hence Octa-ikon, as it is eight sided. I have used the k in recognition of both Latin and Greek, uniting eastern and western ideas. You pronounce it Oct-ai-kon (ai as in taiga). If you want a less erudite term for children, the graphics can be called pieces-of-eight! Or rather, peaces-of-eight, as that is what I am trying to foster peace and not the piracy associated with that old form of money! So to emphasise it is a graphical model of ten faculties with nothing inherently mystical about it, but on which the various ideas I have studied have been summarised or mapped to show how they relate to each other and can be better understood. However, many of those ideas are in themselves mystical. And to a certain extent the Octaikon can be thought of as a template for a simple mind map, as devised by Tony Buzan, helping to visualise and remember ideas and concepts.
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1-2 And who is Marcus?

Having explained the Octaikon and its colours, Id now like to give you an idea of who I am and what I am like, before explaining in the next chapter how the graphic can be used. I think it helps to have a feeling for the author, as well as the topic he is writing about, especially a topic like this. That way you can see how I am colouring my treatment of the topic. By profession I am a forester, with a great love of trees. Only later in my career, at the beginning of the 90's, did I realise that successful forestry depends on knowing about people as well as trees. I therefore took an interest in management and other related topics. Besides looking at different theories of how people live and work, I also explored their spiritual side. As a Christian, I had always been concerned to understand why there are so many expressions of Christianity, and wanted to find out which, if any, was nearest to the truth. I looked at a wide range of existing ideas. Of most interest have been those concerned with personalities, team-working, problem-solving, and ways of learning. At the same time I looked at what Christian writers had to say about types of people, their abilities and talents. I was keen to explore what is common with the management theories, as it seemed important to me not to separate the physical from the spiritual side of our lives. In the last chapter we looked at the Octaikon faculties, and the colours I have associated with them. Looking back over my life, there are some events that I can associate with a particular colour so by way of introduction to the work I have done, what colours personally mean to me, here are a few colourful episodes that have stuck in my memory and Ill limit myself to red, yellow, green and blue. As you read, think about your own experiences have you had similar ones? And try putting yourself in my shoes how would you have reacted if you were me?
Beware of red underwear

Red means action. I suppose the time in my life when I was most active was in Honduras. There is a scene in the film The Gods must be Crazy that reminds me of an episode there. The film is action packed and wonderfully funny, set in the Kalahari. One of the characters is a biologist who is researching elephant diet, and delving into dung. Things always go wrong when he is around women. On one occasion, the hapless fellow gets his Landrover stuck in a river, and trips up while carrying his female passenger to safety from hippos. While trying to dry themselves modestly on the
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riverbank, the poor man inadvertently reveals his briefs bright red and is overcome with confusion, and slapstick comedy ensues. Now the link to Honduras. I was once on a seed collecting expedition with colleagues when we came to a deep and fast flowing ford it had been raining hard in the mountains. We decided to be wise and test the depth, and I volunteered to wade across. I put on swimming trunks and gave my clothes to Max, the seed collector-in-chief, who dutifully held them. The water came up to my knees. We passed in our Landrover without incident, but I have never forgotten Maxs bemused and somewhat embarrassed expression when he handed back my underpants. They too were bright red. Now, I dont normally wear such colours, but an American neighbour had been given the underwear as a birthday present. Since Dana (that was his name) was a boxer-short type, and he knew that briefs were more my style, he kindly gifted them to me. Neither Danas wife Mary, nor my wife Gilli, really approved of them! Its funny how the colour red is associated with all sorts of strong emotions, memories, attitudes, and danger as well as actions. It is either a strong come-on-look-at-me signal, or an unambiguous stop-where-you areand-dont-move one. Curious. Anyway, in the Octaikon graphic red seems to be the most appropriate for action and associated characteristics. Tresidders Dictionary defines red as the active and masculine colour of life, fire, war, energy, aggression, danger, political revolution, impulse, emotion, passion, love, joy, festivity, vitality, health, strength and youth. I guess it all has to do with the colour of blood.
Not so mellow yellow

Yellow is for expression and emotion. Oranges, lemons and browns are some of my favourite colours one of the reasons why I like autumn as a season that time of mists and mellow fruitfulness. Such colours have links with how I have expressed myself in transport. My favourite means of getting around is the bicycle. I won my first, rather heavy, Hercules roadster in a painting competition (it was still-life, mainly of yellow bananas), and I painted all the bright chromium on my new bike with dull gold. Later, I had an orange lightweight racer which I could pick up with my little finger. And then a yellowy-brown foldable one in Brussels. The cobbles dealt it a death-blow, and it eventually folded prematurely under me. Other colourful means of getting around were our cars which have been shades of beige, brown and even bright yellow. As a volunteer back in 15
Nigeria, I had a Honda motorbike black, but very yellow in character noisy and bouncy like a hornet. In Honduras I had a horse, bay brown in colour, pastured among a grapefruit orchard. When Tejano would not come to call, I often got annoyed and threw overripe yellow grapefruits at him. Poor Tejano! One day he got into a fight with another stallion, and severely injured his neck. Despite my efforts at massaging and injecting him for months, he never recovered. I had to go on leave, and shed bitter tears when my friend Mike wrote that Tejano had died buried among the grapefruit trees. I also had several sailing boats two I made in Nicaragua, one in Honduras: the first could be dismantled into six bits, with a lovely golden wood frame; two were catamarans. All experimental but good fun. A fourth I brought in Barbados, island of golden sun and sand. That was a cool Hobie Cat that I christened Hot Dog. Very exciting, especially when it tried to capsize stern over bow in strong winds. The most recent 2009 was a catamaran I made out of recycled plastic cartons that once contained pale cream milk. All these means of transport were extensions of my personality ways of expressing myself, and if not yellow in colour, they were yellow in expression. Tresidders Dictionary states that yellow is the most inconsistent of symbolism, (just like the emotions it represents on the Octaikon) swinging from positive and negative, according to context and hue: virginity, happiness, fertility, treachery, cowardice, illness, humility, and separation from materialist society. Not so mellow yellow.
Author and family with observer. Nepal 1980s
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Green politicians
Green is for observation input. And the one time in my life when I was having to take in lots of information was in Belgium. After wonderful times in Central America and Nepal, my family and I were seconded to the European Commission in Brussels. Practice to policy in one big jump. On the first visit, the city lived up to its expectations cold, grey and drizzly but thereafter the climate improved, and the Commission people I had to work with proved to be decidedly colourful. Our btes noire were the green environmental members of the European Parliament, led by the flamboyant Stanley Johnson (father of Boris). I was posted to the Development Directorate as tropical forestry adviser. Main role to save the rainforests. Well that was what the environmental MEPs wanted us to do. My boss, Lucio, was an animated Italian always concerned for my welfare. His immediate boss was a calm, traditional Brit who expected you to work late, but would offer whisky at meetings. His boss the Director General was a germanic German, a little aloof. We had to work (to some extent compete) with the Environmental Directorate. The DG there was French rather flowery and particular. His name was Pierre Defraigne very keen on saving de fraigne forest. And one of his men was a giant Greek -six foot seven, looking like Jaws from James Bond. He once travelled to Rome with me, and had his suit stolen from the bus. Unlucky thief! During our three years in Brussels, the environmental MPs unloaded millions of dollars to help save the rain forest, and we in the Commission were left to try and find ways of spending it sensibly. Sensible or not, our efforts focused on Brazil and the Amazon and my one trip to the tropics while in Belgium was to Manuas, via Rio, with a boat ride down the river from Santarem to visit forest reserves and discuss ways to preserve the Amazon rainforest. I still have a photograph of my French team leader, Alban de Villepin, sitting on board the boat, engrossed in a briefing book I gave him. Amazon Adventure: facts on the rainforest, dangers and survival was actually for kids, but Alban had a sense of humour, and dutifully read it from cover to cover, with an amused expression. He liked to call me Monsieur Robbins Hood. That trip, and the work in Brussels, was certainly characterised by the colour green. Green for rainforests, for the environment and as in the Octaikon for the senses. I was taking in a lot of data, but didnt quite know what to do with it. I was really green, trying to learn all sorts of new things jumping from practice to politics, attending international 17
conferences on forests, representing the EU. And it was also a time to learn a lot about different European cultures and ways of learning. A time for reflection meditation and growth. Tresidders book states that green is generally a positive symbol, associated with plant life, and by extension with spring, youth, renewal, freshness, fertility and hope. But it can represent the negative envy, jealousy, even Satan. In general it is a therapeutic colour, promoting rest, reflection and reception of our senses.
Ponder in the blue yonder.

And finally, the colour blue for thinking, interpretation. And the periods when I have had most time to think were in the skies. I have always loved aeroplanes, and have done a lot of flying as a passenger especially island hopping in the blue Caribbean. Nowadays, one of my favourite pastimes is to pilot myself through the skies virtually to old haunts on a computer flight simulator. Great times to think, recall, pray even, but occasionally to get just a little bit worried. One very memorable reality flight was back in Honduras seed collecting again. We had to charter a single-engined plane at short notice. Not the best of charter companies. It was a long flight to the Mosquito coast, and the spare seat was loaded with a huge plastic jerry can of smelly aviation spirit for the return trip. Health and safety, you say? It so happened that the fuel gauges didnt work, and as we started to cross the Honduran rainforest, I well remember the pilot sweating profusely as he tried to guess which fuel tank to use. Did I pray? I think so. Whats more, the pilot forgot his map, and my colleague and I had to extract our own seed collecting one and identify (by the rivers) where we were. That was not all. As we were landing on the Mosquito coast one engine cowling came loose and flew up in front of the windscreen. To his credit, the pilot, despite seeing only half the runway, made a faultless landing. Much relieved and thanking divine providence, we left him prodding the wing tanks with a dipstick. Another return trip from the Mosquitia was unforgettable. Gilli and I took a predecessor of the twin-engined Douglas DC3 back to Tegucigalpa. The skies were grey and it was bucketing down. We discovered the plane had half the seats stripped out to make way for dozens of cages full of smelly, noisy, red, yellow and blue macaws, right next to us. We turned green. One of the landings was onto a runway totally awash with water. The noise was deafening as we landed, spray and gravel hitting the underside of the 18
fuselage, and the macaws letting off a barrage of squawking. To cap it all, I sat next to the door that leaked and thoroughly wet my trousers from the rain that is, not me! Those flights gave us all plenty to think about, high up in the blue cloudy skies of Honduras a great place to ponder ones past and future. Blue is a very appropriate colour for thinking, thoughts, and ideas hence its use in the Octaikon. Tresidder states it can also represent infinity, eternity, truth, devotion, faith, purity, chastity, peace, as well as spiritual and intellectual life. Cool blue. So that ends an initial glimpse into my life and family. Youll find more anecdotes as you read through the book, prompted by the various topics I have looked at. But if you want to skip them, youll soon learn to say to yourself there he goes again! and jump the paragraphs. Or maybe you will be more interested in me and not my ideas? I hope it will be both!
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1-3 How is it used?

Now that you have idea of the Octaikon and its creator, lets consider about how it can be used. Since I have found the model and the method of using it so helpful to me, I think it has great potential in many situations where peoples behaviour and beliefs are being discussed or taught, and good relationships need to be developed, such as: For individuals, who would like to understand themselves better, and do a bit of self-improvement. In families, when parents wish to explain to their children how they function as persons and why we are different from each other. In schools, when teachers want to help adolescents understand themselves and their peers better, and how to relate to each other. In religious catechesis, when instructors want to explain and visualise the doctrines of faith, and how we relate to God. In marriage, when counsellors need to clarify roles and responsibilities, sources of conflict, and how to restore relationships In management courses, when trainers want to explain personality theories or problem solving, promoting team working. In missionary situations, when the evangelizer wants to explain spiritual ideas in an understandable and non-threatening way. In communities, especially in developing countries, to facilitate participation and inclusion in their development. My vision for the Octaikon is therefore of a tool that can grow up with a person as they develop from childhood to maturity in the many situations (and more) described above a tool for lifelong learning (LLL). This is a recognised bit of jargon, and is defined in a Wikipedia article as: the lifelong, lifewide, voluntary, and self-motivated pursuit of knowledge for either personal or professional reasons. As such, it not only enhances social inclusion, active citizenship and personal development, but also competitiveness and employability. Quite a good summary of what I would hope to achieve.
What forms can it take?

Since the model can be used at many levels and in different settings, two main forms have been developed. (1) The graphical , two-dimensional form can be on the computer (where it can be animated), printed or on a laminated sheet. Throughout this book, you will see many examples of an idea already mapped on the graphic using keywords. If you are introducing such ideas to other people, a 20
laminated graphic can be used on which the idea is gradually mapped using a white-board marker. (2) The physical, three-dimensional form known as Okki-blocs, takes the shape of wooden blocks. Each block or prism is of one colour, and different objects can be placed in the middle to represent your soul or goal, depending on what you want to emphasise. This form can be used as a tangible way of introducing the various elements of the model, and is very suitable for young people. Here are some examples of what the various resources look like:
Ideally, both forms of the model can be used together in addition to animated computer graphics while doing self study, or discussing different ideas in many attractive and memorable ways. At the time of writing, most of the electronic resources described below are available via the Octaikon website, many in slide form and grouped together as so-called Okki Stuff. But the physical aids, such as blank laminated graphics, and wooden Okki-blocs, have to be made. You can find out how in one of the annexes. I will tell you about the website at the end of this section, so that you arent tempted to stop reading now, close the book, and go online. Better to get an overview of whats on offer, then browse and see for yourself.
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Since my vision of the Octaikon is a life-long learning tool, Ill explain the various ways in which it can be used starting with the youngest, and then ending with the oldest. I can safely say that I personally have now passed through all these age stages and just got into the last category.
Pre-learning kindergarten stage

The youngest learners will need to be given a little help from their friends. Children of 2-3 years old will not be able to understand the abstract ideas that the graphic represents, of course, but they will be at a stage where they can appreciate colours and shapes, and be ready to construct things. Computer graphics and subtle designs will not be appropriate, but brightcoloured easily recognisable shapes can help with their basic skills. I welcomed the opportunity to go off-line and in-workshop and experiment making physical, wooden forms of the Octaikon that would be suitable not only for their age, but also later as they grow up. If seeds of the idea are sown at this age, when abstract concepts can be later understood, the Octaikon form will already be familiar. Okki-blocs The wooden version I first made was a very large flat one, table-sized, made up of separate squares and triangles cut from thick MDF (medium density fibreboard). The symbols of the main faculties were cut out using a jig saw. In fact, the whole design can be turned into a jigsaw. This may have potential, but I soon moved on to a model using wooden blocks (cubes and prisms, about 45mm across), called Okki-blocs.
The first version was kept together on a tray in which a printed shape was inserted to guide construction. But since I have been fascinated by and attracted to magnets all my life, I made subsequent versions with tiny but powerful ones inserted into adjoining faces to keep the shape together. There is a video on You Tube where I describe one version. Those magnets are a bit too powerful and would pinch tiny fingers they even pinched mine! The latest are just right. You can find out how to make them in annex 2. 22
Such blocks can be used in various ways They can be built into various objects Simple geometric shapes can be understood Ideas of gravity, stability and balance can be introduced The colours can be used to learn about the spectrum. The mysterious properties of magnets can be investigated.
A friend of our eldest son tried out the Okki-blocs at a Montessori school, with some success. As a resource, it does not really follow the Montessori principle of altering one characteristic at a time, but it can usefully complement the other traditional resources. With a printed diagram to refer to, children can correct themselves as they assemble the blocks to form an Octaikon, aided or hindered by the magnets (like poles will repel, if you remember your physics). They can give their imagination free rein when it comes to making other shapes, helped by the magnets to defy gravity. Here are a few shapes on a slide taken from the Okki Stuff resources:
The Montessori teacher herself may well find the Octaikon model useful for understanding her children, and the faculties she is seeking to develop. And I have used the model to understand and map Montessori ideas, which you can see elsewhere. It was one of the most complicated maps I have attempted!
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Learning the model primary stage

It would be nice to think that kindergarten children familiar with the Okkiblocs would be eager to know more once they get to primary school. But maybe that is being too optimistic! But certainly, at 5 years on, they should be able to grasp some of the abstract faculty ideas, and all of them by the time they leave primary school. Thus this should be an ideal time to enlist the Octaikon model in support of personal, social and health education (PSHE) topics. With a view to doing this, I have used my own creative faculty and learnt how to do Flash format movies, thinking that something a bit more animated than wooden blocks would be needed to attract their attention. Hence Okki the Acrobat was born. Okki the Acrobat This is an animation which uses a character of that name to introduce and explain the faculties in self contained episodes of about ten minutes each. The animation is called Its Okki Time! It is designed to be mediated by the teacher. Okki the Acrobat has a few tricks up his sleeve. He can talk a bit (the original is my voice, spoken real slow, then doubled in speed to sound like a chipmunk). But his main skill, true to his name, is to bounce around keeping balance and at the same time transforming into other wonderful things. The animation can be found on the website. If needed the original file can be edited and modified to suit specific needs. This is the opening screen.
Our daughter Esther is a fully qualified primary school teacher, highly dedicated and skilled, tried out Okki the Acrobat on her pupils. She found it very easy to set up and show on an interactive white board. It appears to have been a great success, and I gather the children were always pestering her for the next episode, and delighted when Okki turned up in physical form as Okki-blocs. So if you are a primary school teacher reading this, this could be a good way into understanding the Octaikon idea. 24
Okki-intro Besides using the animation to explain the faculties, simplified descriptions have been written in slide format, also available on the website. An example page is given next.
These slides form the first part of a series of resources under the title Okki Stuff, and downloadable as PDFs from the website. Okki-blocs (again) The wooden block version will be of continued value in primary school when talking about the faculties, as the model is a highly visual reminder. For instance, as the teacher talks about each faculty, the relevant block can be separated and held up to jog the memory. Or the block can be given to a pupil if he or she is asked to talk about it, so as to remind them of the faculty. It can also act as a sort of speaking stick, so that when the child holds the block, only she or he is allowed to talk. Other ideas will come readily to mind for the seasoned teacher. Such uses apply equally well for adult training courses, e.g. in management, when it seems to appeal to us adults to be back at school and playing games again!
Learning the model secondary

Secondary school education should be an ideal time to use and develop the Octaikon model in support of the various topics it was derived from. At the time of writing, I had least experience of using it at this time. However, a few resource aids are being developed in support of the age group, and they look promising. 25
Interactive Octaikon This is another flash animation, called All about Relationships, which is a sort of teach yourself way into the faculties. The user explores the graphic, clicking on each faculty to find out more. There are a series of questions relating to each faculty to help grasp the implication of looking after each one, plus some sound effects. It should keep the curious engaged for quite some time. You can look at it from the website.
Okki-vista This is another part of the Okki Stuff resources, in slide format. The idea is to get the readers to imagine they are in a particular situation where all the faculties are being used. Once they have been guided, in their imagination, through the use of the faculties, they should be in a better position to understand how to think about the faculties and consciously bring them into use in everyday life. The first Okki-vista I devised is to imagine looking after a child in a playground Playground in the Park. Other situations that may be useful are: a new employee in the canteen, or a green undergraduate in the JCR. The point is to make the user think how he or she should be relating to the world around them. An example of one of the slides is given below. The full set of Playground in the Park can be downloaded from the website. Others are to come.
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Dr. Okkis check-up Another Okki Stuff resource, this simply consists of a set of slides one for each faculty, which asks the user a series of closed questions, to which the answer is yes or no. If the answer is yes they can congratulate themselves on doing something to support that faculty (answer yes for success!) On each slide, alongside the questions, there is a comprehensive list of synonyms for each faculty (some of which I have already noted). These help the pupil to think broadly about each faculty, and not have a narrow idea of what it means. Here is an example of one set of questions and synonyms. The questions are similar to those found in the interactive Octaikon.
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A set of open questions might be more useful to get people thinking more deeply and broadly and it is probably best if the facilitators think those up for themselves.
Exercising the faculties

All the resources so far described help users understand what each faculty is about, and gauge the extent to which it is being used properly. That is all well and good, but the next stage must be to exercise the faculty, and improve its use. The Octaikon model itself can be used in many ways to do this. Here are two main ones via games and artwork. Games Okki@play The Okki Stuff resources found on the website include a series of slides with suggestions for all ages, using either the Okki-blocs, or the printed graphic. I have called them Okki@play learning while having fun. Below is a list of some examples to give an idea of the wide scope possible. The user could think up many more Facultate! This involves the four main faculties. Several players do a combination of I-Spy (observation faculty), Brainstorming ( interpretation faculty). Mime (application faculty), and Half a mo (i.e. talking without stopping expression faculty). An example of the slide is below.
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Faculty alphabet Players try to see if they can identify words for each faculty beginning with the same letter. Heres an example using the letter D: Detect, Discern, Deliberate. Digest, Design, Debate, Direct, Do and Develop (can you match them with their faculties after reading this far?). Empathise! An object, such as the ubiquitous rubber duck (or something more relevant), is placed on a blank Octaikon. Volunteers describe how they would sense, think about, describe and use it. A second volunteer gets the first to imagine how he or she would describe it, and then the second volunteer explains how the first volunteer is right or wrong. Reflect or recall A blank Octaikon is placed in the middle of a table, and an object placed or word written on it. Participants are asked to recall events associated with the word and linked to one of the faculties. If the object is money, the user might think back to the last most important financial decision he or she made. Cross or nineword A blank laminated Octaikon can be used as a basis for a popular word game, where a nine letter word (from a dictionary) is found, and written by a non-player on the nine shapes (five squares, four triangles), so that each letter is on an adjacent or diagonally touching space. Players then try to work out the nine letter word, and make as many other three-letter plus words as possible. Gilli and I are avid players of the Radio Times version of this game. In the same way, the nine spaces can be used to play noughts and crosses. Balance A set of Okki-blocs are placed on a table, with the centre white one placed diagonally. This block has corners of varying roundness. The player (usually a young one) sees how easy it is to balance a ruler on the different edges. Rounded ones are easier. The moral sharp edges to our character easily lead to upsets! Soulfull Again a set of Okki-blocs are placed on the table without the centre white block. Objects are placed in the centre space to represent different aspects of our soul or goal, such as a candle, egg, plant with soil, or a pile of money.
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Feelies Okki blocs can be made with different textures on the blocks, so that users have to guess which block is which by touch only. This emphasises the importance of sight. Alternatively, players could try to assemble the coloured blocks blindfolded and see who gets nearest the original model. Golf-ball Okki-blocks with 45mm sides are the right size for placing a golf-ball in the middle of the soul space. Put a face on the ball, then slide the blocks around on a table, and see how the ball moves it is counterintuitive! The idea is expose the face and have it orientated correctly. Not easy! Balls-eye! Similar to the last idea, but different types of ball (with varying bounciness), are dropped into the centre soul or goal space, trying to avoid it bouncing out again. Very difficult, but there are tricks to be learnt. Moral it is difficult to achieve our goal and we have to persevere. Those are some examples of what can be found on the website under Okki Stuff: Okki@play. See if you can invent better ones! Creativity Artoc I have experimented with the Octaikon graphic using it as a basis for artistic creations, mainly via a painting programme on the computer. Some interesting works of art can be thought up, on which to meditate or just as decorations. Laminated, they can be used as drinks mats. Here is an example Christians should have no difficulty recognising the saying this represents. 30
It is of course I am the vine, you are the branches spoken by Jesus. You can see more on the website under Okki Stuff.
Exploring concepts tertiary stage

After secondary school and either at University, in work, or beyond, the Octaikon will be of increasing value, helping to explain many of the concepts that generated it in the first place and to which students will inevitably be exposed. Thus the original faculties come to represent a whole range of characteristics and the Octaikon facilitates understanding of all sorts of ideas. In parts two and three of this book, you will find many examples of how the model was used to compare ideas in topics such as health, management, personalities, learning, spirituality, theology and religion. They cover all the things that I have looked at over nearly 15 years trying to find answers to the problems that I introduced this book with, and which have led to the formulation of the Octaikon graphic. I have had first hand experience using the Octaikon for University level training courses that focussed on management, where it was very useful, although I never got around to having a formal feedback questionnaire distributed. Okki-maps All the topics described in parts two and three of this book, and many more, are summarised on one page slides in the Okki Stuff resources, and called Okki-maps. In this form they are a very useful aide-memoire of the concept, easy to refer to if and when that topic arises. In a way, these Okkimaps now form a diary of ideas I have encountered, and my interpretation 31
of them. Sometimes these interpretations are a bit tentative, and might be sniffed at by academics, but most of the time they are successful and concise but youll have to be the judge. There are currently over 100 Okki-maps, and still increasing. I now have bouts of what my wife can easily identify as an Okki-moment coming on. In other words I hear of a new idea to do with people, and suddenly realise that it can be converted into an Okki-map. Then Im off on the computer , mapping it to my hearts content, oblivious to anything else. My family agree that I sometimes get carried away in my enthusiasm for creating these new Okki maps but it really is a harmless pastime, I think they concede and I hope you, the reader, will judge it is actually very useful. To reiterate an important point, I would be the first to recognise that the relevance of the Octaikon faculties to some of these ideas is tenuous, and the graphic becomes little more than a colourful background on which to summarise an idea. But I would argue that the majority of the maps do indeed correspond and are very useful ways of summarising and comparing concepts and ideas. Each Okki-map slide consists of an Octaikon on the right side, on which keywords of the concept are mapped, corresponding as far as possible to a relevant faculty. This is done as artistically as possible, so that the result is like a Tony Buzan mindmap, and memorable because of being that. I should say that I am an enthusiastic mind-mapper, totally sold on the idea. One of my most useful computer programmes is MindManager, which I initially used to brainstorm, design, and create the Octaikon website and many others. On the left side of the slide is a text summary of the main points, written in what I call phrase-profile format, so that each line is intelligible in itself (no word-wrapping is allowed if it breaks the sense). Also, each line is centred, so as to form a symmetrical pattern of line shapes. This makes reading very easy and also much more memorable. Writing like this is also a great discipline that forces me to be brief, and use memorable turns of phrase. If you are interested in this idea, I explain it more on the website. The descriptive text usually finishes with several questions, helping to stimulate the user into figuring out how the concept might apply to him or her. Each slide is given a rating of pluses the more there are, the more difficult is the map to understand without some prior knowledge. Here is an example:
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All Okki-map slides are originally created in MS Powerpoint, and there are versions of many of them, where the summary text is replaced with a few bullet points, and the graphic is enlarged and animated, so that it can be used for teaching purposes, with the elements gradually revealed. I am aware that the presentation style can be misused, but this version can be particularly helpful when talking about complex maps such as the one about Montessori teaching methods that I mentioned earlier. It also means that the user can go back to the original MS Powerpoint files and edit the text and maps if they dont agree with the way I have made them. Here is the complicated Montessori slide.
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All these maps form part of the Okki Stuff resources in PDF format which enables them to be easily printed out using Adobe Reader, two to a page which is a handy size, and easily readable. The PDF file is large, currently about 6 Mbytes, so be patient while it downloads. But once down, you will find it very easy to navigate and search, since all the internal links are maintained, and you can use Abodes search engine to find keywords. If you want to make your own Okki-maps, there is a PPS template that can be used on screen in Powerpoint or if you are fed up with staring at a computer, an excellent way of brainstorming (or thought showering) one is to print out a blank Octaikon, as large as possible on an A4 sheet, laminate it, and then use a board marker to map your concept. If something brilliant surfaces, you can then set about immortalising it on computer. The website And that brings me to the final resource the Octaikon website itself where all these resources can be found in glorious digital Technicolor and resolution. If you have not been there before (and I hope you have read through this whole section as I asked you to do), now would be a good time to close the book, make a cup of tea, open up the web browser, and take a look before continuing on. It wont spoil your fun reading the next sections, as in this book you will find much more about my family and me, which you wont find on the website. Here are the opening pages:
www.octaikon.co.uk The website is an evolving one, where I have posted the most recent ideas and test out the latest in animations that I have come across. There are several links to animations on the menu page. For instance, you will find a series of animated GIFs that provide mini-summaries of key ideas, which can be downloaded onto your mobile, or sent with e-mails as a way of drawing attention to something you think others really should know about like the perils of drinking too much(or too little). But more of that in the next chapter. 34
PART II. MAINLY BODY

In part two, I take you through a series of topics and concepts that are mainly secular, many of which sowed the seed for the Octaikon idea. They are not necessarily in order of encountering them, but grouped according to themes, such as psychology, management, health or communication. You will see that some of the Octaikon maps have been constructed closely following the original authors or investigators ideas all I had to do was to re-jig them a bit to fit in with the model. Other topics and their maps are almost entirely of my own creation. This will demonstrate how the use of the model evolved, firstly to summarise, understand and compare existing ideas, and then to stimulate thinking about new ideas especially in the spiritual dimension (which I leave for part two.) Remember that my interpretation of each idea is that of a layman. I am not an expert in any of them. You need to go back to the original authors if the ideas seem interesting and you want to find out more. So with that caveat, let us start off considering some concepts about personality.
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2-1 Palettes of personalities

I first became interested in people and personalities when it dawned on us foresters that the way to protect the rainforests was through the people they were meant to benefit not by fences and keeping people out. We needed to understand how these people lived, being guided by their needs, and to learn how to work with them. In the last decade I became involved in developing training courses and writing course resources. People management skills began to figure prominently in the topics. Hence my colleagues and I read around these new subjects. One of the first things I discovered was that there is nothing new under the sun when it comes to understanding people we have been trying to do that for millennia. Its very difficult. Some of the ideas we have come up with are intuitively sound, but others can seem very weird.
Hippocrates temperaments
The Greeks made a good attempt at temperaments, and Hippocrates theory underlies many modern ones. Although the science behind his classification might seem a bit curious now, we still talk of his phlegmatic, melancholic, sanguine and choleric temperaments. In simpler terms, these can be described as the introvert watcher, introvert thinker, extravert talker, and extravert doer. These temperaments map onto the Octaikons faculties as shown. Note how the introvert and extravert approaches are grouped either side of the dotted line. The thick lines show how the temperaments contrast (e.g. the phlegmatic is the opposite of the choleric).
(see Okki-map 1)
Our eldest son, Adrian, had to take a personality test at school. It was almost entirely based on these four temperaments. I was fascinated by the checklist of strengths and weaknesses that he had to fill in, and tried it 36
myself. In the next Octaikon you can see how the temperamental traits map onto the four main faculties. See how opposite ones contrast but can complement each other. Adrian turned out to be pretty sanguine he is a wonderfully yellow people person whereas I am more phlegmatic bit of a green tree hugger!
(see Okki-map 1)
Take a look at the traits. The bold ones are usually thought of as strengths, and the italic ones as weaknesses they are paired across the opposite sides of the Octaikon. There are some examples underlined: e.g. the diplomatic trait of the watcher, vs. tactless of the doer, and organised of the thinker vs. disorganized of the talker. Remember that this is a very simple way of looking at ourselves, and that we are always going to be a mixture of all these traits and colours. But see if you have a colour where strengths predominate.
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Terms to remember Id like to digress here about nature and nurture, not only because it as a subject dear to my heart (having started my work in forestry genetics) but also because it might help you understand this and following topics. When talking about personalities, it helps to be clear about terminology, so that we can talk the same language. Differences of opinion are often simply the result of using words in different ways and there are different ways of defining and relating psychological terms. Here is one way I find logical, and is based on that of Tim LaHaye. Not all psychologists would agree. The interaction of our natural temperaments (nature) with the way we are brought up and educated (nurture) obviously effects the way in which our personality develops. In summary, our temperament, made up of many genetically-controlled traits (ways of behaving), modified by the environment in which we are brought up, produce our character. The way in which we express that character to our friends (or enemies) is described as our personality. Our personality may or may not reflect our character, depending on how much we want to hide (persona means mask). Here are these ideas as formulae: Trait + trait + trait etc. = temperament Temperament x environment = character Character x expression = personality Its simpler with trees. In forestry we have the relationship: the genotype (the set of genes), modified by the environment, produce the phenotype (what we see) i.e. Genotype x environment = phenotype Trees cant pretend to be what they arent, which is why it is much easier to work with trees than people! Humans are not only the result of nature and nurture, but also, to complicate things further, I believe we are modified by a spiritual dimension that I call neighbour but more of that in part three.
Psychological types
Several thousand years after Hippocrates, we now have a widely used modern way of classifying personalities, or what are called psychological types. Its based on ideas of Carl Jung, a Swiss philosopher and psychologist, who got some of his ideas from Hippocrates, and is used by many psychologists. The method was developed by two researchers Katharine Briggs and Isobel Briggs Myers whose names describe the system the Myers-Briggs Type 38
Indicator MBTI for short. Their research suggests that there are four aspects to life and work: how we relate to the world; how we obtain information; how we make decisions; and how we organise ourselves.
Each of these aspects has two contrasting approaches, and we tend to favour one or the other, depending, it seems, on the faculties we are happiest with. HOW WE MAKE RELATIONSHIPS In this aspect of life, one approach is that of the introverts (I for short), who are stimulated by their world of thought or reflections (i.e. those who favour observing or thinking). The other approach is that of extraverts (E), where stimulation comes from the environment the outer world of people and things (i.e. those who are more expressive and/or practical doers). HOW WE GATHER INFORMATION Here, one approach is to put emphasis on finding out and drawing conclusions about things through the five senses (S) i.e. through the observation faculty. The contrasting way is to process information by the so-called sixth sense intuition (N) gut-feeling which corresponds here to the contrasting faculty of application (not the creation link, as elsewhere). HOW WE MAKE DECISIONS The way we make decisions can be either based on feelings (F), in a subjective way (using the expression faculty), or else by thinking (T) through the evidence in an analytical, logical, and objective way (using the interpretation faculty). HOW WE ORGANISE OURSELVES And finally, with the fourth aspect of life, there are those who like to lead life in a spontaneous, flexible, so-called perceptive (P) way, where the expressive and sensing faculties tend to be dominant. While on the other hand there are those who live their life in a planned, orderly way, using judgment (J) where the emphasis is on application and thinking faculties. The end result of having four aspects, each with two approaches, is that we have sixteen possible combinations. Each combination or psychological type is described by the letters (in brackets) that are the initials of the descriptors of the eight approaches. I found the Octaikon useful for mapping and clarifying the Myers-Briggs approaches so here they are, mapped on it. The extremes of each approach correspond quite well with 39
the various faculties and links (but dont be confused by some of the terminology used).
(see Okki-map3)
Although this may oversimplify the way the different approaches relate, it is a fair approximation and a good aide memoire for discussing the concept. The scheme emphasises how we are multicoloured in personality, depending on which characteristic you want to map. We cannot be stereotyped. No doubt about it, we are complex and all different but we do have similarities in how we approach life and work. If you follow through a formal Myers-Briggs questionnaire, you can easily identify your own psychological type. The resulting pen-sketches of each type are revealing, and quite accurate. Note that none of the combinations is intrinsically any better than the other, and this is reflected in the way they are described emphasising our strengths. Some users argue that this emphasis is not so helpful, as you dont know how to work on your weaknesses. According to the Myers-Briggs system, I am an INFJ usually happy to live in my world, somewhat intuitive, deciding on feelings, liking to plan and feel in control, but a bit cavalier with facts (I hope this doesnt show through). However, I can change, and at times I would be described very differently. We used the system in a project to restructure the Guyanese Forestry Commission, and help staff understand themselves. The head was an ENTJ and very different from me. He was just the sort of person to head a large enterprise. 40
One form of the test is given in Faith and Psychology by Leslie Francis. This book gives a very clear and methodical description of how psychological typing can be used to help ministers of religion in their work with congregations. Francis also explains some other methods of understanding personality, and emphasises the importance of clarifying terminology, since not all researchers use words in the same way.
The enigmatic Enneagram

Later on in my exploration of personalities, I came across the concept of the Enneagram in a book by Richard Rohr. It seems that the origins of this model (the name means nine-diagram) are somewhat obscure, and there is a spiritual element to it. Much has been written about the idea and some is a bit esoteric. However, many people have found it a useful way of describing personalities, linking body and soul. The nine types are described by numbers, but sometimes have been given names that give an idea of the type of person each number describes. 1 Perfectionist 2 Giver 3 Performer 4 Tragic Romantic 5 Observer 6 Trooper or Questioner 7 Epicure or Optimist 8 Boss 9 Mediator
The original diagram looks like this:
According to the concept, the arrows show the direction in which personalities will tend to change as people become more positive about themselves showing strengths. The reverse happens as people get stressed out, and personality weaknesses become evident. There are two sequences shown by the different shading of the arrows. You will have to read Rohrs book to fully understand these links.
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The Octaikon shows how I think the nine types seem to map onto the faculties still in a circle, but the order is changed and the special linkages are less symmetrical.
(see Okki-map 4)
There are several obvious correspondences with the traditional temperaments. I see myself as a 9 (mediator), tending towards a 6 (questioner). It may be helpful to come back to this classification once we have had a look at management and team roles. After reading another interesting and practical book on the Enneagram by Michael Hampson (Head versus Heart), I am still revising my ideas about the correspondence of the Enneagram numbers with the Octaikon faculties. I think in fact that each number is a mixture of Octaikon faculties and links, much like the Myers-Briggs classification.
Ancient and modern

These are three of the ways in which people have tried to classify our personalities an old one, a new one, and a seemingly timeless one. You will encounter more later in this book, but related to culture and spiritual gifts. Before leaving them, Id like to emphasise that the ways of classifying personalities arise out of social, cultural, religious and scientific understanding current at the time. Although Hippocrates ideas underlie many of the current theories of personalities, if you look in detail at the Greeks understanding of the world on which these were based, you would be forgiven for thinking they were very odd. They thought we had four humours bodily fluids, from which 42
the temperamental terms are named. These were associated with parts of our body and so-called elements from which the world was made. And these were grouped as to feminine and masculine characteristics. This is how they map onto the Octaikon, as they relate to the four temperaments.
(see Okki-map 42)
As you can see, there is little that corresponds with modern thought, or with the faculties of the Octaikon. However, temperamental terms still hold true, even if the biology and elements do not. I think there is a moral here, and that is: dont throw the baby out with the bath-water if a concept doesnt quite fit with your ideas, dont be ready to discard it all. Hippocrates temperaments still hold true. The same goes for some very modern ideas, which can look equally crazy. In a book called The Personality Compass by Diane Turner and Thelma Greco, the authors develop a model of four personalities defined by points of the compass, and linked to geographic types. I will refer to this later when looking a cultural temperaments. They also look at a range of other theories and ideas some which are really intriguing, though rather far fetched. They state that Japanese researchers have claimed that blood types and personality traits show relationships. Body type or shape as determined by glands has also been linked to temperaments. And finally, the four nucleotides that form DNA have been associated Ive no idea how.
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(see Okki-map 42)
The Octaikon shows those characteristics, and how they are meant to correspond with the faculties. It will be interesting to see in what ways future research into physiology and genetics may or may not support such links in the future. Given the weirdness of quantum physics, lets not be too quick to reject potential relationships.
Maslows hierarchy of needs

However we classify our temperaments or personalities, we can only express them truly if our environment meets all our needs. A psychologist, Abraham Maslow, developed a hierarchy of such needs to help explain the order in which we want to meet them. Normally, higher needs are only met once more basic needs have been. He lists them as follows, starting with the most basic: Physiological: the need for adequate input e.g. breathing, water, food. Safety: the need to protect the body e.g. of body, health, property. Social: the need to have relationships e.g. acceptance by peers, friendship, family. Self-esteem: the need to have a good opinion of oneself e.g. achievement, respect. Self-actualisation: (or self-fulfilment) the need to feel one is fulfilling wider goals, or looking after ones soul e.g. creativity, morality, doing Gods will.
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These tend to correspond to our faculties as shown on the Octaikon. Think about it a bit what needs are not fully met in your life?
(see Okki-map 9)
I have found Maslows idea useful when relating to people in poorer, developing countries. His hierarchy holds true in simple societies, but in complex, developed ones, our needs can be overtaken by wants, and the priorities can be much less easy to understand. Spiritual needs or wants of religious people, whatever their development status, can completely override the other needs extreme examples are recluses and martyrs. Many of our needs and wants depend on another aspect of our environment the education we receive and the knowledge we have obtained which is the topic of the next chapter.
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2-2 Learning to learn

When my family and I had finished our time in Barbados, we returned to Chatham in the Medway Towns area of Kent, and spent a year there before returning to Oxford. That was reverse culture shock for all of us. We found we were very different from our new British neighbours. Our children found relating to their peers at school even more difficult. I buried myself in my job, and helped to develop the training courses that would help foresters update their management skills. It was in fact a great time working with like-minded colleagues who had all sorts of complementary skills and experiences. One of my friends had an interest in mind-maps, methods of education and problem solving, and introduced me to a fact-filled book for engineers about problem solving, which covered very innovative ideas about learning. It was written by a couple, Edward and Monika Lumsdaine, and called: Creative Problem Solving. One of the key concepts they mention is about how our brain works something which, like personalities, most people find interesting.
Hermanns brain segments

Our eldest daughter, Anna, is brainy. That is not to say our other children arent far from it but she is the one who decided to study the brain. She got her first degree in neuroscience, and then her doctorate working in the so-called Brain Repair Centre at Cambridge. Anna is the shortest of her siblings, but what she lacks in stature, she makes up for in a very bouncy and extravert personality. To make a point, she is not past drawing up a stool to get level eyeballing you. But nevertheless, she is very down-to-earth (apparently she is a Myers-Briggs ESTJ). So I was pleased when she confirmed that there is scientific evidence to support the Lumsdaines ideas of how we use our brain. If, as seems to be the case, our four faculties underlie our four temperaments (or main faculties), it is reasonable to expect that there will be, in turn, some other more basic foursome that controls these. The studies of the brain seem to confirm this. The brain is divided into two hemispheres, each of which has two parts (upper and lower) making four quadrants. According to the psychologist Dr Ned Herrman, each of these four quadrants controls particular thinking skills. The two quadrants on the left side of the brain deal with analytical and sequential skills and control the right side of the body, whereas those on the right side of the brain deal with imaginative and interpersonal skills and control the left side of the body. 46
The quadrants appear to correspond to our faculties and temperaments as shown on the Octaikon. The diagonal dotted line shows the division into left (L) and right (R) sides of the brain. The letters A, B, C, D next to the descriptions are used by Herrman to identify each upper and lower quadrants. On the Octaikon, A corresponds to our interpretative faculty, B to application, C to expression and D to observation.
(see Okki-map 10)
Note that if you follow up on Herrmans research, you will see that colours are also used to differentiate the quadrants, but they are different from the ones used on the Octaikon. The physical structure of the brain supports the fact that the four temperaments are in contrasting pairs. Quadrants in the same hemisphere (C-D, A-B) are closely connected, and we can shift our thinking from one to the other quite easily. Thinking associated with quadrants adjacent to each other in opposite hemispheres is less easily shifted (A-D, B-C). But the most difficult is to shift our thinking patterns from quadrants diagonally opposite each other (A-C, D-B). The thickness of the arrows indicates the ease of linkage. Now think about it when you are feeling very emotional, it is very difficult to suddenly pull your self together and be rational. Isnt that so? Its especially important to remember this when relationships become tense. Talking about how all this works could in fact help defuse a potential conflict. 47
Or consider another situation. When you are chairing a meeting, deep in discussion about hard-nosed business marketing, it may be difficult to get everyone involved to change tack and meditate or pray about the ethics of it all. You might need to do just that if you are working with a charity to promote fair trade, as my wife is currently doing. She can shift to praying mode quite easily. Understanding how our brain works is definitely useful in understanding our different approaches to life, so I suggest you print out the brain Octaikon, stick it on the notice-board or fridge and think about it!
Querying your quotient

What if we have a strong preference for using different segments of our brain? Our two sons are dyslexic, and we have had lots of discussions about things like intelligence and ways of measuring it i.e. what are called quotients. We have all heard of the intelligence quotient which measures mental ability. Attempts have been made to encourage the use of an emotional intelligence quotient, popularized by Daniel Goleman. There is also a spiritual intelligence that has been developed by Danah Zohar and Ian Marshall. If these correspond with the expressive function and the central reflecting and relating faculties, then why dont we have a practical quotient, and compassion quotient to measure the full range of our temperaments and abilities?
(see Okki-map 16)
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It seems to me that we need to think more carefully about how to measure peoples full range of different aptitudes and skills, so that we can better fit them to an appropriate education and job. That would certainly have helped us in guiding our two sons towards suitable work.
Fours ways we learn

If you are working to educate people, especially in other cultures and whatever their ability quotients, it is important to understand the different ways in which they and we all learn. Here are summaries of several ideas that are very worthwhile grasping. Based on how our brain works and how we tackle problems, it appears that there are four aspects to the way in which we learn things, based on the work of the researchers Peter Honey and Alan Mumford. The following descriptions are taken from the Campaign for Learning website: Activists like to be involved in new experiences. They are open minded and enthusiastic about new ideas but get bored with implementation. They enjoy doing things and tend to act first and consider the implications afterwards. They like working with others but tend to hog the limelight. Reflectors like to stand back and look at a situation from different perspectives. They like to collect data and think about it carefully before coming to any conclusions. They enjoy observing others and will listen to their views before offering their own. Theorists adapt and integrate observations into complex and logically sound theories. They think problems through in a step by step way. They tend to be perfectionists who like to fit things into a rational scheme. They tend to be detached and analytical rather than subjective or emotive in their thinking. Pragmatists are keen to try things out. They want concepts that can be applied to their job. They tend to be impatient with lengthy discussions and are practical and down to earth. These four aspects can be combined into four learning styles developed by the researchers David Kolb and Bernice McCarthy. Their styles bridge the four temperament/faculty types, and are described as follows: Divergers prefer to listen and share ideas. Personal experiences and involvement are important to them. They typically ask Why? Assimilators are integrators of observation with existing knowledge, and conceptualise ideas. They typically ask What? Convergers are practical, with a hands-on outlook. They use both abstract knowledge and common sense. They typically ask How? 49
Accommodators often learn by trial and error. They find good solutions intuitively but may be unable to provide a logical explanation of how they got the answer. They typically ask What if? These two concepts are linked to the way we think, and are discussed in detail in the Lumsdaines book where they link them with Herrmans ideas. Here they are all summarised on one Octaikon.
(see Okki-maps 12 and 13)
There is a lot of information here, but if you take time to consider the graphic it should be clear and you should be able to identify your preferred way of learning. It is likely to be linked to your temperament or preferred faculty. Our own children can readily identify with the different approaches. As the various researchers observe, we need all four to really learn something, but we will tend to have a favourite way. A skilled teacher will know how to encourage and challenge us to use them all. Our daughter Esther has readily embraced this principle as she studied her post-graduate certificate in education, and now puts it all into practice. It is interesting to note that western education tends to put emphasis on the left hemispherical way of thinking and learning, thus favouring the interpretation and application faculties. Unfortunately, the right-hand side is not encouraged, such that our full potential isnt properly developed. Those with strong sanguine and phlegmatic temperaments are not favoured and they tend to be the least happy at traditional schools. 50
A fascinating book which emphasises left and right-handedness from an artistic viewpoint is Drawing on the Right Side of the Brain. The author, Betty Edwards, shows that even those who think they are not artistic can be helped to develop their talents in a remarkable way, simply by being shown how to use the right side on the brain. The examples she gives are amazing.
Levels of understanding
Lets move on from this overview of learning processes, and look at the extent to which we understand things. In my work with natural resource professionals, we have been trying to work on so-called knowledge toolkits for developing countries. This is just a fancy name for a structured way of finding out what we need to know to solve a problem. It has meant taking a look at our degree of understanding which can be considered at four levels: data, information, knowledge, and wisdom (I alluded to these when describing the main faculties). One way of defining these levels is as follows Data is what we measure or observe using our senses. Information is data logically interpreted by our brain. Knowledge is information imparted in its proper context. And wisdom is knowledge applied correctly and ethically.
Defined this way, the Octaikon can usefully summarise them, linking them to our faculties.
(see Okki-map 15)
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Note that the Concise Oxford Dictionary defines secular wisdom as the (possession of) experience and knowledge together with the power of applying them critically and practically. And all this should lead to the truth what many people would consider as being properly placed in the spiritual realm. It seems to me that we have plenty of knowledge in our western society, but not much wisdom. And hence not much idea about what is really true in the world. Would you agree? HMMMM. Later on, I look at one theory of how we attempt to find the information we need, and how we solve problems, once we have the information. But before leaving this topic, I would like to mention what can be called the four Ms. We are all in different stages of understanding, depending on the subject and it is important to have a realistic view of this. In the forestry sector, you would be surprised to know how much polemic there is about deforestation, exotic trees, watersheds, or combating climate change. Much of it is the result of incorrect information. One of the most helpful forestry papers I read was about these issues. The author, Lawrence Hamilton, identified four Ms to watch out for: myth, misinterpretation, misinformation and misunderstanding. Even here there is room for confusion about terms e.g. myth. Myths can be defined as a story based on tradition or legend, which may have a deep symbolic meaning. It conveys a truth to those who tell it or hear it, rather than necessarily recording a true event. Some myths can be accounts of actual events. We should not assume that a myth, often talked about in the context of spiritual matters, does not represent something true. I think we need to look out for these 4Ms in all parts of our lives, both secular and spiritual, especially when we are trying to work within other cultures and understand religious beliefs. Our tendency to fall for them may well be linked to temperament. If you have travelled a lot, I expect you will have experience of this.
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2-3 Working together

Weve now looked at our different personalities, and how these affect the ways we learn and take in information. The next topic I want to look at is how we manage all these hopefully educated and knowledgeable people. The management topics introduced in this chapter are relevant to any type of work you might be engaged in, and are fundamental for working together efficiently. The Octaikon has been very useful here, but only after I had learnt the importance of management the hard way, as exemplified by the following slice from the Robbins life. When we were posted to Barbados, one of the first things I had to do was to spend several months on the island of Montserrat, away from the family, helping plan and approve a project to protect the islands watersheds. The process was an example of scarce management and unforeseen changes. On the so-called Emerald Isle, all water came from underground springs, and the permanence of the mountain forests was essential to ensure sustainability of water supplies. After hurricane Hugo hit the Caribbean in 1989, the island turned brown, and a project to rehabilitate the watersheds was thought essential. But there was competition for funds. Montserrat was counting on increasing income from tourism, and would need a larger airport to cope. So what was the priority? To enable more tourists to come in airplanes, or to make sure the island remained green so that the tourists would want to come? After three years of preparation, my project lost out, and the budget was allocated to the airport. It was thought the island would recover its greenery by itself which, in fact it would have done, given time. However, shortly afterwards, the decision was reversed there was a change of mind and after five years in Barbados, just as we left, to my delight the project was approved. But then the Sufrire volcano blew up, incinerating half the watersheds. It blanketed the capital, Plymouth, and the hotel where I had stayed, with metres of dust. Of the 10,000 residents, 3,000 remained and all upped sticks and went to the south. You might have thought that would be the end of my project again but no, it continued but with objectives changed to facilitate agriculture on the remaining watershed. A really useful project. The old airport was covered with lava, but my Montserratian counterpart tells me that a new one has been made.
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In all this change, I wish I had known a bit more about management, not of those watersheds, but of the people I was working with. In the end, the earths crust had the final say.
Functions of management
My lecturer in forest management at Oxford took great pains to emphasize that management in this context was concerned with people, not trees. He wrote some excellent lecture notes, but their presentation did not do them full justice. So later, I re-formatted and used them to kick off a series of illustrated study-notes which formed the basis for a course called The Modern Forest Manager. The notes introduced students to management by way of the five traditional functions of a manager, based on Harvard business school precepts: planning, organizing, staffing, directing and controlling, which are very useful concepts to remember. What do these functions mean? This is how my lecturer defined them: Planning is deciding in advance what to do, why, how, when, where, with whom, and with what. Organizing is developing a structure of roles by which people can put plans into action. Staffing is placing and keeping the right people in the right jobs at the right time, Directing is helping people to fulfil their roles effectively and efficiently, and Controlling is ensuring that plans progress and necessary changes are made starting the process again. I decided that these five stages of the management cycle correspond with the four faculties and their linkages as shown on the Octaikon.
(see Okki-map 24)
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The logical sequence is a figure of eight through the faculties. To plan, we take in and interpret information. We then organise and staff to give the plan expression. Direction involves relating to staff and promoting action. And controlling depends on updated input, or feedback, of information, beginning the cycle again. This use of the Octaikon helped a lot in putting over the idea of management to students, and could help in any workplace. In addition to these five stages, we can also identify the judging faculty (purple) as being typically the process of external evaluation (judging a projects worth), and the creating faculty (lime-green) as the realm of brainstorming ideas again somewhat external to and preceding the normal management process.
Teaming-up
When you get down to the nitty-gritty of managing a project or any new enterprise, you have to bring sometimes very different people together to work as a team. This will be in the context of any one of the five functions of management just discussed. There is one well-known theory developed by Bruce Tuckman about how this process evolves. It suggests that when a team forms, there are typically four stages through which it passes. To begin with, members meet together and observe each other, trying to get behind each others masks (forming). Then they begin to let down barriers and express their views, no holds barred (storming). They then start to think about cooperating and lay down ground rules for behaviour (norming). Finally, as a group they begin to function and produce results (performing).
(see Okki-map 18)
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The Octaikon shows how these stages correspond with the budding teams use of their faculties. This concept can be useful not only for businesses, but also for families and communities. How quickly and effectively a team forms will depend on how willingly members are prepared to control their temperaments and recognise their natural talents, and cooperate. For instance, maybe we should think more before expressing our ideas? An additional fifth stage has been proposed for team evolution, and given various names such as mourning, adjourning, transforming, conforming or even deforming! So what does that all mean? It simply acknowledges the fact that groups and teams can outlive their usefulness. This is especially true if members no longer critically evaluate their own efforts, or if membership of the group becomes more important that its function whos in or out we and them. It may therefore be best to disband (or leave the group), and join or form a new team with fresh ideas if that is possible. In my work, I have had to face up to this fifth stage several times, often unwillingly. There is a natural tendency to think that one is indispensable to a project, and must stay on to the end of it. However, superiors, in their wisdom, would know that it was time for a change for various reasons. Nobody is indispensable, I would be reminded. Here are four personal examples: In Central America, after ten years, it was indeed time to move on for the sake of my experience and career. Both employer and we (as a family) were agreed on that. In Brussels, as an expert detach (seconded expert), after three years I had just learnt how the bureaucracy worked. However, I could not stay more than that, even if I had wanted to. The EUs reason any longer, and I would have had a legal right to work permanently as a foncionnaire (civil servant), and my employers might have lost me for good. In Nepal, after four and a half years I wanted to stay on for good technical reasons but it was not possible. Why? I suspected that the Nepalese authorities felt that technical aid people might have got to know too much about the local politics! And in Barbados, it was probably right to move on after five years otherwise parting would have been too great a sorrow. Not everyone shared our love of the place, though.
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So moving on, we learnt, is a hard fact of life. When you have found a house, made a circle of friends, and got well into the job you tend to hope and think it will go on for ever. At least the blow was always softened because my wife relished the task of sorting out and packing up our home. What are your experiences of moving on?
Team role preferences

Now we come to a key idea in management of teams one which helped to define all the outer eight faculties of the Octaikon. When considering the initial stages of team formation, it is important to understand the ways teams work, the different roles one is expected to play, and how these are linked with our different personalities. Understanding roles, strengths and weaknesses is clearly an important art in management, and lots of research have been done on it. Based on Myers-Briggs studies, two researchers Charles Margerison and Dick McCann proposed eight team roles played by people in any management situation. There are two axes from which the eight roles are developed, which are naturally linked to our different faculties or personalities. One covers behaviours: Exploring Controlling, The other covers role preferences: Advising Organising. The eight team role preferences defined by these two axes are as follows: Upholder-maintainers ensure that standards and processes are upheld Controller-inspectors check and audit the working of systems Concluder-producers operate established systems and practices on a regular basis Thruster-organisers establish and implement the ways and means of making things work Assessor-developers assess and test the applicability of new approaches Explorer-promoters search for and persuade others of new opportunities Creator-innovators create and experiment with new ideas Reporter-advisers obtain and disseminate information I have mapped these onto the Octaikon as shown. 57
(see Okki-map 17)
Here lies a satisfying coincidence. When I first learnt about this concept, I had a copy of Margerison and McCanns text, illustrated with their socalled management wheel labelled with the roles laid out as shown, except Controllers below, and Explorers above. My copy was in black and white. Imagine my surprise when some ten years later I found the same diagram on their internet site, with exactly the same eight colours that I had chosen (although apparently with no rationale for their choice). Margerison and McCanns interesting website provides access to many resources based on their ideas. The address is in the bibliography. Their outline of characteristics of each role fits the temperament types quite well.
Types of team member

In another study on teams, two researchers, Meredith Belbin and Jules Pretty, came up with nine types of team members which correspond to temperaments as shown on the following Octaikon.
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(see Okki-map 17)
They can be summarised as follows: Specialist the teams chief source of rare knowledge and skill Monitor / evaluator the teams rock Completer / finisher the teams worrier and stickler for detail, deadlines and schedules Shaper usually the teams self-elected leader Implementer the teams workhorse Resources investigator the teams fixer of problems Energy plant the teams vital spark and chief source of ideas Teamworker the teams counsellor and conciliator Coordinator the teams natural chairperson These are similar to the team preferences of Margerison and McCann. If you compare this Octaikon with the previous one, you will see that the names are similar, and again fairly self-explanatory. These two studies of team members are good illustrations of the way the two crossed axes of the Octaikons four main faculties can form the basis for a circular sequence of eight or more elements. They also help to show how the intermediate colours of the Octaikon correspond to the certain types of linkages between the faculties that I mentioned at the beginning e.g. Creating (lime green) corresponds here with the Creator-Innovator role, and the Energy Plant type of team member.
Lumsdaines problem solving.

To complete this section on management ideas, let us look at how teams go about solving problems. There are lots of theories about this but it is basically a thinking process. If you have not come across the following 59
concept before, take time to study it. The Octaikon does an excellent job of relating it to brain structure and ways of learning which we have already looked. In their book Creative Problem Solving, the Lumsdaines use Herrmans brain model to define steps we can take to think through a problem and come up with a creative solution. Once you have read this, take a look back at Hermanns model and see how I have mapped it. The first steps are to work out what the problem is, by using: the detective mindset (left brain) to look at detail, and then the explorer mindset (right brain) to look at the context. The difference is like using a microscope or a telescope respectively. Once the problem is defined, one can go through four more steps to formulate an answer: the artist, where as many solutions are generated as possible; the engineer, where these ideas are made practical; the judge, where the best idea is selected; and finally the producer, where the best is put into practice.
When judging, if no idea seems practical, then its back to the first two steps to reconsider the problem.
(see Okki-map 11)
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These steps correspond to the brain quadrants, temperaments and faculties as shown. Interestingly, the Lumsdaines suggested colours to be associated with each step, and these correspond quite closely with the linkage colours of the Octaikon (judge is equivalent to the purple judging linkage; engineer the turquoise monitoring linkage; artist the lime-green creating linkage; and producer the directing linkage). That finishes this chapter, just about managing actually, as you can see, it is more than that, and bridges many other topics as all good management should. The next chapter is on communication, a vital aspect of management and relationships in general.
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2-4 Keeping channels open

This chapter covers one of the main reasons that I wanted to develop the Octaikon that is, to try and promote understanding in relationships. And that includes families, communities, as well as management teams. It is a vital topic whatever we are doing, wherever we are in the world. I once helped to examine a student for her Masters thesis. The topic was about the factors that led to the success or failure of nature conservation projects in Central America. The conclusion the researcher, Gina, had come to was that most of the time it has nothing to do with technical matters, it was about people management how people on the various projects got on with each other. I could readily agree with that. Failed projects more than likely were the result of failed relationships. Throughout my time working with the different communities, we have had our fair share of difficult relationships. Many times we learnt that a problem had arisen from a clash of personalities. We have either witnessed the disagreements or been party to them, and Ive often ended up wondering why things had to be like they were, and what could have been done to improve things. In the next sections are some examples of what I have learnt from the various ideas I have studied concerning relationships, using the Octaikon.
Understanding your genders

Lets start with gender, since it has been suggested that men are from Mars and women are from Venus in other words, communication can be difficult between us, since we can have very different approaches to life. When we looked at personalities, we omitted this important aspect the fact that we are created as two sexes, male and female. So here I want to consider if the sexes correspond to the faculties or temperament types. I do this with some trepidation, as I speak as a man, well aware that I will be biased, and that there may be many feminists and chauvinists reading this. I am glad to say that my wife and daughters dont have a problem with my conclusions. I have worked with many women in teams, and had the opportunity to observe our different approaches to things. Certainly, being married helps. My observation has always been that, although they can cover all possible roles, in general men and women are different temperamentally in the way they carry out their work. At the simplest, it seems that their strengths correspond as shown on the Octaikon. Take a look back at the brain 62
hemispheres, and you will see how the way of thinking tends to correspond.
(see Okki-map 10)
My father-in-law, David Goyder, used to say that facts were of most importance to men, whereas relationships were most important to women which corresponds with the above mapping. That all fits in with our ancestral lives, when it was natural for the stronger man to be out hunting, providing food, and protecting the family and the woman to be the home maker, bearer of children, and keeping the family together. Those roles have now changed dramatically within the last fifty years, but you cant get away from the underlying physiological and physical differences. In Carl Jungs psychology, he talks of the animus being the male aspect of our unconsciousness, and anima for the female. He says it is important for us to get in touch with both sides something we are being told to do quite a bit these days. That sounds sensible, and it seems that some cultures are much better at doing it than others. Are you in touch with both sides?
Communicate, communicate.
I have always been interesting in how we use our faculties for one particular and vitally important aspect of everyday relationships carrying out a conversation with another person. Its really quite a complex art, and it is of course important to understand how it works for developing friendships and understanding problems. Lets see how it goes. When two people discuss something, one person should concentrate on speaking, and the other on listening to and understanding the other's message hearing, if you like. Then the reverse should happen. Both people will, of course, have to be thinking about what they are saying or hearing, so as to understand and be understood. But the thinking will play a subordinate role. Also, the speaker should be observing the reaction of the other to see if he/she is being understood. 63
Both can be doing something physical that may or may not be related to what is being discussed. The way this is done is important so as to support what is spoken. A person who is saying he has time to help, but acts impatiently, puts over a conflicting message. The trouble is, many of us are often concentrating on the wrong faculties when we try to communicate. For example, we may try to put over a message in a thoughtless and outwardly misleading way, while the other person is not taking any notice, concentrating on what he/she is going to say next and showing that he/she is not listening. So most of the time we should be operating in all faculties, but with an appropriate one dominant. Breakdowns in communication come when, for example, nobody speaks (though there is a place for both parties to be quiet and think!) or when everybody speaks, few think, and nobody listens. Bedlam!
(see Okki-map 19)
Complicated, isnt it? We could discuss this in more detail, but this should be sufficient to show how the Octaikon can be used to represent communication using the faculties we exercise. The effectiveness of our communication will depend on our personalities, and how well we can speak, hear, think and act. One aspect of communicating is worth an additional note. That is the extent to which what we say, especially when expressing our feelings, is communicated by (1) our actual words, (2) the way we say them 64
(intonation), and (3) our body language. Researchers say that words, on average, account for only 7% of our message, whereas how we say those words puts over 38% of the message, and what we do with our body, the remaining 55%. Eye contact is a very important part of this body language. I dont know how they can calculate those percentages, but it is food for thought the next time we are talking. A lot has been written about this, and a classic and excellent book is by Michael Argyle The Psychology of Interpersonal Behaviour. In this respect, there is another useful idea about how we should put over our message. The ideal way is assertive, neither aggressive, nor submissive. I think these three forms can be linked to faculties and temperaments, as shown.
(see Okki-map 19)
There is also a great little book on what makes a good conversation, written by British Telecom, called TalkWorks which is well worth reading. BT suggest that we are alternately playing the role of Good Storyteller and Good Understander, which are useful descriptive terms.
Parts of speech
Although much of our communication comes through body language and intonation, the core of it depends on the language of words. I find words a fascinating aspect of our make-up. It can be argued that language is one of those characteristics that make us truly human. If that is so, when did we get the faculty of rational speech? That is something Ill look at in part three. I was not very good at languages when I was young. I took O level French many times, and never passed it (my Huguenot forefathers would have been dismayed). I did however pass Latin, and subsequently found it very helpful in botany. Linguistics got better when we started to work in Latin America and by the end of our time there, our whole family was quite 65
fluent in Spanish. At the finish of our posting to Nepal, we could passably get by with basic Nepali. And after three years in Brussels my French had started to make sense, and my French ancestors would have been quite pleased. My thought here is this. Given that we have ten faculties, would it be surprising that human language reflects the needs of these faculties, and hence the parts of speech that we have? No if we look at them, it actually seems to work quite well. Heres one way of describing the parts of speech: NOUNS/PRONOUNS signify a concrete or abstract entity and are those things we observe (or imagine) with our senses. VERBS signify an activity or process performed or undergone that is, the things that are done actions. ADJECTIVES modify or describe a noun, creating a fuller description of a concrete or abstract entity. ADVERBS modify or describe a verb helping us to judge, evaluate or choose an activity or process. CONJUNCTIONS join parts of a discourse and fill in gaps helping us to interpret the logic or rationale of what is being said. INTERJECTIONS express emotion on the part of the speaker and can represent a particular feeling or attitude. PREPOSITIONS indicate a relation between things mentioned or the way they are directed or positioned one to another. DETERMINERS are like adjectives, and help monitor, distinguish, define or number people or things already mentioned. But what of the other two intersecting Octaikon faculties? As we have seen, how we communicate depends not only on words, but also how we say them, and our body language. Therefore, I would say that: TONE of voice can correspond with our inner reflective faculty what we really think deep down, and BODY LANGUAGE can correspond with our relating faculty our action words. Here they all are, mapped onto the Octaikon. You may be sceptical about such a correspondence, but if you are prepared to consider a spiritual dimension to ourselves, then it is not so implausible, as Ill argue in Part Three. There is a hint of what I am getting at in this map at the centre, in the background, I have put the Word .
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(see Okki-map 50)
With such an appreciation of the words we use, and how we say them, maybe we would value words and use them with more care? I think our speech really can be thought of as forming part of our personality. Maybe we should think more carefully about the reasons why we use swear words, and what that does to us.
Looking in and out

Before concluding this chapter on communicating, there is one more idea Id like to mention. In real life, the very fact that we have a personality (persona = mask) means that we deliberately dont communicate every thing we know, and sometimes there are things we could communicate but dont, because we dont know about them. The Johari window concept is a tool that can help us to understand this situation of unknowns, and can help address the problems that may arise. The concept is not something from the mystical east it was invented by Joseph Luft and Harry Ingham, hence the name. I found it useful when relating to people from other cultures. The concept suggests that the personality we communicate to the world depends on the extent to which we know ourselves, and let others know what we know. People view us through four panes they are named: Unknown; Blind Spot; Arena; and Faade, as shown and described on the Octaikon. Ideally we should strive to be as open as is appropriate, with the Arena pane being the largest.
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(see Okki-map 8)
This idea seems to map with the faculties and/or temperaments coinciding with the panes that appear naturally the largest. Do we need to open a few more windows? Lets now look at how we communicate more widely in the world.
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2-5 Politics and culture

In other chapters, we have looked at faculties or temperaments of people as individuals, but often we have to deal with people as groups. What if groups can be identified as having specific temperaments, talents or favoured faculties? Without much thought, this must surely the case. Just think of football players or artists. But what of more heterogeneous groups say a village, business, political party, or nation? Foresters by temperament have often tended to be loners. So, besides getting to know people better, we have also had to learn: how people operate as local communities how so-called community or social forestry works how forestry departments operate (institutional strengthening is a hot topic), or how national governments govern or dont (good governance is a key buzz phrase). Things I never imagined studying when I first started learning forestry! Ive had a look at a few ideas with regard to people as groups in politics, cultures, and worldviews. The Octaikon works well for them, too.
Governing or what?
With regard to political parties, I learnt that the psychologist Dr H Eysenck pioneered studies on politics and personality, and he came up with two spectra. These fit with some current analyses of management styles. The Conservative Radical spectrum covers the traditional, intellectual, keep-it-the-way-it-was viewpoint, through to the let's change everything, out with the old in with the new reactionary approach. The Democratic Autocratic spectrum covers the way things are done from the dictatorial, non-consultative approach, through to the participative, hands-off approach.
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(see Okki-map 23)
These seem to show a clear fit with the personalities or faculties on the Octaikon. In between the spectra, I have put what I think is the way politicians (or parents) get nations (or children) to go along with their ideas. These seem to correspond to the intermediate faculties. Political persuasions can be found across combinations of all these spectra. Perhaps we tend to prefer the political or managerial styles according to our temperaments, or culture? Is any one better than another? Or do we need them all, but at different times? Think of how your family is or was governed by your parents. And how do you like to govern? When working for an unfamiliar political system within a different culture, it is vital to understand how and why it works. There have been plenty of examples recently in world affairs of how things can go wrong if we ignore this fact.
Cultural temperament?
Our daughter Esther studied social anthropology at university, and I have looked with interest at some of her textbooks. Her course topics were fascinating, and as we talked about them, she often made the point that it was important to avoid stereotyping races and cultures. I understand that there have been traditionally five human races Caucasians, Mongolians, Ethiopians, Americans and Malayans, though racial demarcations are now considered more complex and less distinct. It is natural to wonder if races as a whole tend towards one temperament or another but Ive decided that this is probably not the case. 70
However, within or bridging the races, my own observation living in different parts of the world leads me to think that there are cultures or sub-cultures that do have particular temperaments. For example, many African cultures seem to be sanguine in nature very expressive. Some Latin-American cultures seem to be choleric often volatile and impulsive. Some Asian cultures are often rather reflective and melancholic. And certain European ones seem to be rather withdrawn and phlegmatic.
You may have entirely different experiences so to what extent do you agree? As a family living abroad for many years, we discovered that it is vitally important to understand another culture before engaging with it. The HBSC bank has advertisements with some nice examples of the way different gestures can be interpreted feet pointing for example. Bear in mind that if you use the Octaikon with people of different cultures, they may have very different understanding of the colours and temperaments they represent. It is interesting to note, before leaving this topic, that very late in my studies I found a book called The Personality Compass by Diane Turner and Thelma Greco. It was intriguing. The authors put forward the idea that our personalities can be typified by characteristics of people from different geographic parts of the world, as I have alluded to. Although these relationships are a bit different from my experiences, the majority of the descriptions of their North, South, East and West characters fit perfectly with the other theories of four main temperaments.
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Here are their shorthand descriptions of how each point personality interacts with the world: Norths do it with confidence like Scandinavians. Easts do it with class like Asians Wests do it with imagination like North Americans, and Souths do it with feeling like the Tropical islanders.
As with my own consideration of geographical temperaments, there is a lot here you may take issue with. But take a look at Turner and Grecos book first, and try to understand their approach.
Worldviews
I was intrigued one day to discover that a German forester, Heinrich Schanz, had written a paper about different perspectives on political/cultural views of sustainable forest management. He had worked out different definitions according to what he defined as hierarchical, egalitarian, individualistic and fatalistic world views. This was interesting, because it emphasised the importance of understanding a political culture when trying to discuss what seems like a purely technical concept as management. Of course, sustainable forest management actually encompasses social, environmental and economic aspects, which are all strongly determined by culture. Schanzs full definitions for each worldview are a bit lengthy and technical, but here are the first parts to give you an idea. He states that sustainable forest management: in the hierarchical worldview is carried out by structuring relationships between man and forest through regulated action, guided and controlled by institutions in the egalitarian worldview, it is done through conscious and responsible action coordinated by institutions 72
in the individualistic worldview, it is through free action, facilitated and guaranteed by institutions, and in the fatalistic worldview, it is by passive action, determined by erratic events. That will take a bit of digesting but dont get bogged down just get the flavour. Here is how I think his worldviews map onto the Octaikon. He seems to have missed out a fifth world view that of the scientist which would equate to technical forest management.
If you thought forestry was just about planting and cutting down trees, you can see it is more complicated than that. Now think about how other people might interpret your own job. Maybe you need to clarify what its all about from their perspective?
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2-6 We have a problem

Not all in the garden is rosy, and we must look at the stony parts. As we have seen in the chapters on personalities and management, the world in which we live and work is one where people have different strengths and weaknesses, opportunities and threats. SWOT as the management gurus summarise them. How come there are the negative bits? Thats really a topic for philosophy and theology, and the concepts in Part Three of this book, but just now lets accept they exist and that we live in a less than perfect world.
Many afflictions
None of us have full control of our faculties, because we live in an imperfect or evolving world, however we may wish to define or explain that. As a result, there are a variety of physical, mental, or spiritual afflictions that may impede us from forming effective relationships with others and our environment, wherever we are living and working in the world. I have put some of them in summary form on the Octaikon, corresponding with the main faculties. Its important to emphasise that some of these afflictions actually allow other faculties to develop in spectacular ways. Clearly, recognising these and making allowance for them is important when understanding people.
(see Okki-map 6)
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If you believe in the spiritual side of life, I think that you would come to the conclusion that in a perfect world these afflictions and the weaknesses would not exist. How would such a world operate? I dont really know. But you will get an idea, when I talk about spiritual afflictions later. For the moment, note that the dark blob in the middle represents the imperfections we have to live with.
Fleeing or fighting
An extremely helpful analysis of the origins of our weaknesses can be found in Tim LaHayes book, Spirit Controlled Temperament. He explains how letting our ego fill the centre of our lives, instead of concern for others, or God (if you are religious), leads to a dichotomy of weakness types those resulting from fear; and those resulting from anger. Fight or flight. Fear-based weaknesses tend to develop in the introverted personalities, and are expressed differently in the melancholic and phlegmatic temperaments. Anger-based weaknesses develop in the extravert personalities, and are also expressed differently in the two temperaments, sanguine and choleric. The Octaikon shows how LaHayes summaries relate to temperament and the four main faculties.
(see Okki-map 6)
I can recognise myself in many of these weaknesses and being of a rather phlegmatic temperament, fear is my main problem. I have already mentioned that, but it can be overcome, sometimes in spiritual ways. A personal experience of overcoming fear relates to the flying I have had to do. My second flight to Nigeria, when I was 20 ended after two hours when one of the VC10s engines failed. I lost my appetite for the on-board 75
meal as we dumped fuel over the Channel and returned to Heathrow. Then I had the experiences Ive talked about in Honduras. So I got a bit nervous of flying. But later, on one flight ( I forget where), I had a distinct assurance (intuition?) that I would not die in a plane, and from then on I stopped worrying. Just as well, as I had to make many more flights in the Caribbean! Often the antidote to fear is simply just being there for someone in need. That happened once when I passively helped a person who had a fear of flying herself. It was on one of the last flights I took out of Montserrat to Antigua. A large Caribbean lady came onboard, looking nervous, and fixed her beady eyes on me. She plonked herself in the next seat, and being of traditional proportions, almost pushed me out of mine. She then grabbed hold of my hand, and didnt let go until we had safely landed twenty minutes later. She was clearly quite afraid of flying, and just needed someone to hold on to! I had no say in the matter, but I was able to reassure her (I think!) from my own confidence in flying.
Casting a shadow
There are many examples in current world events illustrating how easy it is for people to go sour. Rulers turn into tyrants, heroes into terrorists as the historian Lord Acton said "All power tends to corrupt; absolute power corrupts absolutely." Carl Jung has some interesting ideas about this corruption when he talks of archetypes, in particular the male ones. These were brought to my notice by a friend who thought it would be a good subject for our church Mens Group like-minded fellows who want to make sense of their spirit and masculinity. Jung talks of four main male archetypes: king, hero (or warrior), wise man (or magician), and lover. Each of these archetypes, so says Jung, has a shadow, negative or dark (animal?) side, which can be called tyrant, terrorist, deceiver, and lecher. The way we play or change roles depends on our personalities and circumstances. We journey towards the positive to the extent that the positive side of our ego, and not the dark side, is at the centre of our lives. At least, that is how I understand it. I tried to express that idea with the Octaikon as shown.
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(see Okki-map 7)
Each type seems to be a combination of the classic temperaments, and correspond to the linking faculties, therefore they are mapped on the diagonals. The king is a thinker and doer, laying down laws; the hero is a doer and talker, directing the drama of life; the lover is a watcher and talker, creating love and life; and the wise man is a watcher and thinker, carefully discerning what is needed or not. It is salutory to consider their possible dark sides, and how easily they can be confused. We dont have any trouble finding examples of modern day tyrants, terrorists, lechers and deceivers, do we? The vertical arrows show the light and dark side of each of four male archetypes there are many examples of these in current movies. The diagonal arrows indicate Jungs idea that we can fill other archetypes not necessarily those immediately above or below. There is a similarity here with the Enneagram concept. Well look in more detail at dark matters in Part Three but these examples of afflictions, temperamental weaknesses, and darker sides of our personalities are enough to show how the white bit at the centre of the Octaikon is not always white but more often shadowy.
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2-7 False economy

As I have mentioned earlier, my career has been in the development business, working to help countries that are less fortunate than us in the socalled first world. As a result, I have attended many, many meetings where the underlying causes of under-development have been discussed and rediscussed, and solutions proposed and re-proposed. As a technician entering this sector, it has at times been very baffling, and Ive had to rely on colleagues from other disciplines, such as economists and sociologists to get the broad picture. And appropriate solutions have always depended on understanding the underlying people problems to do with both donors as well as recipients.
What a state!
The global extent of lack of wealth, health, and education can be difficult to imagine. One way that brings out the contrast between have and have-nots, or the dichotomy of them and us, is to think of the worlds population as a village of 100 people, as devised by Donella Meadows, in the State of the Village Report first published in 1990. The map below is based on this idea, using the main faculties to group the statistics. For every 100 people, there are (on average, approximately, and equivalent to a percentage):
(see Okki-map 98)
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Note that the current world population is about 6 billion souls. If everybody had a space of 50cm x 50cm to stand on about 4 sheets of A4 (i.e. packed like sardines!), they would cover a square 40 x 40 km (or 25 x 25 miles) the area of London within the M25. On the one hand, that seems a lot but on the other, not much! If you want more information on the report, see Meadows in the bibliography. And for a graphic idea of the peopling of the world, see Oppenheimer for a link to a really excellent site.
Pervasive poverty
Poverty is perhaps the most pervasive result of all the dark sides of our nature. If we werent greedy and selfish, then poverty just would not take root. It is a subject that persistently raises its head when living and working in developing countries, but as I have become to realise more and more, it is everywhere even in the most developed of nations. A friend introduced me to an excellent book about poverty entitled Helping without Hurting by Corbett and Fikkert. The book is very inspiring, and prompted me to see how the Octaikon could help understand how poverty affects self and others, since it influences the extent and way in which our faculties can be used. Some examples are mapped below.
(see Okki-map 101)
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These states may be causes, effects or both. As Corbett and Fikkert emphasise, the links are complex and often form vicious circles.
Its not fair, but

The previous summary of the state of the world should give pause for thought. It puts figures and causes to some of the problems I listed in the introduction. And as I hope you will see, it begins to show how a better understanding and application of the ideas and concepts we are looking at in this book could help address the problems. It is easy to throw up ones hands and say What on earth can I do?. But each of us can help if we just do something, however small. To end this chapter, lets look at one way small things can achieve big results, that all of us are able to support and thats buying things that are fairly traded so as not exploit the people who provide them. As I write, my wife is working as a manager in a Fairtrade shop in Oxford, and has been for several years. She loves the work, as it is ideally suited to all her skills, abilities, and beliefs. I occasionally help out mending items that have arrived in need of TLC, and Im learning a lot from the initiative. As you can guess, I turned to the Octaikon for help summarising the ideas. It has been useful in understanding the ways in which buying fairly could help people in terms of their faculties. This is what Gilli explains are the ten principles of Fairtrade that our purchases should promote: Fair pay Long term / sustainability No discrimination No children employed No damage to environment Safe working conditions Keeping up traditional skills Promoting rural employment Openness and transparency Co-op decides how extra money used.
These principles, and some others, correspond approximately to the Octaikon faculties, as shown.
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(see Okki-map 100)
Fair trading is an important aspect of the rest of creation in Corbett and Fikkerts book Helping without Hurting, and emphasises the developed worlds need to responsibly purchase goods in support of the development of the Majority World not just whats cheapest and most convenient for us. This topic begins to embrace ideas of sustainable development, which has been the foundation of much my forestry work with the British aid programme. If you are interested in following this aspect you can take a look at a parallel model I have been developing concerning world resources, into which the Octaikon is integrated. The model is called the Terraikon, and it shows how the three main physical resource types available for development natural, human, and produced (or environmental, social, economic) interact in many ways. It also includes spiritual resources, making it a model superior to the rest (of course!). There is a link on the website for more information.
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2-8 Keeping healthy

In this chapter, we move on to practical ideas about keeping body and soul together health. It is very easy to take health for granted until something goes wrong, and you realize what an amazing thing the body is. One of my relations, Paul Brand, was a pioneer in reconstructive surgery on deformed hands following leprosy. He wrote a fascinating book on the physical and spiritual parallels in the human body called Fearfully and Wonderfully Made which partially inspired me to write this book. Ive had my times of being unwell. When I was in Nigeria, my body (or maybe the prophylactic drug I took) didnt work as it should, and I got malaria. Although I made light of it at the time, I think the missionaries who nursed me, Dave and Betty, actually saved my life. I was coughing up black blood, and could hardly walk for several days. I didnt tell my parents about that in letters home. My recovery, looking back, must have been due to the great, mysterious ways in which their prayers for me were answered. That time brings to mind some very different supernatural ideas on health and safety which I encountered while in Nigeria. Our forest ranger once introduced me to a local villager who had two giant black scorpions walking over his string vest. Why dont they sting him? I asked. Ah! said the ranger He has juju against them, and they wont touch him. The next day, I encountered a woeful ranger. He had tried to get the juju himself, so he could do the same, but got stung. He hadnt realized that different juju was needed for the small red scorpion he had picked up. At least, thats what they said! Later on, when in Barbados, I came face to face with one of my weaknesses this time mental health. You will probably think that such a paradise of sun, sand and sea would not lead to stress, but it did. I have mentioned that problem concerning Montserrat. Although I was working with very competent colleagues, it was hard work. Rather than work as a team, we tended to be in competition (or so it seemed), to identify and get our particular sectoral projects accepted. The end result was that I lost confidence in my abilities, got very depressed, and suffered from a bout of painful shingles. It was at a time when my children were watching the Simpsons on the only Bajan TV channel (every day, it seemed) and the films theme tune still brings back those memories. But I still love them (both Simpsons and children!)
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The depression returned again in Chatham (grey skies and cold didnt help), but now I can pick up the tell-tale signs, and with the support of my family have overcome it. Anyway, lets leave that depressing subject, and look at the ideas about keeping physically and mentally fit. I have found the Octaikon very useful for looking at health matters.
Skilled for health

First, skills for health. Back in Oxford, over the last few years, tropical forestry consultancy jobs have become few and far between, and I have had to re-invent myself and find work closer to home. I had the good fortune to get work with a friend who was working in the publishing business. He was managing the production of resource materials for a government project called Skilled for Health. It was an interesting endeavour, rather different to forestry. I could empathize with the philosophy of it from my development and training work, as it tried to do two things under the title of embedded learning. The idea was to help people take better control of their own health and services at their disposal, at the same time improving their literacy, numeracy and language skills, where this limited their efforts and often this was a real constraint.. The approach has been used for many vocational topics and appears to be working well. If people do not have English as a first language, or arent able to get a complete education, they may need to improve their basic skills before being able to embrace a suitable vocation. Such people may be adverse to formal training to improve the skills but starting with the carrot of learning about what they want to do as a job, they may be persuaded to do some study to improve their reading etc. at the same time. As I helped my friend to manage the process of writing, editing and publishing these resources, I tried to see if the Octaikon could summarise what was going on and came up with the following. It groups the skills according to our faculties: how they help sensory awareness, mental capacity, emotional well-being and physical fitness.
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(see Okki-map 29)
The basic skills are shown in bold, and the health factors are shown underneath. I have somewhat expanded on the original aims to include spiritual wholeness more of which later. Note how knowledge of language is so important for taking in information, processing it, and expressing things.
Going up in smoke
As you might expect, one of the topics covered in the Skilled for Health programme is about cutting down or giving up smoking. The topic is dear to my heart, since our eldest son has been trying for some time to do just that. It says something about the human condition that the government can legislate to have all sorts of dire messages plastered over cigarette packages, but people still keep on puffing away. Either it is much more addictive than we like to think, or peer pressure is overwhelming, or peoples judgment becomes hazy with all the smoke. Something of all, I suppose. Anyway, I enlisted the use of the Octaikon to summarise the effect that smoking has on the user, in the hope that it might catch the attention of our son in a way that the Smoking kills / reduces potency / causes cancer messages did not.
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(see Okki-map 33)
The effects in bold are the perceived benefits, and those in italics are the withdrawal symptoms. They are grouped as before according to faculties: sensory, mental, behavioural and physical.
Getting stoned
I admit that I did smoke a bit once cigars, that is, at university. Dont know why they tasted awful but it was always after a few drinks, often whisky. I was studying in the far north, at Aberdeen, and it seemed the thing to do. At Oxford, continuing my studies, I went one step too far. My next door neighbour at college was a six foot six lanky American with whom I rowed in the college eight. I was intrigued that he had his window-sill lined with small potted plants, bits of which he apparently smoked. Once, when he threw a party, he offered me a go. I inhaled it was not a good idea. After one suck, along with the beer already consumed, the world started to spiral and I collapsed onto my bed gazing at a parallel universe! That was my first and last encounter with marijuana. Actually, that is not really true. That was the only time I tried it. But later I was to see hundreds of the plants growing around our tree nurseries in Nepal. There the plant grew wild and rather than nurturing it in pots, we had to weed it out. It really was a weed! Further on, we were to have continuing battles with offspring and friends who shall be nameless about the morality, legality, and health issues of 85
drugs in general and spliffs in particular. Are the sins of the fathers visited on their sons .... I wondered? Anyway, wanting to leave no stone unturned, I tried again to use the Octaikon and see if a message could be made it looked much like the one on smoking.
(see Okki-map 34)
The effects in bold are the perceived benefits; those underlined are heavyuse symptoms; and those in italics are withdrawal symptoms. This was pinned up in our garage for a few weeks, but then I took it down no apparent influence stoned undeterred!
Drinking too much

The days when I was studying at Oxford (I was at St. Peters College) saw me experimenting with those splendid Boots beer-making kits, and I enlisted the help of friends and a large orange dustbin to make 40 pints of brew in the bathroom. We bottled it in old cider bottles, and labelled in large letters SNIBBOR. Backward in name but not backward in nature, it was not bad stuff, always welcome after a hard workout rowing down the Isis as they call the Thames in Oxford. It is revealing to reflect that alcoholic drinks have been a natural part of our diet for millennia. Where there is no possibility of cold storage, alcohol preserves liquids made from grain and fruit etc. and hence the occurrence 86
in many societies of wine and alcoholic beverages. As we know, in moderation, alcohol can promote health, foster well being, and promote social cohesion. But in excess, as we also well know that it can produce all sorts of problems.
(see Okki-map 31)
The map shows the effects of alcohol. Moderate drinking is in bold. Excessive drinking is in italics. And addictive drinking is underlined.
and drinking too little.

Many years later, back as a family in Oxford, I began to realise that it was important to drink enough water that is. Our daughter Anna was going on a healthy-food diet no meat and lots of carrots (sometimes too much, as her complexion once turned orange). One of the important things Anna discovered which she still holds to is that we must drink enough to keep healthy. We have tried to follow suit and gulp our statutory two and half litres everyday although I understand that such a large amount has now been debunked! It has certainly helped our constitution. To remind myself why this is important, I made a list of the problems of not drinking enough on the Octaikon.
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(see Okki-map 30)
The wonder of life

And so I could go on with other foods, drugs and health issues. Our youngest son Nick has been apprenticed to be a chef, and I reckon the Octaikon could help him. He could map answers to the culinary questions as: What foods are good for our senses? What helps our brain work? What keeps us alert and happy? And what do we need when we are physically active? Ive not done such an Octaikon yet, so youll have to have a go yourself. If you do, an interesting fact to keep in mind gleaned from a recent BBC programme on food, is that if you keep your diet colourful, you wont go far wrong. The colours indicate the presence of essential nutrients. But before finishing this look at health topics, Id like to give you two examples of how I have used the Octaikon to summarise ideas of how our bodies physiologically function. The first refers to basic life processes on which we depend, and the second looks at our body systems. Vital processes I have always been fascinated by the fact that chlorophyll in plant leaves (naturally green) and haemoglobin in blood (naturally red) are similar complex compounds, except that iron is at the centre of the haemoglobin molecule, and magnesium at the centre of chlorophyll. The basic
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physiological process of which they are a part, and on which we all depend for life, can be described as follows: Energetic photons arrive from the sun Their energy is absorbed by chlorophyll in plants. In the process of photosynthesis, oxygen is produced Oxygen is carried by haemoglobin in our blood, to help make us.
Here are the four steps marked on the Octaikon:
(see Okki-map 43)
This particular summary bears only a tenuous relationship to the four main faculties, but is a memorable way of presenting it. A busy body And tThe final Octaikon in this chapter neatly summarises all the systems that make our body function. Here there is rather more tangible correspondence with our faculties. The eight processes are: Respiratory (oxygen) Digestive (food and water) Circulatory (blood) Endocrine (hormones) Lymphatic (defence) Reproductive (next generation!) Nervous (brain and senses) Urinary (waste water)
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(see Okki-map 44)
Ive included this list to remind us that our bodies are indeed very complex, and the way they function and affect our health and behaviour is determined by many physical factors. We all more or less function in the same way, but the outcome of that functioning on who we are as people can be very different.
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2-9 Getting exercised

Our body is designed for work if parts of us dont get exercised then they may eventually atrophy and wither away. And that goes for all our Octaikon faculties, too. I have always been intrigued by the importance of gravity in keeping our bodies in shape. Space travellers without the gravitational pull of earth will soon become weak and unhealthy so it must be provided artificially. In this chapter, Ill just mention four ways of getting enough pull from life to exercise our faculties through music, hobbies, cycling and travel.
Food for the soul music

Music is a wonderful way of exercising many of our faculties. I love music, having been brought up in a very musical family. My father, brother and sister were all organists and church music was a part of life (and so are my mother and brother-in-laws!). I had the privilege of being able to sing for five years in a choir in the magnificent Canterbury Cathedral. For me, some of the most evocative pieces of music are Christmas carols. But you could describe my tastes as quite catholic, and even from a young age I rather surprised my family with them. Switched-on Bach on a Moog synthesizer was not quite to their liking. More recently, a song which still sets off all sorts of emotional associations, is Vanessa Williams Save the best for last. It was top of the Caribbean pops while I was in Montserrat. Music is the ultimate form of language using notes combined in harmony, melody, rhythm and sometimes lyrics to get the composers creation across. It comes in all sorts of dialects and accents, but it is understandable the world over. No other language can bring back memories or play to the emotions like music can. If music be the food of love, play on! so wrote Shakespeare. There are many roles and faculties involved. A composer thought about, reflected and created the music. The players play, acting out the music, listening, reading, watching as well as performing and it can be hard, physical work! The conductor or leader directs and keeps it all together, expressing what he or she thinks the composer intended and as you often see, that can be very energetic. The audience takes in the music, using all their faculties. They may just sit, continue working, or dance to the music joining in with body and soul. And the critic decides how good he or she thinks it all was, possibly exercising and generating quite a bit of heated discussion in the process!
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Here they all are, mapped on the Octaikon according to the faculties used.
(see Okki-map 51)
It is interesting to reflect on the many different ways we appreciate music: When we hear it for the first time In real life or virtually, from a loudspeaker. When we hear it again, and again, and again. As we watch the performers or close our eyes. Or just turn it on as a background to our living.
Nature is full of music that we havent composed. Bird song, wind song, fire song. Maybe the cosmos is one silent symphony a music of the spheres as it is sometimes described which we cannot hear but feel in our souls (and maybe to which we are all dancing?).
Hobbies
Many of us have spare time after work or school or in retirement. Some of us find it difficult to know what to do with that time. Now that I am retired, I have heard many people say how important it is to keep occupied. That has never been a problem for me, but I have heard of many older people who just fade away, because they have nothing to live for nothing to exercise their soul. With young people, there is often the cry Im bored! We need to be aware of all the possible things we can do and make sure that we find a balance in using all our faculties. It is no good, for example 92
if we spend all our time chilling out and chatting if we dont also do something to improve our thinking skills or our general knowledge.
(see Okki-map 38)
This Octaikon might help someone to start identifying how he or she can find more things to do and achieve a balance in their spare time activities that complement their other jobs. You might want to think about specific activities that can exercise the linking faculties for instance, the monitoring faculty would be well exercised by stamp collection, nature watching, or train spotting. Obviously the creative faculty will be exercised by any form of art or modelling and so on.
Travel-oc
As you will have gathered from the autobiographical notes scattered around this book, my family and I have done quite a lot of travelling. And how many parents will not empathise with the many times we became exasperated when our young ones piped up with the tune: Mummy, are we nearly there? One of the suggestions I have made for playing games with the Octaikon is to pass the time spotting or collecting things that represent each faculty. If you want to try this, here are some suggestions to get you going (this goes anticlockwise through the faculties). The green verges, bushes, and leafy trees soaking up sun all represent the observation or taking in faculty. The fresh green shoots and buds especially in spring represent natures and our growth and creativity. 93
Yellow wayside flowers, number plates and florescent jackets call out for attention telling us who or where they are. The orange direction signs, cones and vehicle indicator lights show road users which way to go or not to go. Red trucks and cars, warning signs and brake lights represent action, what is happening, and tell us when to stop! Rules of the road speed limits, stop signs, lane markings represent laws, once made in gloomy castles on purple heather-covered hills! The blue sky and clouds above represent our thoughts. You may be able to sleep, but the driver must always think. All those cameras, speed traps and police cars that are monitoring us those are the turquoise faculty. The horizon disappearing into haze, and glare from the sun, are like our inner dialogue and reflections on the journey. And the road, junctions and bridges, linking us to destinations, represent our faculty of relating, helping us to lead or follow to where we want to go.
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This is another sample of an artistic Art-oc that I drew in a creative moment, illustrating those faculty points. You can of course think about the many ways travelling helps to develop your faculties travel after all is a great educational exercise in itself. Bon voyage!
Ride for life

Keeping physically healthy means getting enough physical exercise, and not just sitting in a car or an aeroplane. At school and University, I was at my fittest while rowing in eights. In the Caribbean, swimming was a natural way to get exercise, and one of the best if you want to exercise all your muscles. But back in Oxford, the best way for me (and my wife) has been to cycle as much as possible. It combines both a means of transport and exercise. Bicycles are wonderful travel machines. They are simple to understand, easy to maintain, hardly ever go wrong, great value for money, and great exercise (at least for the legs). Theres a bike for every purpose, it seems: off road, on road, in the boot; racing, cruising, commuting, solo, tandem, or for the whole family. As you can probably gather, Im rather partial to bikes. I mentioned a few earlier on. My best bicycle was an immense tandem which I brought from a friend at school (for 5), and used at university in Aberdeen and Oxford. It was fast I could reach 40 mph downhill. I once took my unsuspecting sister on the back of it for a tour of the colleges she thought a car was on offer and was rather apprehensive. And I once turned up to a ball on it, with top hat and tails, carrying my partner, who was also a bit concerned. On one memorable occasion, I was cycling alone stopped at the lights and found a girl had jumped on the back. She was quite pretty, but took one look at me and fled, giggling. That was a pity, as it would have been a nice pick-up story! Recently I made a friend with a member of the Oxford-based cycle club called Cyclox. He persuaded me to join, and that prompted me to think how the benefits of cycling could be mapped onto the Octaikon. Here is how:
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(see Okki-map 41)
By the way. I think cycling is a good metaphor for the ride of life. You need to keep a balance, stick to the way, avoid the ditches and watch out for others. Otherwise you can fall off and hurt yourself and passersby. So this brings us to the next chapter, fit and healthy, to consider a stage of life that is taken by many, including me as you have read getting married and having children.
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2-10 Forming a family

Forming a family is a time when at least to begin with the ride of life can be idyllic, our bodies are at their fittest and we feel in the bloom of health, with energy for anything. But it is a time also fraught with pitfalls and potholes to throw us off balance, as divorce statistics show. The Octaikon model can help understand and avoid them, and I have included in this chapter four examples roles and responsibilities of spouses, identifying sources of conflict, thinking about sex, and preparing children for real life after they leave you.
Finding your role

Lets first look at the day-to-day roles and responsibilities in family relationships. A few years ago, Gilli and I were collared by our parish priest Fr. Dominic and asked if we could help prepare couples for marriage. We found the experience very rewarding, if not a bit intimidating. The sessions last for a day, during which the couples are encouraged to think about their expectations of marriage, how to communicate well, what are the possible sources of conflict, and yes a bit about sex. The main aim is to help couples think about differences between them they may not have considered so that they are not taken unawares. The session about expectations is often revealing. We ask the couples to note down how their parents approached their roles and responsibilities and then ask them to think about how they would like to approach them in their own marriage. The trick is to get each partner to do this separately, and then discuss between themselves. They always find it revealing how much they have taken for granted, and how different are their ideas of what may be in store. Of course, what they need to do is think about all the roles and responsibilities they will be facing together the sorts of things needing to be done to keep body and soul together. And then share out the tasks according to their temperament, abilities, interest and time. Here the Octaikon can be useful. I have used it to list the various tasks according to which faculty is mainly required. It includes the spiritual dimension, since it was Catholic marriage preparation.
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(see Okki-map 35)
Such a map can help to identify which of the partners may be best suited to take responsibility for it. Obviously, many of the roles and responsibilities must be shared sex, for example! A few of them are listed above can you think of others?
Pinching and crunching

Another topic concerns conflict, which we term pinches and crunches in the marriage preparation course. It is a very important one. We introduce it in the following way. When couples first meet they will want to show off their good points or strengths, and only later will their bad points or weaknesses surface. Think back on how you behaved when you first met your partner. You can visualise it like this we carry colourful shoulder bags in which are our good points for all to see. We also carry invisible black bin liners, which are our bad points we would rather hide, but sooner or later will come out into the open. These weaknesses form pinches in the couples future relationship if they are not recognised and dealt with early on. Pinches can be dealt with constructively in two ways: either they can be accepted and forgiven, or they can be discussed and a compromise reached. If you try to ignore pinches, they may suddenly become a crunch 98
a major row. Even worse, they may provoke retaliation which escalates the row and leads to serious conflict. If help (i.e. counselling) is not found quickly, a marriage may end up in separation or divorce on the rocks. Pinches can in fact build up a relationship, helping partners to be more tolerant, if we they make us realise that we are different and all have weaknesses as well as strengths. Its like the need for nursery tree seedlings to be buffeted by the elements and root-pruned, so that when planted out, they will have the strength to grow. Pinches (and crunches) can be handled effectively if there is: good communication, mutual understanding, willingness to forgive, and a continued commitment to each other.
(see Okki-map 36)
Here are some pinches (some almost crunches) mapped onto an Octaikon, according to the faculty most associated with them. Ive not done any for the inner faculties but if you think about it, all the ones listed tend to lead to a breakdown both in inner peace and outer relationships.
Dimensions of making love

The session about sex during a marriage preparation day is one that most of us shy away from, since it is the most awkward to deliver, and elicits the 99
most adverse comments from sometimes embarrassed couples. Considering that sex is all around us, and is such a ubiquitous fact of life, it is very strange that it is such a difficult subject to talk about openly and objectively. Maybe it all goes back to Adam and Eves disobedience in the garden of Eden and the new role of fig-leaves. I nearly avoided mentioning sex as a topic, but then realised it is such a key issue in many relationships, that I must include it. Heres how I explain the topic. All of us started life through the natural process of sexual reproduction there is no escaping that fact. And it is a most amazing and wonderful fact of life. Hopefully it was a loving act making love and not just a casual encounter having sex. That link between the ideas of love and sex is very difficult to unravel. The act of sex can be a shocking paradox. In its fullest, most beautiful form, it epitomises a couples commitment to love and life. At its most negative, ugly form it is driven by animal instinct and hate, causing fear, division and death. How often do we hear of rape and pillage after war and conflict? It has been that way since recorded history, and is the cause of some of our worst atrocities. It seems to me that we human beings have three dimensions, goals or drives to sex, inextricably linked. The highest is to create a new life (procreative) The longest is to show and strengthen a couples love (unitive) The broadest is to satisfy our natural physical lust (I use lust here to mean our instinctive drive for sexual pleasure something that is natural, and not bad) All these goals need to be met or somehow transformed, if we are not to feel frustrated and unfulfilled in life. Our marriage preparation classes, being Catholic, need to support the teaching of the Church, but this can be tricky if one is not to put people off, and be seen as hypocritical. Everyone is aware how the Church itself has struggled to maintain a good example of its high ideal. This Catholic ideal, properly understood, seems to me to be right if (and this is a big if) this was a perfect world. One interpretation of this ideal is therefore that yes the unifying and procreative aspects of each act of intercourse should be inseparable. However, because we are not perfect, living in an imperfect world, our three goals for making love cannot always be harmonised. Nevertheless,
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they can and should be fulfilled and balanced over a couples lifetime together. To try and summarise this understanding, I mapped the main aspects and keywords of making love on the Octaikon faculties, so as to show how to achieve this balance in fulfilling our goals.
(see Okki-map 37)
This should prompt couples to ask themselves the following sorts of questions: Do we have the right attitude and intent to love making? Do we appreciate our partner, sensitive to their needs? Do we have a sense of wonder at the process of sex? Are we prepared to censor our instincts when needed? Do we fully communicate our love for our spouse? Do we allow our intuition to deepen our expression? Do we jointly choose how, when and where we make love? Will we always welcome the new life that may come?
It is a source of real confusion that sex is now portrayed everywhere as a commodity, the ultimate good, helping to sell just about everything. And at the same time we allow it to be the most awkward part of relationships to talk about sensibly and sensitively, associating it with being sleazy and talking dirty. Isnt that crazy? And it all started in Eden with fig-leaves. 101
Ill venture an opinion here, as a man to men reading this, being reminded of the once not-so-saintly Augustine, who prayed Lord, make me chaste but not yet. I think that most of the problems related to sex are the result of our male attitudes and lack of control we really need to recognise and take responsibility for our part of the problem. Lets take courage from the fact that countless men live happy, fulfilled and chaste lives, so it is something that can be achieved, even if we dont go the whole celibate way, as Saint Augustine did eventually and was happy with it!
Life after school

This last section on families jumps to the point when your children have nearly grown-up and are about to leave the nest. How well equipped will they be? From our own experience, the answer is probably not enough, judging from the way loans are over spent and too much stuff (of all types) consumed. If you are a young person reading this, and about to leave school, then listen up! You may already be aware that you will have to develop lots of skills for life at work, college or university, and it can help both you and your parents or guardians to be reminded of them. The map below is one I produced to summarise some of the skills with the help of memorable keywords, using the ten faculties to group them. See if it helps.
(see Okki-map 99)
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In summary you will need to know how to: GET and manage input; money, food, drink, entertainment. FOCUS on the important stuff you really need to know. PROCESS all that information into useful knowledge. REFLECT on its real meaning physical and spiritual. DECIDE on what is true/false, right/wrong, or simply best. TELL other people (especially examiners) what you know. GUIDE yourself and others, and seek guidance when needed. ACT in deed, making a difference to your life and others. CREATE works of art, beauty, wisdom, love. RELATE to all around you, making lasting friendships.
Some of these skills are going to need special attention e.g. budgeting your money, whether earned or loaned; balancing your time wisely, using enough for study; taking control of your social life, e.g. drinking and girl/boyfriends; understanding how to tackle the inevitable exams; looking for suitable jobs that use your talents; and knowing where to go when it all seems to get too much! You will need to ask yourself lots of questions. Do you know which of these skills you need to improve? Where can you find more information to help you? Who can help/mentor/advise you? Why are you at college or university? What does it mean to be wise? What is the purpose of your life? The list goes on. With hindsight, it might have been helpful for our four children to have had the issues laid out like this although in many respects, they have coped well. If you are at this stage, why not give the Octaikon a try?
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2-11 Growing up and out

This is the final chapter of part two mainly body. I described it as mainly body, since some soul matters inevitably creep into the topics we have been considering. In the next sections there will be a bit more about the spiritual dimension, helping to make the transition to part three. Here I want to look at some concluding ideas that put the focus back on the Octaikons faculties: how theses faculties might have evolved, the importance of change in our lives; what we could become if we were perfect people; and the high goals some of us aim at in the pursuit of perfection.
Evolving faculties
Lets first of all revisit the Octaikon faculties and think how they might have evolved. As you will see in part three, evolution is a topic I am particularly interested in, especially the current debate amongst scientists and religious people, or as it sometimes perceived: theists contra atheists. It occurred to me that if we can apply the theory of evolution to the ultimate origin of species (and that is debatable), then it is legitimate to conclude that our faculties must also have evolved. Clearly, we did not start out with them all, so when did they first become prominent? In answer to that question, here is one possible sequence of when they may have come into play. Based on Ken Wilbers philosophical ideas, it can be argued that this sequence, played out over millions of years of evolution, still shows up in the shorter-term development of civilisations and even in our lives from birth. First, take a look at the Octaikon on which I have plotted keywords, and then read my explanation.
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(see Okki-map 27)
Here is my justification for the sequence, using the key adjectives to describe each step: Procreative: Life is first and foremost characterised by being able to reproduce or recreate itself. So maybe this is the most basic faculty, which now also embraces a myriad of creative art forms, in addition to the original asexual, then sexual reproductive faculty. Sentient: This must be the next basic faculty, as organisms developed their senses from plants to animals. Perhaps in recent millennia, we have neglected some, and need to rediscover some our lost extra senses? Discerning: As our senses evolved, so would our ability to differentiate sense data, and be in a better position to survive (tiger or shadows?). Now we can distinguish the gazillions of components that make up the cosmos, from electrons to galaxies. Locomotive: The ability to move is one faculty that puts animals apart from plants. So perhaps the application faculty comes next, represented by the key ability to move. This faculty includes the making of tools, which in effect help us move things faster, further or more forcefully. Now we continue to find more and more ways of extending our physical actions even to journeying into the cosmos. Cooperative: Along with our faculty of action would have come an ability to cooperate as individuals. Initially this would have been out 105
of self preservation, but now it can be totally altruistic. We can mentor, mediate, facilitate as well as lead and follow. Cognitive: Being able to think and rationalise takes us out of the realm of being automatic organisms. At some point there must have been a great leap forward in our brain when we became self-aware. How that happened is not known. I mention this again in part three. Volitional: Along with the faculty of thought would have come the faculty of being able to exercise free choice. Either this has gradually developed, or like self-awareness it has suddenly happened, and we are now ethical beings, capable of choosing between right and wrong. Communicative: Our ability to communicate wants and needs could have been our primitive next step. The most recent development of language seems to be yet another great leap forward that makes us humans, not currently explainable by evolution alone. Affective: Our ability to relate to others first depended on being able to communicate. As bonds grew stronger, they can now be expressed in higher forms of love. It can be argued that this is what now makes us unique. Meditative: Perhaps the last stage in our evolution or development was when we became aware of spiritual things. Greater spiritual awareness depends on using all the other faculties in balance.
As you can see, each faculty laid, and continues to lay, a foundation for the next. I am sure you can think of and justify other sequences. If we do go through similar stages as we grow up, it should be possible to identify this sequence in our lives, from conception to full maturity. Such an idea of faculty evolution raises questions, such as: Were all these stages gradual? Could some have suddenly come into existence? What happens if one faculty is poorly developed? How could it apply to communities of people? What caused us to become self aware and able to perceive spiritual things? How could we become more integrated? I hope that some answers to these questions will surface as we look at part three.
Coping with change

The evolution we have just looked is essentially all about change. Having got where we are, we still need to keep on changing. Change is a common buzzword especially in politics, but also to do with social life, culture, and technology. Everything is changing and all life involves change nothing is static, and that includes us. When I was at the University of Greenwich, one of the most important topics for our Modern Forest Manager course was about so-called change management. 106
(see Okki-map 25)
It is instructive to think about the various ways we change events or are changed by them, and how our faculties are involved. Again, I found that mapping them on the Octaikon helped to encourage an integrated vision of what is happening, which perhaps enables us to take control of events, rather than letting them control us. Using our ten faculties, we should ensure that changes are: Perceptible: The more sensitive we are to changes within and around us, the earlier we can make sure they are helping us to grow. Definable: We can only improve what we know, so we should check to see that we are able to clearly define and monitor the changes that are happening Reasonable: Analysing how to improve something depends on good reasoning, and we should make sure that we are thinking logically, rationally, etc. when arguing for or against change. Believable: Reasoning only goes so far if we are spiritually minded, we have to meditate on how we are changing, and be persuaded that it helps to support what we believe (our faith). Ethical: Faith and reason together will help us to decide whether any changes will bring about actions that will be more fair, just, right and true. Aesthetic: Our senses and intuition will also help us to know if these changes will bring about things that are also more beautiful and uplifting.
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Explainable: We must be able to express to others any changes in our lives so that we can communicate our thoughts about them and elicit responses. Manageable: Changes need to be managed so that we can properly direct them towards our goal of improving life. They must not manage us. Practicable: The actual application of changes to our life requires that the agents of change are practical and within our capabilities, and dont get out of control. Charitable: The ultimate goal of any change should be to increase our ability to show divine, unconditional love of others (what charity really means). Ending on that spiritual note reminds me of a well-known prayer of the theologian Reinhold Neibuhr that goes: God, grant me the serenity: to accept the things I cannot change; the courage to change the things that I can; and the wisdom to know the difference. The prayer has been adopted by Alcoholics Anonymous, where a will to change and become a better person is central to its ethos!
Amazing qualities
Taking a cue from AAs goal, we can say that all of us should be trying to change in one way or the other to become better people. In what ways, then, should we be better or out another way, what would you expect an ideal person to be like? How about this for a specificationthat person would have: Acute perception, having senses and extra-senses fully aware of whats going on. Critical discernment, able to clearly identify and distinguish what is needed or not. Clear cognition, using the mind to its maximum to analyze things rationally. Profound spirituality, fully realising the deeper meaning of all that is going on. Balanced expression, communicating thoughts and feelings in a controlled way. Wise counsel, helping others in a way that is ideal for their situation. Mastered actions, using the body is used to its maximum potential to implement things. 108
Fine judgment, evaluating all the evidence before making just and ethical choices or decisions. Inspired creativity, creating art-forms that are expressed in way that is uplifting for others. Loving relationships, showing full unconditional love to others (as well as oneself).
(see Okki-map 28)
Tall order, that. Who do you know who best shows all these qualities? Maybe you would describe them in other ways, and perhaps there are qualities you would like to see that are not included here. Remember that each faculty covers a range of qualities which is difficult to sum up in one phrase. If we are considering rather than an individual a community, culture, ethnic group, a whole nation or the world, then these superqualities will be shared among everyone.
Going for Gold

Developing this theme just one more time, Id like to bring in the Olympics. I found the 2008 event very inspiring, and was impressed by the abilities of the athletes to achieve great goals in all things physical: time, distance, height, control, coordination. It made me think about the way we can all go for gold, not only in the Octaikons faculty of application (which 109
is a key one for sport), but also in the other faculties, which are not so obvious and easy to measure. Only a few of us can excel in sports, but there will be many other things in which we have particular strengths where we can set a goal and go for gold. In fact, in all aspects of our lives, we should surely do the best we can. The UK Scouts promise embodies this most important aspect of life: On my honour, I promise that I will do my best, To do my duty to God and to the Queen, To help other people, And to keep the Scout Law. I cannot resist another digression here about life in Nepal. I was at one time Akela for the Kathmandu 1st Cub Scout Pack. Friends at home, when they knew of this, offered us a wonderful cub-scout flag and staff, topped with a golden leaping wolf. At the end of our leave, we flew back with this item, along with springs for the car, and a spare impellor for the washing machine, all as carry-on baggage. Each child was delegated a piece and I proudly carried the flag trying to avoid jabbing fellow passengers with the pointy lupine. Just after we had got comfortably settled and were congratulating ourselves for having shoe-horned all these things into the lockers and under the seats, something went wrong with the plane, and we had to unload everything and embark again. How times have changed what would security officials say if we turfed up now with all this potential terrorist paraphernalia? I must say that Gilli has always excelled at packing us up for journeys. In the next Octaikon are some of the words used to describe people who also excel at what they do. Although they have to use all their faculties to be what they are, the names are mapped on the faculty that I think is most associated with their excellence.
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(see Okki-map 40)
We have now come as far as we can without making the jump to the spiritual side of our soul. All the super-people above may not have had a goal to become what they ended up being, but they did put their heart and soul into what they did. So lets move on to part three, and let me show you the many spiritual ideas and concepts I have looked at. Please dont stop reading here!
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PART III. MOSTLY SOUL

In part two, we looked at how the Octaikon can help us visualise, understand and discuss existing secular, physical ideas and concepts related to our body. I did not say much about spiritual or religious ideas the domain of our soul. In this part, the way is paved for thinking about how the soul might fit in. It has been a deliberate aim of this whole study to blend the secular and spiritual since I dont think you can or should divorce one from the other. Neither do many scientists. And there are more and more discussions in political circles that bring in faith as an element of strategies for development, management, and even the conservation of natural resources a subject dear to my heart. The illustrations I use here are mostly, but not only, from a Christian perspective, and cover: our spiritual origins; the image of God in us; groups of believers; religious doctrines; divine love (characteristics and channels); the place of scripture; spiritual paradoxes; origins of sin and conflict; ways out of our problems; and what happens when we die. They are topics that I have had to come to grips with as I tried to understand my Christian faith and the concept of God better. Theres enough here to stir your spirit, too, I hope. If you are not a Christian or not even spiritually minded, please do read on and be patient you should find lots that is useful and can be applied to your circumstances, whatever your viewpoint. Please remember again that I approach these ideas as a layman I am neither a philosopher nor theologian and what you read are my personal interpretations based on what I have read. You need to go back to the sources in the bibliography if you want to find out more, and draw your own conclusions So I start off first by considering a well-known secular humanists atheistic view on religion, which seem to be generating a lot of interest.
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3-1 The God inclusion

The evolutionary biologist Professor Richard Dawkins has quite a lot to say about God but as a figment of our imagination. I think he would discount the spiritual white bit at the centre of the Octaikon as irrelevant although he might consider it representative of our goals in life. Since the coloured perimeter of the Octaikon should now be understandable as body, the white middle needs explanation as to how it represents our soul and spiritual side of us. Or if you agree with Dawkins and consider yourself in danger of delusion how it represents your goal in life. As explained, the white merges into the colours since one cannot define where the soul (or goal) starts and the body finishes. But it also represents the fact that, as we use all our faculties, we can become more balanced and move to the centre in our outlook and our relationships. In this chapter, I give several examples of how I have used the Octaikon to explore ways in which we can begin to include the concept of God in our understanding of the world. I have always been interested in Dawkins evolutionary ideas. My first forestry projects concerned genetics seed source identification and provenance studies, so I have an understanding of how Darwins theory of evolution works at least for the survival of the fittest pine trees. The Oxford Forestry Institute was a world leader on Central American pines, and the Honduran project I was on ensured that seeds were collected from the best sources for plantations around the world. During my time studying forestry, Dawkins uncle, Colyear, tutored me in biometrics statistics in biology. As a result, I finally understood the subject, despite failed attempts at Aberdeen. Brilliant ways of explaining complex things run in the family, it seems. Dawkins asides about religion have also interested me, especially his fullblooded foray into the subject in The God Delusion. He argues that anyone who believes in God must be deluded by a virus of the mind. This is not the place to start discussing Dawkins theological views, as there are several books that do that very well. But I am glad he raises the more obvious complaints about religion, especially Christianity as we have a lot to be ashamed of. However, I fear he has misrepresented spiritual evidence and misunderstand theology in general.
Believe it or not
You may not share my ideas on this controversial topic. In discussing ideas, I shall focus on Christian examples many specifically Catholic 113
because that is my viewpoint, my belief. You may have very different beliefs or none at all. If you are the latter, here is some food for thought an idea I read about in an article by Peter Fleetwood called Listening to the non believer from the magazine Priests and People. Fleetwood puts forward a helpful observation about what he sees as four types of unbelievers described somewhat tongue-in-cheek as: Dont, Might, Cant and Wont Believers. Here are my summaries of how he defines his terms: Dont believers are people who have not been exposed to the idea of God, because it has never been an issue. In effect, they lack any form of data. They have not thought about belief. Might believers are those who know something about the spiritual side of things, but have not had the chance to discuss, interpret, and draw conclusions from the evidence. Cant believers are people for whom argument or evidence from the state of the world leads them to conclude there is no God, or that God would be evil so how could they believe? This is more of an emotional response. Wont believers are people for whom the idea of God or the spiritual dimension of life does not fit in with their worldview. They perceive that there is no evidence, and that, anyway, religions themselves are the cause of trouble in the world. I mapped these types onto the Octaikon as shown, leaving the believer any believer in the middle. This does not imply that certain personalities will have different states of belief. It just suggests that these types of belief can be thought of as temperaments.
(see Okki-map 53)
Wherever you are on this map, read on and see what you make of the rest of the ideas and concepts. If you are new to them, and are interested, youll 114
need to do some further reading of the books I mention at the end to really understand the ideas its a lifetimes study.
Giant steps for mankind?

How come we are able to discuss the issue of God and spiritual matters in the first place? Well, I understand that it is because, as humans, we now have the faculties to do so. Like many Christians, resolving the scientific theory of evolution with the Biblical account of creation has caused me pause for thought. Here is how I have worked around, questioned, and argued the case for what has happened to us humans. If we gradually evolved over millions of years, we have to ask when did we become fully human? When did we become body and soul? We have a full complement of senses like animals sometimes they are better than us. But it seems that all of a sudden, not so long ago tens of millennia? we became self-aware, able to analyse ourselves and others, and to make choices. Not only that, we also suddenly developed written languages, were able to store our thoughts and ideas, and transfer them to others. So now, with this image of God within us, we apparently have unlimited possibilities. This process can be represented on the Octaikon as follows:
(see Okki-map 46)
From a Christian viewpoint, maybe this was our genesis abilities breathed by Gods Spirit into a human forbear an Adam at a specific point in 115
time during evolution. The great ensoulment? The Word that created us, gives us the ability to choose and to create with words truly made in Gods image. There will be more about Gods Word and His image later.
Thats the spirit!

If we accept we now have a soul (or spiritual part to us) as well as a body what does that mean? The Greeks had a go at explaining who we are, and their ideas, like Hippocrates temperaments can be helpful. But it is difficult to understand what it all means and, to be honest I am still trying to understand it. It seems that theologians are not clear themselves which is perhaps not surprising. Our spiritual side will surely always be a mystery as long as we are earthbound. Anyway, here are my interpretation of the Greek ideas (their names are in italics). We have a body (soma), which is like a container for what holds and expresses our real persona, which can be considered as: Our mind (nous) is our ability to reason, to carry out rational activity, to be self aware. Our soul (psyche) is our ability to understand, to grasp ideas, to put names to things. Our spirit (pneuma) is the divine spirit that gives us life and the ability to experience and relate. These can be mapped onto the Octaikon as follows:
(see Okki-map 47)
Simply put, although we humans are bipartite body and soul, it is a little more complex than that our soul plus body is really tripartite. But we are still one person. What this means will become clearer when we consider the idea of humans being made in the image of God in the next chapter.
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Soul survivor?
If we do have a soul in the religious sense, we must ask: is it immortal and how does it relate to our body? To answer that question, we need to consider what modern theologians say about the soul. Fr. Francis Selman, in his book The Soul An Inquiry has done quite a good job of summarising current thinking, and the following points are based on the conclusions in his book.
(see Okki-map 48)
Evolution by itself cannot explain the origin of life (species yes, genera maybe) nor how humans can reflect on life in general our purpose. The development of consciousness may be explained by evolution but self-awareness requires logical thought and language, neither of which can result from random processes (although some scientists suggest that pattern can indeed emerge from chaos). We are not simply the products of physical evolution, but have intellectual powers our mind that are spiritual and enable us to transcend our physical nature, looking at ourselves so-to-speak from the outside. Although the physical ordered life is subject to death, it can be argued that spiritual life is immortal. Since our personality depends on both our body and soul we are therefore, as persons, partly immortal. But if we are to retain our identity as persons, our physical bodies must also be immortal. This can only be possible if they are transformed (resurrected) in a new form. Our destiny corresponds with our origin. What makes us humans (not merely animal) comes from beyond and so our end our goal lies beyond this world. We return to God because we, body and soul, come from him. These points form good elements for a discussion so why not have one and see what conclusions you draw?
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Interweaving magisteria
If you accept that we have a soul and/or a spiritual side to us, the issue of how to study body and soul in an integrated way arises. It is fraught with the dangers of stepping on other peoples toes and damaging professional reputations. It may be helpful here to remind ourselves of two terms, and to make a comment. Religions are systems of faith and worship that try to make sense of what we humans understand to be the spiritual side of life. Theology can be defined as the science of religion (especially Christian) making sense of the evidence and facts. I think that we often argue fruitlessly about religious interpretations, when we should step back from religion and simply look at the factual evidence for a spiritual dimension to life. Dawkins arguments in the God Delusion might have taken a different route had he done that. While pondering over the current debate between science and religion, I read a book by Stephen J. Gould, called Rocks of Ages. In it, he tries to tackle the conflict about sources of knowledge and the link between body and soul physical and spiritual and comes up with a resolution. His answer is to propose what he calls NOMA Non-Overlapping Magisteria (this coincidentally sounds like the soma just mentioned, but is completely different). The magisteria are the bodies of authority that inform science and religion. Gould argues that these bodies should be mutually exclusive, and should not interfere one with the other as we are dealing with completely different realms of knowledge. Its a compelling argument, but I have come to the conclusion that I cannot go along with it and many scientists who are Christians cannot, either. Interestingly, Gould himself is an atheist, but he tries not to let that get in the way of his arguments. My view is that if science is the realm of theories developed from evidence observed, interpreted, expressed and acted upon by our physical bodies, then religion should accept all of that, but add to it the vital circumstantial evidence of the soul. That is, peoples beliefs and behaviour those millions of small ways in which people have been affected by, and act out, what they believe.
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(see Okki-map 52)
The Octaikon shows where Goulds boundary can be imagined to lie, according to his thinking. But like the colours of our body that merge into the white of our soul the reality is that there is either a gradually overlap, or complete integration, or something else. But not a neat divide. Thats why this book is written as it is!
Phenomenal abilities
A rejection of the NOMA concept raises interesting issues. An overlap in the magisteria of science and religion means that some subjects must require investigation from both physical and spiritual viewpoints. This is difficult and potentially controversial, since there is a perception that the scientific method cannot cover both. And that is why so-called paranormal activities or psychic phenomena ("showings of the soul") can get bad press and are shunned by traditional scientists. This is not surprising, really. Think of the entities involved who may be the subjects of research: not only ordinary people, but mediums, angels, demons, spirits, ghosts and wizards. You may also have to consider a moral dimension are some "good" and "bad"? If the latter, is it wise to try doing experiments on them? Not something many scientists really want to bother with. Then think of the constraints to the scientific method. You can imagine that the repeatability of experiments is going to be difficult with such ephemeral bodies. And if it is accepted that the experimenters and subjects may actually effect outcomes by their attitude and thoughts, then we have big problems untangling everything and drawing conclusions objectively . But does this mean we must not try? These topics are not necessarily the realm of fantasy, and many have been well documented throughout the centuries. They deserve our unbiased attention. 119
What are these phenomena that appear to bridge the physical and spiritual and are so controversial? I found the Octaikon useful in classifying them. Here are just a few (and some more conventional ideas), with explanations as to what they mean (I've taken the descriptions from the book The Personality of Man, by G.N.M.Tyrell, who wrote in the middle of the last century).
(see Okki-map 20)
Grouped according to the four main faculties, we can identify the following: OBSERVATION faculty: Clairvoyance ("clear-seeing") or telsthesia is the alleged power of perceiving physical as distinct from mental events in paranormal fashion. Apparitions are hallucinations that have telepathic or other paranormal causes. INTERPRETATION faculty: Precognition or foreknowledge is the apparent knowledge of future events that has not been inferred from existing information. Instinct could be included here, and defined as the ability to know what to do without thinking about it. EXPRESSION faculty: Telepathy literally means "far feeling". It can be defined as the communication of impressions of any kind from one mind to another, independently of the recognised channels of sense. The Biblical
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"speaking in tongues" could be included in this faculty, and is discussed later. APPLICATION faculty: Telekinesis is the alleged movement of objects without physical contact. I guess this can include the Uri Geller type spoonbending, as well as poltergeists! It is also the realm of physical miracles. If we look at the Octaikon's outer linking faculties, then we could also include phenomena such as inspiration/genius (CREATING link); the supernatural magnetic charisma of some people (DIRECTING link ) and prophetic judgement as found in the Bible (JUDGING link). The ideas of the present day biologist Rupert Sheldrake, who champions the concept of morphic resonance and morphogenetic fields to complement conventional biological and genetic theory, are of particular relevance and interest here (see his books A New Science of Life, and The Sense Of Being Stared At). These fields are not confined to the human body but extend beyond, creating interconnections with other living beings. As such, they can help to explain some of these phenomena. If such ideas are correct, then maybe the white central part of the Octaikon, in the sense that it represents our psi-faculties as well as our "soul", should extend outside the coloured "body" as well. Thus, in the case of our normal five senses, the connection between two people, limited by space, can be represented as
whereas the extended " tele" connections, not limited by space (or time?), can be represented as
showing how the two people are not in fact separate but somehow always connected. Since we have considered these intriguing phenomena, I must mention one which my father-in-law, along with many other people, has experienced. It 121
is the out -of-body experience, where the subject appears to be looking down upon him/herself. It happened while he was on the Underground between Green Park and Piccadilly Circus stations. He became fully conscious of himself being outside his body, looking back on himself and passengers. It can be represented like this:
He remembers looking at the back of his head, and noting he needed a haircut! He states it was an event after which he was certain that God existed. I have an experience that has stuck in my mind, which could be described as premonition or intuition. It was in Nigeria when I was a young volunteer, and I had replaced my pillow on my bed after leaving it out on the veranda all day. As I was tucking in the mosquito net, I suddenly had a strong feeling that I should check the pillow (for no particular reason). In the folds, just where I would have put my head, I found a red scorpion. Ok so maybe that was my subconscious reminding me of the wise advice about banging your boots upside-down before putting them on but I think otherwise. These are just a sample of phenomena that cross the physical/spiritual boundary, widely documented in the literature, for which there is abundant evidence, but which require an open and honest mind to separate fact from fraud. They can't be ignored. To make any sense of them, it is clear that we have to extend our understanding of the physical world to include the spiritual, and to be prepared to consider other mechanisms that science has so far not proven, such as organising life-fields and thought fields, as well as all the weird and wonderful ideas of quantum physics which might help explain such phenomena. Fascinating stuff! But in the next chapter I will stick to more conventional religious ideas, starting with God(!)
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3-2 Divining our image

Accepting that God and the spiritual world have a place in our understanding of the universe, I want now to look at ways I have used the Octaikon to understand how God fits in, or perhaps better put, how we fit into God. The Christian theory of God as Trinity is indeed a mystery. By mystery, theologians mean a religious truth that is divinely revealed, and not understandable by reason alone. But it is understandable if one considers all the evidence and uses all our faculties (pace Dawkins!). I have had several interesting discussions about this with a couple from a religious group here in Oxford. We found that there were many things we could agree upon, but one fundamental point caused difficulty. They could not understand how I would want to believe in a mystery i.e. the Trinity. Why believe in something you cant understand? My response was that I could not think of God being anything but a mystery beyond our capacity to reason and that the Trinity made wonderful sense if one accepted that God is love i.e. God is a relationship. How could God, without such a divine personality show love? Indeed a conundrum, but based on the orthodox Christian interpretation of scripture, that seems to be the logical conclusion. Here are the examples of how I have used the Octaikon to clarify things, and which might help you to discuss them with others.
A threefold image within

If one accepts that the ancients have got the idea of four personality types right, then how does this fit in with an understanding of mankind being created in the Christian image of God, who is a trinity of three persons Father, Son and Holy Spirit? To answer this, I think that this idea of God can be represented at the centre of the Octaikon as shown.
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(see Okki-map 55)
God the Father is at the top, the divine mind, tending to be represented by the intellectual personality, or faculty of the mind perhaps related to the nous that we have already looked at, and embracing the monitoring, interpretation and judging faculties. God the Son, Jesus or God incarnate, is in the middle and represented by the full spectrum of the sense-based personalities (from the observer to the doer) maybe equivalent to psyche. As such he is related to our observation, relating and application faculties. And God the Holy Spirit is represented, at the bottom, by the outwardgoing expressive, relational personality equivalent to pneuma? This seems to relate to our creating, expression, and directing faculties and our intuition. Jesus, if he was a perfect man, clearly had a balanced personality in the middle but at different times would have moved towards each of the four temperament types and exercised all of his faculties. You cant define the centre without exploring the perimeter. In doing this he would have demonstrated, of course, only the strengths, as he was perfect. It is only in an imperfect world, and with fallen mankind, that the personality weaknesses reveal themselves. More of that later. By the way, an interesting point is that Jesus is referred to in the Bible as the Alpha and Omega the beginning and the end. A and O just happen to represent the temperaments (Application and Observation) that correspond to God the Son. Happy coincidence? Jesus also said I am the Way, the Truth and the Life... Remember this as we look at the various Christian descriptions of love, and the ways we should observe, interpret, express and act using our four main faculties.
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Three ways of knowing

My father-in-law David Goyder wrote a book, called Facing up to Reality a rational approach to the Christian faith. It was the result of conversations he had with colleagues at work in the Civil Service. They used to ask him why he believed in Christian doctrines. Often he wouldnt know the full answer, but would go away, work it out, then come back with a reasoned reply. His book summarises his rational approach. In it he argues that there are three sources of knowledge that we have access to instinct, senses, and intuition and which lead us to perceive the three Persons of the Trinity. We have to use all three sources to understand the mystery of God as far as we can.
(see Okki-map 54)
I tried to relate them to the Octaikon, and concluded as did David Goyder that instinctive knowledge will tend to be associated with the intellectual type (God as Father); the sense based knowledge (sight, sound, touch, taste and smell) will be associated with the sense-based personalities across the middle (God as Son); and intuitive knowledge with the sanguine (God as Holy Spirit). This is useful if you want to try and put over the idea of the Trinity, and explain the fact that God goes beyond our capacity to understand him fully. We could understand God better if we used our instinctive and intuitive channels better, and not just concentrate on our senses, as we tend to do in a materialistic and scientific world.
Four paths to knowledge

A Christian counsellor, Dr Larry Crabb has written a book about his ideas called Understanding People. He states that philosophers have identified four separate roads to knowledge: intuition, reason, experience and revelation. These correspond in part to David Goyders idea of three sources of knowledge determined by the Trinity, and in part to our temperaments.
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Revelation and experience seem to be the passive and active ways in which God makes himself known to us through the senses. Reason equates to instinct, in the sense that our minds have the knowledge of God imprinted on them. And intuition is that Spirit-induced immediate knowledge where we just know that something is right, wrong or about to happen. These map onto the Octaikon faculties as follows.
(see Okki-map 54)
This topic reminds me of a favourite book that a forester friend, Peter, gave to me by Hilaire Belloc, called The Path to Rome. Bellocs was a journey of discovery which I could empathize with, especially after having made many visits to Rome to discuss forests with colleagues in the United Nations Food and Agriculture Organisation (FAO), whose headquarters are there. A great read. And that reminds me of another personal, curious and very painful anecdote. Once, when I was in Rome, I decided to walk from my hotel on the Adventine Hill to the Vatican a mini pilgrimage. I donned my old plimsolls, and plodded through the back streets, gradually aware that my shoes were too small. It was also very hot. So when I arrived I was sweating and in pain, and in not much of a mood to pray. In the evening I arrived back at the hotel nearly crippled. I had the mark of that journey for the next year, as my big toenails turned black and fell off, and took another year to grow back. Im still wondering what the spiritual message was!
Out of time, out of mind

My father-in-law liked to emphasize that time is the dimension that can make sense of a lot of mysteries, like miracles. If we accept that we are time-bound, whereas God is not, a lot of things can be more reasonable, if not understandable. Everything is now for God. 126
Lets see how time seems to fit in with the presentation of God and man as three Persons and four personalities. Heres my interpretation. God the Father can be thought of as timeless; the Holy Spirit is always now; whereas the incarnation of the Son is bound by time. With regard to the four main faculties and personalities, the observer tends to live in the past; the doer lives for the future; and the spectrum of intellectual to emotional personalities live in the present (and are sometimes not conscious of time our son Adrian is a splendid example). So time can be represented as shown:
(see Okki-map 56)
When we returned from our ten-year sojourn in Latin America, where time was far more informal, we had fully adopted the maana mentality. Literally this implies why do today what you can do tomorrow? But maybe thats a bit of an exaggeration. In Honduras, if you were invited to a childrens piata party at 7.00pm, any time from 8-9 was fine. You certainly did not arrive on the dot. So we got used to treating time rather informally. Back in Britain, we had to unlearn that very quickly. I have often thought about the topic of time. I once had a flash of inspiration about it one sleepless night in Oxford, jumped out of bed, and wrote down my ideas (fifteen of them), lest I forgot. I was delighted when I found out that I had apparently repeated one of St. Thomas Aquinas proofs for the existence of God. My thoughts were the result of thinking over the idea of time as a sequence of events of motion. Stop movement and we would cease to exist or so it seemed to me. From that, I had deduced there had to be a prime mover God.
Capacities of personhood
Dr. Crabb, in his same book on Understanding People, has also used the Bible to deduce in what ways we are made in the image of God. His conclusion is that there are four capacities that are common to God and 127
man. Not surprising if we think these may be related to our faculties. In fact, they do. His capacities are explained as follows. We both God and man have a longing or yearning for satisfaction. In Gods case, it as a longing that we humans should be restored to a close relationship to him. In our case, the longing should be the reverse but because we are fallen, we substitute other material goals. We are personal beings. We also have a capacity for evaluative thinking. God has continually been thinking about his creation and its downfall, concluding and acting. We humans are also capable of rational thought, though without God, our thoughts are always flawed and foolish, not wise. We are rational beings. A third capacity is that of active choosing. God chooses to do certain things. He chose to create us. We also can choose we have been treated as responsible beings. Unfortunately, we chose to ignore God, and most of the time continue to do so. We are volitional beings. Lastly, God and man feel emotions as they interact with Gods world. Our human emotions can be pleasant or unpleasant, constructive or destructive depending on whether we rely on Gods wisdom, or own foolishness. We are emotional beings.
(see Okki-map 5)
These capacities correspond with the temperaments or faculties as shown. The dotted lines, according the Dr. Crabb, can show the extent to which we develop each capacity. A fulfilled person is one where all capabilities are at maximum capacity.
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3-3 Respecting interpretations

Having talked a bit about ideas of God, and how Christians in particular believe we are made in Gods image, I now want to explain how I have come to understand groups of God-believers from a Christian perspective i.e. churches. The differences have always perplexed me. My conclusions might throw light on other faiths. My earliest memories of churches (the building, rather than the people in it) are of the taste, feel and smell of chair backs at eye level. That was in Hounslow, near Heathrow, in the fifties. I also remember that time for all the aeroplanes coming in to land. I used to watch them avidly bit of a fanatic I was and I still am. In the sixties, I remember with affection the five years of singing under the majestic stone canopies of Canterbury Cathedral while at school there. What a contrast to the mud and thatch church I later attended in Nigeria, under the rainforest canopy there, the minister, Alidu Obi, doubled as my night watchman. Come the seventies and in Honduras at the town of Siguatepeque (which means the place of the little or beautiful women) I had the opportunity to help design and build an Episcopal church from scratch. Since that time, churches we have attended have been of all sorts, shapes, sizes and chair arrangements. Early memories of the church as people are less distinct gradually becoming clearer as I understood what it was to be a Christian. I heard a lot about the Baptist missionary work of my wider family. Then I absorbed the outlook of the Anglican church (low variety) into which I was born. While abroad, I met many wonderful protestant missionaries, and gradually came to know the Catholic Church in its many guises and orders with a sudden jump in understanding when I married Gilli herself a Catholic. I met her in Nicaragua, where she was working as a volunteer nurse with the Catholic Institute for International Relations (CIIR) now called Progressio. Then there was the exciting charismatic movement in its various forms. Some of the most memorable and exemplary Christians we have known were part of that movement. And latterly Gilli and I have begun to learn something about that wonder-filled branch of the Christian church the Orthodox.
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Throughout the decades, while getting to know the Christian church in its various forms, its people, and trying to understand its doctrines, I began to ask the question why are there so many denominations, each one so sure that they have the correct understanding and expression of the faith? Gradually I began to get answers. It was these answers that pushed me towards developing the Octaikon to make sense of the diversity (and sadly disunity) of the church. So in these next sections I will show how I have used it to look at styles of worship; forms of church; branches of Christianity; religious orders, and finally my attempt to map what integrated Christianity might look like.
Ways we worship
A characteristic of Christian congregations that has struck me over and over again has been the diversity (and strength) of opinions about how we should worship. It seems that all churches have some form of ongoing discussion (sometimes heated) over the music, and its relative importance. Then there are issues of the length and quality of the sermon or homily, quiet times, seating arrangements, when to stand, sit, or kneel, what to do with the children, and what to wear (both clergy and laity). It seems that you cant please everyone, even at any time, and there will always be strong feelings. One book I read was very helpful in this respect. It was Uncommon Prayer, by Kenneth Swanson. His message is that there are four main forms of piety, all valid. He classifies them as follows: Sensual Aesthetical Intellectual Emotional
Swanson shows that the four types are paired as opposites on two intersecting axes: Intellectual vs. emotional, and sensual vs. aesthetical. These easily map onto the Octaikon. Swansons term sensual corresponds for the main part, not with the observing (senses green) side of the Octaikon, but rather with the application of those senses (red) side.
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(see Okki-map 66)
Here is my brief explanation of each. The doer, at the red end of the horizontal spectrum, is characterised by the person who prefers to worship through the senses, by doing physical things the sensual worshipper. At the opposite end is the person who finds it best to withdraw from sense-based stimuli e.g. to be silent, to retreat, to observe, absorb the ascetical worshipper. At the top end of the vertical spectrum is the person who worships through his intellect and reasoning the intellectual worshipper. And at the bottom end of this spectrum is the person who prefers to abandon the intellect and worship with the emotions the emotional worshipper. The author's point in analyzing worship like this was to suggest that in any one church, the congregation would be made up of a whole range of temperaments, which the form of worship should cater for. Also, he wanted to suggest that those who preferred one style of worship to another should experiment to achieve an understanding and acceptance of others' ways of worship. I think that was a very good aim.
Churchianity
Swansons book helped me greatly to realise that since our temperaments must have a profound influence on the way we prefer to worship, we must cater for this either by having different forms of service to suit different people, or we incorporate different styles at different times in the same service. That got me thinking about the major denominational groups, or what one could call churchianity. I was perplexed as to why there where so 131
many. If you look at the Christian church types that have developed (especially since the Reformation), you might expect them to correspond to the personality types that have predominated in leading to their establishment. This seems to work. Here is how they could map onto the Octaikon:
(see Okki-map 67)
The evangelical church places importance on the Bible and correct so-called biblical doctrine. The sacramental church, as its name implies, puts emphasis on the sacraments, on doing things, on works. A traditional church looks backwards in time and tends to be made up of passive observers (or maybe absorbers is a better word). The pentecostal or charismatic church is the outward verbal type that corresponds to the manifestation of the Holy Spirit. And the liberal church tries to be all things to all people and is therefore all around the outside. If you attend a church, where is yours? Are any of our churches in the middle? Should they be there? Something to discuss when talking to church-goers.
Branches of one faith?

Ive taken this idea up one step further, and looked at the development of the Christian church from the beginning since the birth of Jesus within the Jewish race, and how it has grown and split into the main branches we have today. This is my interpretation of the subject. If you dont agree fine it could nevertheless be a useful discussion starter. For the last 2000 years the church or body of Christ has grown in diversity but certainly not in unity. At times it has given birth to faiths that have 132
become entirely separated and can no longer be defined as Christian. What should have been one body in the image of Christ, has split in the image of our human body, warts and all. After 500 years, Islam started its own separate life. After 1000 years, the Christian church split into east and west. Then after 1500 years, the west underwent reform and split again, the protesting branch further splitting into many denominations. After 2000 years, we have thousands of churches, all thinking they have got it right. I am reminded of Barbados, where just on that island there are dozens of pentecostal churches, many separated from each other, but each convinced the Spirit of God is leading them.
(see Okki-map 68
Look at the Octaikon. It shows how I have mapped the evolution of the churches and what I think characterises each, corresponding to the four main faculties. After Jesus physical departure from Earth (his Ascension), the early church must have had a balanced personality bang in the centre. But it gradually evolved into eastern orthodox and western catholic cultural forms, different in temperament, which eventually split, mainly because of doctrinal matters over the nature of the Trinity. When the western church needed reforming, the separated protestant churches focusing on Biblical doctrine themselves split yet more. From one of these, the expressive pentecostal churches came into being. The charismatic movement has similarities to the pentecostal, but is found in many of the other branches. 133
So, as a result, I think we can identify four main temperaments that exist today in the Christian church. How much would it take to converge into the centre again? Is that the unity that Jesus wanted, or would he be happy with unity in diversity? Could something like the charismatic movement, which emphasises the leading of the Holy Spirit across all denominations, bring us unity out of diversity? It has certainly been our experience. I must mention here two international charismatic groups that have been a great help to Gilli and me as we have lived in different parts of the world. She has benefited greatly from the Womens Aglow, and I have likewise from the (take a breath) Full Gospel Businessmens Fellowship International (or Fumble Gumbles for short) see the bibliography for websites). The meetings we have attended have been wonderful on two accounts for observing the charisms of the Holy Spirit at work, and for seeing so many denominations coming together in harmony.
Orders, please!
Now, a look at some of the diversity within one of these branches the Catholic Church diversity inspired, I hope, by the Holy Spirit. When I was younger, there were two people whom I wanted to emulate. One was St. Francis of Assisi, and the other was Andrs Segovia. Segovia was a great guitarist, and I would have dearly liked to have been able play music like him. As it is, my skill on the guitar has been well overtaken by our son Adrian which is great but in heavy rock music and the like, rather than classical. I had always wanted to be like St. Francis as I perceived him to have the ability to be friends with any animal. To be able to have the wildest of beasts eating out of your hands would, to me, be a wonderful thing. As it turned out, I did indeed at times have some wild animals doing just that, but they were domesticated two parrots (African grey and SouthAmerican green), a Patas monkey, and three Rhodesian ridgeback lionhunting dogs to name a few. As a seed specialist, I also love St. Francis well-known prayer about sowing most apposite for this book: Lord, make me an instrument of Thy peace. Where there is hatred, let me sow love; where there is injury, pardon; where there is doubt, faith; where there is despair, hope; where there is sadness, joy; where there is darkness, light O Divine Master, grant that I may not so much seek to be consoled, as to console; not so much to be understood, as to understand; not so much to be 134
loved, as to love. For it is in giving that we receive, it is in pardoning that we are pardoned, it is in dying we are born again to eternal life. As Gilli and I travelled, we got to know many members of the Catholic religious orders some were Franciscans, others Jesuits, Marianists, Dominicans and more. The Franciscans we knew never imparted any special hot line to wildlife, but they and their brethren did show how friendship with the Holy Spirit was more to be desired and from their influence stems our conviction that the charismatic movement has a vital unifying influence for the Christian church. Currently we are part of a congregation pastored by the Dominican community at Blackfriars Priory, Oxford. They are also called the Order of Preachers. It has been a great privilege to benefit from their spirituality in general, and their homilies (sermons, if you like) in particular. It was a source of great satisfaction to me to discover that all the Catholic orders are part of the one church not split in anyway but following what they see as their own particular vocation. This I found reassuring, and I asked myself were these orders a result of different spiritual personalities being made manifest? Could one plot the ethos of each on the Octaikon? I started to find out about each order, and was amazed to discover on the internet that there were hundreds of them (see Catholic Religious Orders in the bibliography) I am still finding out more. But here is what I have decided could be the temperaments of the Dominicans, Franciscans and Jesuits.
(see Okki-map 69)
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The Jesuits seem to be purplish thinkers and doers, and a bit inclined to laying down the law and pushing the boundaries. And the Franciscans would be rather the opposite in the yellowy-green area, going with the flow and in tune with creation. However, the Dominicans are either the yellow outgoing talkers, or the bluish inward looking thinkers maybe both! Difficult job, if so (look back at the brain bit). Teachers, to my mind, ought to go bang in the middle. If you are a Roman Catholic religious, you might find it useful to think about your own spiritual approach in this way using the Octaikon, and share it with others.
Integral Christianity
Having studied all these forms of Christianity, I have come to the conclusion (along with many other people) that what we need is an integral view of the faith, which accepts all the different expressions, even if it cannot include them all in one church. Here is how I have summarised them on the Octaikon.
(see Okki-map 96)
I think this speaks for itself, so I wont comment and leave you to ponder!
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3-4 Love makes the world...

So far we have looked at God, God believers, and how they are grouped from a mainly Christian point of view. In this chapter I want to get back to basics, and consider a topic everyone loves, irrespective of faith. It is absolutely key to all those observations and conclusions I listed in the introduction. Love itself which is in fact the core tenet of the Christian faith (or should be): God is Love. Periodically, I think about what is the most fundamental force or value in the world, and always conclude it is love. If everything were taken from us, we could always show love. Its as though love is the force that holds the world together. In his excellent thought-provoking book The God Shift, Adrian Smith actually suggests that the electromagnetic spectrum is topped by vibrations of love! But what is it? How does love make the world go round? I had to go half way round the world to fall in love with Gilli! Isnt Dawkins right that religions in general, and Christianity in particular, have not exactly demonstrated love throughout their history? Is not Gandhi right in saying that Christianity is a good idea pity people dont practice it? I believe that countless people have indeed practiced it true to their beliefs, but the problem is that its difficult to focus on the scale of the myriad of small and beautiful actions that have blossomed, while ones view is smeared with the ugly ones, sometimes very large. Here are some examples of my exploration of ideas around the topic of love, showing how the Octaikon has formed a template for understanding its various different facets. Ill look at the types, ways, characteristics, fruits and virtues of love finishing of with what I call the neighbour effect.
Four types of love

With regard to the commandment to love God and one's neighbour as oneself, I have often thought about the loves that C S Lewis identifies in his book The Four Loves. Perhaps each of these would be linked to a personality type, where its expression would tend to dominate. Lewis describes three natural loves: friendship (storge), eros, and affection (philia) and one supernatural love: charity (agape). If you compare these with the personality traits, I think they can correspond as shown on the Octaikon.
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(see Okki-map 59)
Charity or agape is the divine, unconditional love that gives no thought to self. Christians are all expected to show this, but surely it will only express itself fully in the person who has a balanced personality infused with the light of Christ. I have therefore put it in the middle. The other loves are centred around charity. Friendship would be typically expressed in the outgoing talker personality; and brotherly familial affection would be typical of the thinker. The eros or physical love (not just sexual) would be demonstrated by the sense based personalities i.e. both the observer and the doer.
and four ways of loving

You may have seen the film Love, actually. Its one of our familys favourites. Mostly about eros, I would say, but it does explore all forms. After considering all these types of love, I wondered how one can actually love God and neighbour. In the Bible, Marks gospel (chapter 12: v.30) tells us to love God with our heart, soul, mind and strength. These four channels seem to correspond with our main faculties. Heart: is acknowledging God for who he is, expressing our praise and thanks, and exercising the charisms he has given us. Soul: is letting God communicate through our senses via meditation and prayer. Mind: is understanding God, using our brain, through the study of theology, philosophy, and in particular scripture. Body: is by following God. Putting faith into action and spreading the Word, helping others, and looking after ourselves.
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(see Okki-map 60)
Look back at the map I did of integral Christianity and note the similarity. Some of these ways may come more easily to us than others, depending on our personalities. But if we explore them all, we should automatically begin to love others as ourselves, and fulfil that great Christian commandment to love God, and others as ourselves.
Thirteen wonderful characteristics

How does this love manifest itself in us? I am sure you will know at least part of the famous biblical passage in Pauls letter to the Corinthian church (First book, chapter 13). It is often read at weddings, and describes what true unconditional charity love is like how it expresses itself in a person full of Gods Spirit. There are thirteen characteristics. Six are negatively described, and seven are positive. One can imagine God giving all our personalities a fair share of these characteristics, where agape love can be expressed naturally. Of course, someone really full of the Holy Spirit will show them all, as Jesus did. Here is the core passage from the New Jerusalem Bible: Love is always patient and kind; love is never jealous; love is not boastful or conceited, it is never rude or seeks its own advantage, it does not take offence or store up grievances. Love does not rejoice at wrongdoings, but finds its joy in the truth. It is always ready to make allowances, to trust, to hope and to endure whatever comes. Love never comes to an end. I thought about how these characteristics might correspond to our faculties and their linkages on the Octaikon. Here is where I mapped them: 139
(see Okki-map 62)
It seems that charity is important in counteracting weaknesses in some personalities (i.e. the intellectual), whereas it brings out the natural strengths in others. Note that I have put the hopeful characteristic in the middle, being best brought out in a balanced personality. Hope features again, as do some of the other traits.
Nine delicious fruits

Theres another way of looking at love. It is in a passage in Pauls letter to the Galatian church (Chapter 5, verse 22) that describes the general characteristics of a true Christian one who has the Holy Spirit working in his or her life. Here they are on the Octaikon:
(see Okki-map 62)
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It would again be reasonable to suppose that some fruits would be more naturally shown in some faculties or personalities, though one would hope to strive for a balance in them all. They do seem to be equitably distributed, with one in the middle since there are nine fruits. Self-control and gentleness are important for the doer; patience and kindness are naturals for the compassionate observer; faithfulness and goodness could characterize the thinker; and love (in this case) and joy would express themselves most fully in the extrovert talker. Peace could, I think, be the fruit best expressed by a balanced personality. Jesus was always talking about the peace that he would leave with us.
Seven veritable virtues

The Christian church teaches that there are seven virtues really based on the love characteristics we have just looked at and it is reasonable to suppose that there would be personality types predisposed to them, too. Four seem to fit best with the Octaikon linkages temperance could correspond to the monitoring linkage; prudence to creativity; fortitude to direction; and justice to judging.
(see Okki-map 62)
The cardinal virtues, faith, hope and charity, seem to me to be characteristics of the well-balanced personality and therefore somewhere in the middle. We can wrap up these thirteen characteristics, nine fruits, and seven virtues of love into one Octaikon, and here it is. As you might expect, several overlap, and so are not repeated.
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(see Okki-map 62)
This brings us to the end of the variety of the facets traits if you like that describe what our behaviour should be like when we have the Spirit of God working within us. How could anyone resist them?
Nature, nurture and neighbour

But before moving on to the next chapter, think back to part two, and our look at personalities. I suggested that we are not only formed by nature and nurture, but also by a spiritual factor. We have been considering that factor for some time now, and as I said, I like to call it the neighbour factor, in consonance with the other two. Only with Gods Holy Spirit working within us are we able to obey the commandment to love God and our neighbour as ourselves. In effect, if we let it, the neighbour factor overrules our nature and nurture and enables us to show divine love in all its wonderful forms that have just been described. Heres the idea mapped onto an Octaikon:
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(see Okki-map 2)
In the next chapter, we look at the abilities that, from a Christian perspective, we have been given to help us use this neighbour factor to overrule the effect of the others, and allow us to live a life full of love.
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3-5 Gifts and talents for loving

We now look at specific God-given instruments, approaches, abilities, gifts or talents that Christians believe can be given to implement things, helping people and showing divine love for them. My wife Gilli has often said that one of the things she would really enjoy doing would be to find a place where she could dig down and find a horde of ancient treasure real pieces of eight! So far, no luck, although we still have one of those metal detectors ready for use. The Bible describes a veritable treasure trove of what are called talents or gifts. When you look at what is on offer, you have to wonder what has gone wrong. Why havent more people discovered them, unwrapped and used them, especially when they are meant to show the fruits of love that we have just been considering? You will find theses gifts and talents listed in many places in the Bible I have dug out a few of the main ones to see how the Octaikon can help in linking them to our faculties and temperaments. I did have difficulty mapping some. The problem is that of deciding whether to show a particular gift or talent as typically associated with a faculty or temperament, or to show where a gift or talent is most needed, since it tends to be weakly shown in that faculty or temperament.
Seven golden oldies

As mentioned, there are several groups of gifts noted. One of them is used in the church's catechism, and is based on a passage in Isaiah (Chapter 11). These seven gifts are distinct from the so-called motivational gifts of the New Testament which are described later. Four gifts seem to correspond to the outer linkages between the faculties or temperaments. Wisdom can be thought of as wise judging. Fortitude is persistent directing (the same as the virtue). Righteousness corresponds to conscientious monitoring. And the fear of God fits with respectful creativity.
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(see Okki-map 61)
The others understanding, knowledge and counsel seem to go together in the middle since they are important (as we shall see later in several examples) for the balanced teacher. A word about fear. It is often misunderstood in this context. The University of Aberdeens motto (where I studied forestry) is: Initium sapientae timor domini which means the fear of the Lord is the beginning of wisdom (it is from the psalms). The fear of God here really means awe or respect. We are not (or should not be) frightened of God. But even the word respect might be changing its meaning. In street language, it now seems in fact to mean to show someone fear! No fear, no respect. Lots of other words are changing their meaning like this for instance wicked so we have to be careful to understand what the original authors meant and in what context.
Seven motivators
In Pauls letter to the Roman church (chapter 12), he talks of seven socalled motivational gifts. Gifts that make us get up and go! These gifts have been expanded in detail in Don and Katie Fortune's excellent book Discover your God-Given Gifts linking them with a whole range of character traits. This is well worth reading and putting into practice, especially the companion book on children, if you want to give them help. You dont have to be a Christian to benefit from it. If you follow through Don and Katies ideas, you will have just as good an idea about your own and childrens likely temperaments, strengths and weaknesses as you will by doing the advanced management personality 145
tests. And it will also be more practical. My wife attended one of their talks at a Womens Aglow meeting, when we were in Brussels, and found it very helpful. Here are the functions of people bestowed with each motivational gift, with the Fortunes description of them. We can have one or more of them: Perceiver Meets spiritual needs declares the will of God, and keeps others centred on spiritual principles. Researcher Meets mental needs researches and teaches scripture, and keeps others studying and learning. Administrator Meets functional needs gives leadership and direction, keeps others organized and increases our vision. Exhorter Meets psychological needs encourages personal progress and keeps others applying spiritual truths. Server Meets practical needs renders practical service and keeps the work of the ministry moving Compassion person Meets emotional needs provides personal support, and keeps others in right attitudes and relationships. Giver Meets material needs shares material assistance and keeps specific needs provided for. It should be possible to determine how these gifts correspond with the faculties and temperament types. Like the Old Testament gifts, there are seven, and again, four of them seem to correspond clearly. The compassionate person has many of the traits of a phlegmatic, introvert, observer. The perceptive person fits well with the melancholic, introvert, thinker. The administrative traits tend to those of the choleric, extrovert, doer. And the encourager is clearly the sanguine, extrovert, talker.
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(see Okki-map 61)
And what about the other three? The researcher (or teacher) tends to fall in between the perceiver and administrator (the judging linkage), but could be near the centre in being able to be balanced as a teacher. The server would seem to be between the compassionate person and the encourager, but also near the centre. And finally the giver, according to the Fortunes book, seems to have the most balanced of personalities, but especially observant of needs (the monitoring linkage). In our family, we seem to cover a range of these motivational gifts. Adrian is the encourager, Anna the researcher (shes the one who got a PhD), Esther seems an interesting mixture of perception and compassion; Nick is an administrator, Gilli is quite a giver and administrator, and I am mostly a compassion person. I want to take a further look at two of these gifts as they have had a special influence on my life. One is the gift of encouragement. The other is the gift of perceiving. Encore! In my work I have realised how important encouragement is to me. Most of the time I get it my wife is lavish, and so I take it for granted. It is only when I am feeling down and unappreciated, that I realise its importance and lack of it. This encouragement doesnt have to be by word of mouth it may be just something that shows you are succeeding. One event comes to mind of my work. In 2003 I was with a team reviewing a seed program in Vietnam. I was finding it very difficult to contribute, despite my experience with seeds. However, we made a trip out to the Chinese border, and there we discovered training material produced by me text and illustrations which had been used in this remote spot, translated 147
into Vietnamese. It was a great boost to my morale, and served to confirm to me (and my colleagues) that I did indeed have some expertise. I was also delighted and encouraged that similar notes had been translated into Nepali, and into Arabic. Its intriguing when you read or try to read something you have written and it dawns on you that the text starts from the back of the book and reads right to left! A great book to read about encouragement is The Barnabas Factor. Make sure you understand and practice this gift, as it is key to strengthening and sustaining friendships. Hold on! And another word about a gift that is at the opposite side of the spectrum: perception the perceiver. This mainly corresponds with the Octaikons judging linkage. The perceiver tells you what is right or wrong. I mention it because, besides encouragement, we do need to be told when we are doing the wrong things. The trouble is, we dont like that and it doesnt always endear us to the person who brings the judgement. We really want to shoot the messenger, especially if we think they made up the message and its wrong. Think of all the Biblical prophets, and how unpopular they were. Often people with such a gift are blunt about it. Things are in black and white, but discussions can become colourful! They probably have to be blunt to get their point across. Make sure you dont alienate yourself from such friends. Gilli and I have several, and it takes an effort to swallow pride and be thankful for their insight. Note that the term perceiver or perception used here refers to having insight into right and wrong, and is like prophecy. However, in the Myers Briggs psychological types, the so-called perceptive approach to organising means being flexible and spontaneous. As a result, it is placed in the opposite lime-green creating linking area of the Octaikon. This is another example of the need to make sure you understand how an author originally intended a word to be used.
Yes minister!
Now let us look at roles or vocations we may be called on to exercise in a church. In the New Testament (Pauls letter to the Ephesian church, chapter 4: verse 11), there is a list of ministerial gifts required, some of which are more sought after than others. If you had all of them in a church, you would have the dream team. It should be obvious that a pastor, vicar or priest in charge of a church cannot function as all of them, though sometimes it 148
seems that the congregation expect him or her to do just that. Teamwork with the laity is required. Look back at the team topics in part two.
(see Okki-map 61)
These role gifts seem to link with the motivational gifts, temperament types, and other characteristics. The prophet fits in with the perceiver he or she is the person who knows what is right and wrong, and may sometimes have a vision of the future. The pastor's main requirement seems to be that of caring and compassion, helping to maintain and improve relationships. The apostle should be out in front, leading and establishing new churches the active doer. The evangelist will benefit from being the outgoing, talkative type, ready to explain his or her beliefs. I think that the teacher or catechist needs to be able to operate easily in all four faculties observing, thinking, talking and doing. I am sure it is not a coincidence that Jesus, whose character was perfectly balanced, is many times referred to as the great Teacher. Also, those who incline towards teaching are admonished (in the Biblical book of James) to be careful as they are in the best position to influence all other personality types around them for right or wrong. Our daughter Esther, as a teacher of young people, can understand this.
Manifestly OK.
To finish with the various groups of gifts, talents, or vocations listed in the Bible, there are the nine gifts of manifestation bestowed on Christians by the Holy Spirit in special circumstances (Pauls first letter to the Corinthian church, chapter 12, verses 7-10). If you have not come across these before, they may seem rather weird and obscure. Be patient books have been written on them, and if you are interested, youll need to do further study.
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Since these are God-given gifts for special situations, one could argue that they would be given irrespective of faculty or temperament type. This may be the case, and if so, I shouldn't try to make them correspond. Nevertheless, there does seem to be a link, and maybe God tends to use those of us most predisposed to receive them. In which case... Discerning spirits corresponds to divine monitoring. Knowledge would be a natural gift for the intellectual. Prophecy is often the realm of judging not always popular but needed. Healing requires practical action, and could be the forte of the doer. Wisdom concerns wise or divine direction. Speaking in tongues seems obviously linked to the expressive faculty it is supernatural talking! Miracle-working is the nearest we come to creation as God does! Interpreting tongues uses a divine sense to understand divine speech. Faith wraps everything up, and so goes in the centre. Without faith we can do nothing.
(see Okki-map 61)
There are other ways one can make these gifts correspond to the Octaikon, but assigning one to each element like this can be a useful aide memoire for remembering all these amazing gifts that we are told God wants to give us. These gifts of the Holy Spirit are also called charisms, and are manifested by people moved or filled by the Spirit, hence the so-called charismatic movement. As I have mentioned, Gilli and I have been very encouraged by this movement, and have seen in action and been given some of these gifts. Two points come to mind about the movement. 150
Happy clappy Besides being a force for unity, the movement has unfortunately caused division. Any sort of movement or group tends to generate an us and them mentality. Maybe, as we discussed in part one, that is the reason why such groups often form, disband and reform. It seems a shame that this happens, and I have wondered what has gone wrong. It has been due, I conclude, to human enthusiasm trying to push what the Spirit of God was doing in his own good time, and at the same time those moved by the Spirit not being aware of our different personalities. I believe the correct understanding is that, as Christians, we need to keep on being filled with the Holy Spirit. And that happens in different places and at different times. Depending on our temperaments, this may be via periodic sudden eruptions, or gradual upwellings. An allegory would be the different volcanoes around the world. The Soufrire volcano in Montserrat suddenly blew up without warning, whereas we could happily drive to the edge of Santiago volcano in Nicaragua and watch the lava bubbling. Both in their time provide fertile soil in which things can grow. If we could accept this as an allegory, I think there would be less earthquakes and fissures in the Christian community. Let the Spirit come (and go) in his own good time. But be ready for him! Whacky yacky One final thought on these Christian charisms. Speaking in tongues is one that can really seem odd a heavenly language that no-one but God, or a Spirit- filled interpreter, can understand. I wonder what Professor Dawkins makes of that? Definitely gone down with a virus? I was rather wary when I first learnt about the gift, but it all now makes sense. If God spoke the world into existence through his Word, why is it so odd that we have been given a special spiritual language to speak words back to him?
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3-6 Discovering gifts

In the last chapter we looked at all sorts of gifts and talents. But how do we discover them and use them? Its a bit of a chicken and egg situation. Once you know what they are, you have to want and ask for them any child knows that about gifts. Hopefully we will ask for the right one. And if we are so fortunate to be given a gift, we then have to unwrap it. We know how to do that in the secular world birthdays and Christmases have given us plenty of practice, but spiritual gifts have to be asked and listened for in spiritual ways. In the next sections I describe such spiritual disciplines, in particular prayer and meditation, from a mainly Christian viewpoint but many are found in other faiths.
A dozen disciplines
Here are some ways that use what basically is mental training the socalled spiritual disciplines. There is a classic book written about them by Richard Foster called The Celebration of Discipline. This may sound like a generally unpopular concept these days but the books blurb states that the author believes these disciplines are the only true way to promote a deep inner life and infuse it with overwhelming joy. What are they? Foster explains that there are twelve, in three groups of four. The first group are the inward disciplines: Meditation, Prayer, Fasting and Study The second group are the outward disciplines: Simplicity, Solitude, Submission and Service And the third group corporate disciplines, are: Confession, Worship, Guidance and Celebration. I mapped them onto the Octaikon, according to which main faculty or temperament would be most disposed to each discipline one from each group. It may, in fact, not be possible to distribute them evenly, as I have done rather one should assign a discipline to the temperament least able to practice it. See what you think.
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(see Okki-map 64)
Dont forget that as with all concepts it is more important to use the Octaikon to remember the elements of a concept, rather than worrying about the exact way in which they should be mapped. You dont have to use all tools as originally intended screwdrivers are great for opening tins!
Four elements of prayer

I want to look in more depth at two of the spiritual disciplines prayer and meditation. I am not an expert in them in fact, they are disciplines I have found most difficult to grasp fully. First prayer. I always thought, and still do, that ones whole life is a prayer Maybe thats my excuse for not spending more time on my knees. I am impressed by the examples of Moslems here. Gilli is so much better at praying than I am, and I sometimes have to confess a certain impatience when she says we should stop everything and pray about something. But thats changing and I realise it is vitally important to vocalise and be concrete in our requests. When we pray, we are after all in communication with God. And I realise that we need to quieten ourselves to meditate if we are to hear the still small voice of God. Well talk about meditation later. This is a good time to make another observation about how the Octaikon is used in practice. In this and previous topics, I have represented prayer with different faculties: 153
as a pillar of the church it was green, mapped onto the observation faculty as a part of the catechism it was yellow, for expression in its confessional form (see below), it is blue interpretation, using the mind and if all life is a prayer, it could be red actions. This is because prayer, as conversation with God, will cover all the faculties, depending on whether we are talking to God, listening, thinking or acting. So dont be surprised if there are some seeming anomalies in the way other similar topics are mapped on the Octaikon it all depends on your viewpoint and the level at which you are looking. Here is an example that will reinforce this point, if we take the discipline of prayer by itself as the topic and map it onto the Octaikon. Besides the form and timing of prayer, there are also various components which I remember from Sunday School. The most memorable acronym (there are several) is ACTS. We need to structure our acts of prayer by: Adoration this sets the scene as we recognise God for who he is. It includes praise not that God needs it, but that we realise he is praiseworthy. That is followed by: Confession, where we bring to mind all we have done wrong and ask for forgiveness then: Thanksgiving, where we thank God for all he has done for us (not the same as praise, which acknowledges God for who he is, irrespective of what he has done for us) and finally: Supplication where we ask God to help us and others for our needs.
(see Okki-map 65)
You can see this sequence on the Octaikon, as it seems to follow the logical order of our main faculties. The last supplication or intercession is a topic worthy of yet further discussion. How exactly does God hear and answer prayers? There are many books on prayer several by a well154
known author on the subject, Joyce Huggett. Ive listed one, which is titled Listening to God. How do you view prayer?
Meditation contemplation
The other discipline or exercise Id like to look at is meditation which can be a form of listening prayer). The word means different things to different people. Some can be wary of it because they dont really know what it is about, and that has included me. For a long time I steered clear of the idea as I didnt know what you had to do, and what was the aim. It seemed to be a waste of time, and not something that practical down-to-earth people did! I associated it with the esoteric transcendental meditation and that the Beatles. I now know better, and realise it is very important a sort of missing link. Meditation can be a purely secular exercise, or deeply religious. Id like to first briefly look at it mainly from a secular viewpoint, and then consider one form which takes a specifically Christian approach. Some of the terminology used when talking about meditation can be confusing. Heres one way of distinguishing four terms often used: Contemplation is to think or reflect on something deeply and at length. Meditation is to get beyond thinking into a deeper state of awareness. Awareness is to be conscious of events both outside and within you. Mindfulness is to be calmly aware of what is going on in all your faculties Meditation can not only help us relax and still our mind, but it can paradoxically help us to be more aware, not only of ourselves, but also of what we may perceive as the spiritual. If we are to become aware of the divine (or God) within, and mindful of any still small voice or inspiration guiding us, then we must let go of our insistent thoughts. It may be relatively easy for us to shut out the senses, be quiet and sit still but not so easy, living in our current hectic and stressful western lifestyles, to stop thoughts continually bombarding us. There are many of ways to meditate, but all make use of our faculties (in one way or another) to centre on what can be described as a still point at the centre of our soul. It might seem that meditation is a way of opting out and doing nothing, but in fact, it is a way of recharging ourselves so that we can later be even more involved and active, fully aware of and relating to what is happening around us and living in the present moment. Experienced practitioners say you need to persevere to find this inner stillness. 155
The following Octaikon shows the way the faculties can be used to develop attitudes that will help you meditate. It is particularly important to be as comfortable as possible, and it can help to focus on your senses, one by one e.g. the touch of clothes; sounds near and far, smells etc.
(see Okki-map 107)
You can find out more about general meditation and techniques in the Teach Yourself Book by Naomi Ozaniec. The Practical Philosophy course of the School of Economic Science that I have attended includes a simple form of it as short Pauses and longer Exercises things that need only take a few minutes. These are described in their series of booklets called Philosophy Works. You might find a blank Octaikon is a useful aid to meditation.
Centering prayer
The concept of centering prayer has developed within the Christian contemplative tradition, and is especially espoused by Fr. Thomas Keating. The aim is very similar to the more secular approach to meditation just mentioned, but the focus is on the Christian image of God, as a Trinity of persons, within us. I mapped an Octaikon, similar to the one on secular meditation, to show how I interpret the elements. The essential features are represented by the two crosswise faculties on the following Octaikon reflecting (ring or halo) and relating (heart).
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(see Okki-map 97)
By minimising the activity of our outer bodily faculties we can let these two inner spiritual faculties channel us into the image of God centred within so that we rest in His unconditional love. When we allow this to happen, divine love can be imagined as shining forth from our soul, and we become better engaged with our outer world, and our relationships with others are deepened. It seems to be like a spiritual refuelling that is independent of time, effort or octane-rating! Typically Im told, two pitstops of half an hour each day can allow us to get properly connected and keep us going for the rest of the day. A feature of this centering prayer (and other forms of meditation) is the use of a sacred word or mantra. This typically eastern idea symbolises our consent to Gods inner presence and action in our lives. It helps to disengage our thoughts and calm our mind which is one of the most difficult things for western cultured people to do. There are a few things you may need to think about with regard to meditation. For instance what faculty do you find most difficult to rest? When you think you are chilling out, are you really relaxing or just being bombarded by more input? Are you prepared to just be in the presence of God, not really knowing how you are being re-charged? You can find out more about Fr Thomas Keatings teaching on contemplative prayer on the website (see bibliography), and books by John Cassian, Bede Griffiths, John Main, Lawrence Freeman and others.
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3-7 Bible alive

Now is a good time to take a look at the so-called Good Book the Bible. It is one of those key sources of spiritual ideas and concepts I mentioned at the beginning. As far as the Christian is concerned, it is the key for explaining what is true about the world. Here are some ways I have used the Octaikon to understand the Bible via its authors and characters. Hold it! I hear someone say you cant possibly map a book on to a model of a person. Why not? If we can look at languages and the spoken word we can also try with the written word. After all, the Bible was written about people for people. Moreover, it is about God, and inspired by God, so Christians believe. So lets have a try, but I will limit myself to the four main faculties. Mention the Bible to some people, and you will conjure up a black book with archaic phrases. It will be the King James version. That was what I was brought up on, and it is often in that language that I recall memorized texts (not many, Im afraid). I can understand people who love the sound and poetical ring of the verses. It means a lot to me, too, and I am very grateful to my parents for instilling in me a love and reverence for Scripture. As I became more interested in what the Bible meant, I needed a more modern English translation. I brought a New International Version (NIV), and later got the New Jerusalem version. As a family we have acquired loads of versions and paraphrases e.g. the Good News, the Living Bible, the Message, the Book of God, the Street Bible, the Cockney Bible, and the 100-minute Bible. Anybody now looking our bookcase must think we are religious nuts (but hopefully with spiritual fruits!). We didnt stop at English we also had Spanish Bibles in Central America, and later on French when in Belgium it was always revealing to read a familiar passage in another dialect or language. I suppose our temperaments and culture determine what Bible version we are at most home with. If you look in Websters Dictionary of Phrase and Fable, you will find dozens of Bibles named for where they were published, or for some bizarre mistake that had crept in. Mistake!? you may exclaim. Yes, indeed and that issue of mistakes, errors, or inaccuracies when applied to the Bible has made me think a lot about how it came to us. As a Christian, I have no doubt that the Bible is inspired and holds the truth of the Christian faith, but I have always been anxious to know just what that means. There are too many denominations that justify their separation from others on the grounds that they are Biblically-based for one not to question this. Alas, it really confuses non-Christians. 158
Anyway, enough of that there are plenty of Scripture scholars who can throw light on that, and Gilli and I have met some wonderful ones. Suffice it to say that I firmly believe that we have to interpret the Bible not only as individuals, but also through the authority of the church Tradition.
Not just a book a library.

Its often forgotten, this point. The Bible is indeed a collection of books, written, accepted as canon (i.e. inspired), and finally finished over several hundred years. I have used the Octaikon to summarise their grouping according to what I think is the temperament of the book. The Old Testament of the Bible is about the history of the Jews, and has 39 canonical books, & 7 deuterocanonical (not accepted as inspired by all Christian denominations), grouped into three: 21 Historical (inc.5 Pentateuch) 7 Wisdom / poetical 18 Prophetical The New Testament is about Jesus and what happened afterwards, and has 27 books, also grouped into three: 4 Gospels + 1 Acts 14 Letters of Paul 8 Letters to all Christians (inc. Revelation)
(see Okki-map 72)
The graphic above summarises the overall layout .The next Octaikon lists the individual books in the Old Testament, again according to the groupings noted above. Historical books look back at what God has done; the prophetical books record the mind of God for the present and the future; and the wisdom books show how people have expressed themselves to God. All help us look forward to the future.
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(see Okki-map 72)
And here are the New Testament books, again according to temperament. The gospels are the Good News of Jesus inspired by the mind of God. The one book of Acts starts off the story for which all Christian communities are a sequel it describes what the early Christians did. And the letters express the apostles understanding of their faith, now and for the future, encouraging the early communities and keeping them on the straight and narrow, correcting errors.
(see Okki-map 72)
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A Scripture scholar might not agree with these temperamental assignments, and if you are not happy with that attempted relationship, you can just use the Octaikon as a useful aide-memoire.
Four questions for Bible-readers

If Christians believe that the Bible is true, how do they find out what that means? What sort of truth is in the books? It will be obvious, as I have said, that not all Christians are agreed on this, as there are many interpretations, differences of opinion, and hence the plethora of denominations. Peter Kreeft, in his excellent book You can understand the Bible, suggests the following questions that should be asked when you or I read any passage. First what does the passage say? That is the data. Second what does it mean? What did the author mean? That is the interpretation. Third is it true? [or rather how is it true?] That is the question of belief. Fourth so what? What difference does it make to me, to my life now? That is the question of application.
(see Okki-map 73)
The Octaikon shows how those four questions can be mapped. They follow the logical sequence of the main faculties. We should not think that we will get the whole truth by ourselves most Christians believe that we need the inspiration of the Holy Spirit working both through us and the combined body or tradition of the church. 161
One word of warning, if you are new to the Bible. It is a quote from Bishop John Pritchards preface to the 100-Minute Bible: Dont be put off by the bloodthirstiness of the first sections (i.e. Old Testament) this is the social context into which God sends his own son to show a new way of living. So always understand the context when and why the authors wrote what they did. By the way, the 100-Minute Bible is great if you want a quick train-journey overview but no substitute for the whole thing, of course.
Four temperamental gospels?

I find it intriguing that there are four Gospels in the New Testament. Why are we left with four? And they dont always match up in detail. It is tempting to think that we have records that reflect each of four temperaments. Here are some pen-sketches of the author: Matthew, a tax collector, wrote for the Jews, focused on the kingdom of Jesus showing how this was foretold on the Old Testament. He is least known as a person, and his job was not highly regarded. Mark, an ordinary worker, wrote for the Romans, and emphasised Jesus as a servant. The gospel jumps around, highlighting incidents of deeds, not words, and reflects Marks close friend Peters energetic and impulsive character. Luke was a doctor, wrote for the Greeks, and emphasised the humanity of Jesus, and his actions. He was interested in people and a doer, a researcher. Finally, John, a fisherman, wrote a unique gospel to combat errors, concentrating on the divinity of Jesus. He was a contemplative, and apparently of an uncertain temper. By the way it is not certain that it was John the Apostle who was the author but someone very like him.
(see Okki-map 75)
Based on these sketches, the writers personalities each seem to be a combination of two temperaments, corresponding to the linking faculties as 162
shown. There is much deeper theology as to why there are four gospels, but this is one way of viewing it.
Four characters in the bible

And now lets consider the personalities of some Biblical characters. Tim LaHaye, in his book on the Spirit Controlled Temperament, emphasises how the key to becoming more Christ-like is to allow the Holy Spirit to keep on filling us (the neighbour influence) , overcoming the weaknesses of our temperaments and building on the strengths. He gives examples of people with each temperament. In his words: The Patriarch Abraham had a phlegmatic temperament. He was easy going and good-natured but dominated by fear. Twice he denied his wife because of what might happen to him. However, he was chosen by God and became a great leader. In the New Testament, The Apostle Thomas had a melancholic temperament. He is known as the doubting disciple because he would not believe Jesus had risen until he had cast-iron proof and could touch him. But from then on he was transformed. The Apostle Peter had a sanguine temperament. He denied three times he was a follower of Jesus but after Pentecost he became the leader of the whole church with consistency, control and no selfseeking tendencies. The Apostle Paul was a typical raw choleric. He started out life encouraging the persecution and murder of Christians. He was suddenly transformed to become one of the most ardent of followers of Christ.
(see Okki-map 76)
You can read more about these characters in the Bible. They are good to keep in mind as we wonder how we might walk the talk of our own beliefs and be potentially changed.
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Pivotal Paul Before leaving these characters, a few more words about St. Paul are in order. I have quoted him many times. The Acts of the Apostles tells us about his life, and his Road to Damascus moment is well known, even if he is not. He is the author of most of the Biblical letters to the early Christian churches. He is indeed pivotal in the history of the Christian church. Chapter 14 of St. Pauls letter to the Christian Romans is, I think, a splendid example of the sorts of problems that we need to defuse if we are trying to make sense of our differences and bring peace to our communities. Here are some from that chapter, Give a welcome to anyone whose faith is not strong, but do not get into arguments over doubtful points. Let us stop passing judgement, therefore, on one another and decide instead that none of us will place obstacles in any brothers way [or sisters!]... So then, let us be always be seeking the ways which lead to peace and the ways in which we can support each other. Within yourself, before God, hold on to what you already believe. Blessed is the person whose principles do not condemn his practice. You cant argue with this advice, can you? Good for anyone in both spiritual and secular life. But you should read the whole chapter to put it into proper context, and discover the nit-picking about eating food or when to worship that Paul was tackling amongst Jewish converts. Those are the small pinches that start the big crunches in relationships that we have talked about earlier.
Follow my leader
To end this chapter, lets take a look at spiritual leadership, and go back to Peter Kreefts book on the Bible, where he has a stimulating bit on the types of leader found in the Bible. All four of the Biblical characters we have just looked at were leaders in their own way. In Judaism (the religion of the Jews) there were three types of leader Prophet, Priest and King. Christians believe that Jesus fulfilled all three roles. Every society still needs all three types.
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It appears that we need to be led into... knowing Gods mind (prophet), doing Gods will (king) sharing Gods life (priest) Kreeft shows that all three can be identified in many factual and fictional stories and situations, which I have shown on the Octaikon.
(see Okki-map 74)
Notice how according to this placement of people, Peter of the Bible is a choleric rather than a sanguine as Tim LaHaye thought of him. Maybe he was really a bit of both. How do you see yourself as a leader?
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3-8 Lots of liturgies

I have found the Octaikon to be particularly helpful in unweaving the rich tapestry of my faith and appreciating the different ways of worship or liturgies, especially those that are Catholic. So that is what we will look at in this chapter. Liturgy is rather a daunting word it comes from the Greek meaning a work of the people. It refers to the rites and rituals that believers follow when they join together as church to worship, pray to, and learn about God and grow spiritually.
Four pillars of the church

We have a description in the Bible of what early Christians did when they met together to worship which still forms a model today. Paul in the book of Acts (chapter 2: v.42) describes a church as one in which scripture study, prayer, fellowship and breaking of bread (or communion) are equally important for spiritual growth. Many protestant churches use this structure to describe themselves as a foursquare church. One might expect such activities to correspond to the basic faculties of an individual, or the resultant personality types within the church especially the four piety types noted before. They fit well. As weve seen, scripture study appeals to the intellectual, thinking type; prayer suits the person who prefers to withdraw; the extrovert doer welcomes the practical aspect of communion and sacraments; and fellowship is the forte of the outward looking talker.
This 3-D Octaikon illustrates the four pillars. We need them all balanced and bonded for a sure foundation in any form of liturgy. They are certainly there in all the main branches of the present day churches, but with different emphases. We need to recognize and accept this.
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By way of contrast or comparison, let us have a look at the component parts of present day Catholic Christian services of worship.
Ready, steady, go!

The central form of worship of the Catholic church the Mass can cater for all our faculties, if we let it. Take a look at the Octaikon.
(see Okki-map 82)
We can sum it up the reasons for going to mass as follows: We go to Mass to be strengthened by God We listen to the readings and homily, and learn about our faith from them. We think about, then confess our sins, and confirm our beliefs. We talk to God and people through prayers, songs, and the peace. We give to, and receive the body of Christ. We leave ready to love and serve God and others built up, wised up, sorted out, and sent out as I have put it. The name Mass derives form the Latin words at the end of the service: Ite, missa est, which means: "You may go, this is the dismissal". Many Catholics (including us) wonder how they can make their children more aware of how the Mass works for them. Once we can do that, we might hear less of how boring it is! Non-Catholics might view it a more sympathetically and non-believers consider it less like mumbo-jumbo, perhaps. Maybe this presentation on the Octaikon could help to start explaining things.
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Seven sacraments
Sacraments are an integral part of Catholic Christian liturgies. What are they? A definition that has been indelibly imprinted on me from my Sunday School days is that they are external, visible signs of internal, invisible grace (unconditional help/love from God). The Anglican church has two, and so I was intrigued by the fact that the Catholic had seven. When I looked at them, it seemed that there was a sacrament for every stage or condition of life. There was one to: Start us off in the Christian life (rebirth) Baptism Confirm our decision Confirmation. Nourish us spiritually Eucharist. Pick us up when down Reconciliation. Create a family Marriage. Serve and lead the church Ordination. Heal us and prepare us to die (and live on!) Anointing Of The Sick.
If the Octaikon represents our overall life, its temperaments and faculties within the church, then these sacraments can be mapped as shown.
I have thought in more detail about two of these sacraments Baptism and the Eucharist, and so here is a summary of my thoughts.
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To be or not to be?
The sacrament of baptism is understood in different ways throughout the churches. My parents came from a strong Baptist tradition, with an unwavering belief that the sacrament was only for adults believers. My grandparents would not have been happy with the idea of infant baptism they would have considered our children to have been christened- named but not baptised properly. That had to come when they decided for themselves to become Christians. I dont want to argue one position or the other. Whatever ones understanding, I think Christians can be agreed that the Christian life proper starts by being baptised. It is for everyone, irrespective of how we are coloured. And although the different churches understand the form and timing of baptism in different ways, if needed, anyone can baptise someone, or be baptised, at any age.
On this topic, I simply had fun incorporating the Octaikon into a picture of a baptismal font. As I mentioned earlier, fonts or baptisteries are often eight sided, symbolizing the link between the physical and the spiritual.
Thank you well

That is a literal translation of how Flemish people say thanks Dank u vel. And that is one way of translating the word Eucharist. It is the central sacrament of many Christian churches, and can be referred to as the Lords Supper, or Holy Communion. Christians have interpreted the Lords Supper in a range of different ways from a simple memorial to the real presence of Jesus. There is lot to think about here, and a lot of deep theology. Perhaps again these different ways reflect our human temperaments and ways of viewing the world? The Catholic view is that the Eucharist is the churchs central and unique way we are spiritually fed and helped to become like Christ.
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This is another Artoc that shows the idea pictorially, and which can be explained as follows: through the priest, by the power of the Holy Spirit Jesus sacrifice is re-presented, and in a special way bread becomes Jesus body wine becomes Jesus blood and after consuming it, we become a better image of God.
Look back at the concept of the Trinity, and you should see how it corresponds to the three persons. Why should I represent bread as green, and wine red? Because bread is made from grain seed which symbolises the beginning of life, and wine is made from fruit the end of a natural cycle.
Colour me liturgical
To finish this chapter on liturgy, a word about liturgical colours. I particularly like the way the traditional churchs year is expressed in colours. Green is used for ordinary time, symbolising growth and hope; violet at Advent (the period before Christmas) and Lent (the period before Easter), symbolising penance; gold for special feasts and celebrations; and red, for the Passion and feasts of apostles and martyrs, symbolising blood and the Holy Spirit.
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There is some correspondence with the colours and faculties, as shown. Blue does not figure in the Catholic churchs scheme of liturgical colours, except that it is traditionally associated with Mary and that mention of tradition and Mary makes a good lead into the next chapter.
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3-9 Tradition and the D words

In the last chapter, we looked at some aspects of the outward ways in which Christians worship particularly Catholics and some of the reasoning behind them. In this chapter I would like to look briefly at the authority for this teaching that has been handed down (i.e. tradition), and show how the Octaikon has helped me to make sense of what seem to some people to be rather peculiar doctrines of the Catholic church my own denomination. I do not attempt to justify them but simply to map out the elements which perhaps can form a basis for talking about them. Doxy, dogma, doctrine, discipline. Do you know the difference? I didnt until I realised I ought to understand the various Christian churches by learning a bit about theology. To be frank, I was brought up to be very wary of theologians and their ideas, and so did little to try to understand them. Some of their doctrines, I was told, were just plain wrong and maybe, even, devil-inspired? Just so that you know in the science of religion (theology): doxy means opinion; dogma means a principle or law; and doctrine means teaching. Discipline is a branch of instruction. And religion means a system of faith (trust or belief) as defined by those four D words. Richard Dawkins idea that faith is belief in spite of, even perhaps because of, the lack of evidence is only a tiny bit right. Properly practiced, Christianity at least is based on a huge amount of circumstantial evidence. It is not blind belief. Dont be misled. My faith until I met Gilli was really one of accepting what had been handed on to me (the family tradition, so to speak) a bit blind, its true. I never rebelled, but passively accepted what I was taught, and am very grateful for my parents example. But then Gilli being a Catholic I had to start asking questions about what I really believed, and find answers. I had always been reminded of the Lutheran principle of sola scriptura, and that Tradition (with a capital T) and the doctrines it had engendered in the Catholic church were not a good thing. So I had plenty to think about. The answers came gradually, by being exposed to the reality of the Catholic Church warts and all, becoming a full member of it, and meeting all sorts of Catholics and people from other denominations.
Catch-all catechism
I was delighted when I discovered the Catechism of the Catholic Church CCC for short. What an amazing compendium of all that the Catholic church believes. I always like to find an overview of a topic, so that I can 172
see the big picture, and that is what the Catechism gave me. It is a model of organized efficiency, with every paragraph numbered and cross-referenced to all sorts of exotic sounding documents of the church magisterium that I had never (until then) heard of, let alone read. I can understand why some people are wary of such a tome. To what extent can you define all the tenets of a faith when you are dealing with mysteries some things that in part are indefinable? In this respect I am beginning to understand the Orthodox Christian point of view. Rather than write it all down, these Christians seem to put emphasis on handing on the teaching unchanged from the early church as a real tradition by example and practice as the Jews did. However, I think you have to have a go at definitions, and I have found the CCC very useful. As I studied parts of it, I realized that its division into four parts can correspond with the four main faculties of the Octaikon. Part 1 is about what we believe in our mind the faith we profess: Creed. Part 2 is about how we celebrate, or act out our faith through the Sacraments. Part 3 is about how we should live our Christian faith in the world in the first instance using our senses: Morals. Part 4 is about how we talk to God and let him talk to us expression: Prayer.
(see Okki-map 80)
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The Catholic Truth Society has produced a set of comprehensive catechetical resources, based on the Catechism, called Evangelium. It uses a colour coding for the different parts that is the same as the above. In the next sections I will look at three doctrines or traditions that are particularly Catholic, to see if the Octaikon can help present them.
Mary, Mary
Some of the more difficult doctrines for many Christians contained in the Catholic Catechism concern Jesus mother, Mary. While in Nepal, Gilli and I were privileged to know Fr. George Montague, who was a Marianist priest and a strong member of the charismatic movement. He had written several books about Mary, and on the Holy Spirit. He was also a respected scripture scholar. I found it very difficult to believe that his wonderful example could be based on mistaken doctrines, so I tried to learn more about them. What are those doctrines? The one that almost all Christians do accept is that of the virgin birth that Mary conceived Jesus through the supernatural power of the Holy Spirit not through Joseph, his father. Less acceptable is the Catholic belief that she remained a virgin (perpetual virginity), and therefore had no other children (Jesus brothers were in fact cousins, Catholics say). Then we come to two recent and more difficult ones. The doctrine of the Assumption states that at the end of her life, Mary was taken directly (assumed) into heaven. And the doctrine of the Immaculate Conception states that she herself was without original sin when her own mother conceived her naturally. To be able to understand these doctrines, you have to ponder the paradox that it was in fact God who was conceived in Mary constrained in her womb if you accept the Trinitarian formula that Jesus is God incarnate. Could that have happened in a body that was somehow sinful, and could it have been allowed to decay? Big discussion, this one. There are also disputes about what Mary should be called: Mother of God causes problems, although that was exactly what she was in human terms. And Mediatrix is another, if you consider that term as equal to mediator. There is only one Mediator between God and man, the Bible says. But Mary did mediate in the sense that she cooperated with God and said yes to his request for her to bear Jesus. We all act as mediators in that sense as we help others in their faith. 174
Fr. George helpfully explains that Christians should consider Mary as the Queen Mother as they did in those days. If Jesus was King, she as his mother could properly be given the title of Queen Queen Mother. Having chewed over these doctrines and explanations, I cannot find any real difficulty in accepting them, although there are still aspects I cant quite fathom. There is still mystery in it. I used the Octaikon to summarise the uniqueness of Mary in all her faculties, and came up with this.
(see Okki-map 84)
Ponder it awhile, and I hope youll see why I mapped the various Marian beliefs as I did. Maybe you will find it useful if you have catechesis on the subject. Note that I have contrasted Marys obedience and love on opposite faculties. I have often thought about the linkage between these two words, since Jesus emphasised to all his followers that if you love me, you will keep my commandments.
Ring and ring a rosary

Another doctrine a tradition that worries a lot of protestant Christians relates to the Rosary. Physically, it is a necklace of beads, used as an aid to meditative prayer. The concerns seem to be that it promotes ritualistic, superstitious prayer, and that it is far too focused on Mary. It is interesting to note, however, that many non-Catholics are recognising the value of the Rosary and how it can fulfil the various needs of the 175
faculties and can be a great aid to contemplation. And the idea of prayer beads seems to be widely used in other religions Islam for example. While using the rosary, Christians recall the life of Jesus in four sets of five episodes, as seen through the eyes of his mother, Mary. They are grouped as follows: The Joyful mysteries concern Jesus youth, as he was growing up and learning. The Luminous mysteries (instituted by Pope John Paul II) mainly cover Jesus teaching period. The Sorrowful mysteries recount the terrible things that were done to Jesus at the end of his life. The Glorious mysteries recount the wondrous events that, in effect, blow the mind. As these mysteries are contemplated, beads are passed through the hand, and three prayers are repeated to focus the mind: the Our Father, Gloria, and Hail Mary.
(see Okki-map 85)
To help remember the Mysteries, and see how they were related, I mapped them onto the Octaikon as shown. They seem to correspond quite well with the main faculty or temperament that seems to predominate. This representation might help in talking about this type of contemplative prayer with other people. 176
Stopping at all stations

One more tradition, and then we finish this chapter. A way of recounting and reflecting on the passion of Jesus (the events leading up to his crucifixion) is via the so-called Stations of the Cross, which you can see in all Catholic, Orthodox and many Anglican churches. Here I am reminded of the film, produced by Mel Gibson The Passion of the Christ, which graphically portrays Jesus last days. That was a controversial film, with many saying it was over the top unnecessarily graphic. But I cant help thinking it was true to life and a good antidote to the sanitised versions that are often portrayed. Whatever your opinion, the film was a great opportunity to make people aware of the enormity of the event. A small guide book was written by a Christian group about the film, answering 100 questions. It was distributed widely to cinema-goers as they left the film. Gilli and I with friends helped to hand out many copies in Oxford, and it was salutary to see the effect that the film had. People came out of the cinema shell-shocked and numb. The book was almost always welcomed, if not in a daze. It explains many of the scenes which otherwise seem obscure, as they are traditional (not mentioned in the Bible), and which form part of the fourteen stations. Here is one way of remembering the stations, linked to our faculties, and mapped onto the Octaikon.
(see Okki-map 83)
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Two stations relate to the mind: the Jews decision to kill Jesus, and Jesus decision to give up his Spirit (blue). Four stations tell us what he did while carrying his cross (red). Four stations tell us of people he met and who tried to help him (yellow). Four stations relate to what was done to him (green). There are plenty of other doctrines and traditions that I could look at, but I think these are enough to show how I have used the Octaikon to help begin exploring what can be difficult subjects.
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3-10 Spiritual symmetry

Having looked both at the Bible and Tradition as sources of Christian belief, I now want to take a short break from mapping multiple elements of concepts on the Octaikon, and consider some basic spiritual mathematics, so to speak. Many Christian beliefs and doctrines need this approach to understand them properly, otherwise we get our maths wrong and can come up with misleading answers. Implied in the shape and colours of the Octaikon is a balance and symmetry between the faculties, and body and soul. In the overall scheme of things, I think the faculties should all have equal weight. If they dont, were out of balance. You cant (or shouldnt) have one without the others. For this reason, I have always tended to map elements of a concept in a balanced way onto the Octaikon, so that each faculty has its fair share of elements. Sometimes this might not be really justified, and I may have tried to force a balance that does not exist but generally it does seem to work. As I looked at these ideas, some very basic underlying lines of symmetry or balance became apparent, some of which at first sight seem to be paradoxical. In the following examples, you will see that the so-called symmetries take three geometric forms: two sides of a coin (or piece-of-eight); two halves of one side; and centre and circumference of a circle. They can be interchanged, but I have used the way that seemed to represent each idea most naturally. Remember that, when using the Octaikon, we are often trying to express ideas in two or three dimensions, when they are in fact multi-dimensional or maybe a-dimensional i.e. outside of dimensions. If that seems to be getting rather obscure, dont forget that we live in a mysterious physical universe and nothing is quite what it seems. We are told in physics there are things like charms and quarks, ten dimensions, left-handedness, and half a spin. Even in all this weirdness, there appears to be an underlying symmetry or equal measure to it all, which leads researchers on in their quest for the ultimate theory of everything. So why should it be different in the spiritual realm? Maybe God represents the ultimate symmetry?
Both sides now...

You may remember the song with those words sung by Joni Mitchell. It came to mind when I was thinking about how to use the Octaikon to 179
represent two sides of the same coin. I have done this as crossed axes, and in these examples, I have orientated each of the two elements as an outer (horizontal) or inner (vertical) one as seems appropriate. Here are the graphics, followed by the explanations.
(see Okki-map 77)
The Bible was written by human effort under divine guidance perspiration and inspiration. It is neither a book that is the opinion of the authors, nor were they acting as typewriters under the hand of God. The truths in the Bible have to be interpreted through the eyes and times of the writers. You cannot have faith without works we must walk the talk. So much has been discussed, argued and fought over about this truth. Faith without works is dead. Works without faith will never produce life. There are two channels of faith scripture and tradition. No matter what denomination you choose, there will always be a body of opinion or set of books that explain scripture and that is the denominations tradition. The question is, which is the authoritative tradition? There are two responses to Gods grace individual and corporate. We are saved by God, through our own decisions, but we are also saved through the church as a community. God is a community. There are two essential aspects to becoming a Christian. You must believe, and you must be baptised. They dont have to happen at the same time, nor does one necessarily come first (I think!).
Half and half

Some other ideas seem best represented as being two halves of one face, and I have discussed some already. In these examples, the line of symmetry or balance is determined by which faculties are involved.
(see Okki-map 79)
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We must have both left and right segments of our brain to think properly. Both masculine and feminine aspects of our personality are necessary, and should be explored. We need both correct thinking and correct action in theological terms we need orthodoxy and orthopraxis. And here is one relationship I have not mentioned before Teilhard de Chardins idea of passivities and activities. He says we need to divinise them. If I am correct in understanding his thoughts, these two concepts represent our faculties. Both our interpretive and expressive faculties can operate passively or actively, so the symmetry is down the centre. His book, Le Milieu Divin, explains it all it is inspiring (but requires concentration!).
Centre or circumference?
There are lots of examples of ideas that contrast a centre and circumference. If we are on the circumference, we should know what lies at the centre. And if we know where the centre is, then we should find out what lies towards the circumference. Here are some examples.
(see Okki-map 78)
The basic rationale of the Octaikon we should be singing in two part harmony body and soul. God is at the centre of his creation or put another way: divinity is at the centre of humanity or yet another way Christ is at the centre or head of his church (the body of believers). What about truth? That can also be seen at the centre, with all the man-made ways of approaching the truth around the perimeter theories, hypotheses, allegories, symbols, analogies, metaphors and parables (these are not linked to the faculties). Thats the end of the symmetries and mathematics. Well now consider what happened when we lose that symmetry and become unbalanced.
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3-11 Black holes

So far, weve looked at mostly positive characteristics and gifts. We should now look at the weaknesses, faults and, yes sins those problems I listed in the introduction, and which got me motivated into writing this book. As I mentioned in part two, people and personalities have strengths and weaknesses because we live in an imperfect world. If the world were not fallen, then we would only show strengths, and there would be no terrorists, breakdowns and breakups, and we wouldnt need locks, police, drugs, health warnings or jails. Our differences would all be positive. For humans, a perfect personality is not necessarily one that is bang in the middle, but one that if on the periphery and showing only strengths can come over towards complementary faculty or temperament types as circumstances require. It would, after all, be rather boring if we all had the same outlook on life. Anyway, the different gifts do indeed seem to require different types of people, and Paul of the Bible reminds us that we are like different parts of one body the church and definitely different. The doer is the hands and feet, the observer the eyes, the talker the mouth, and the thinker the brain. I think we can say that Jesus would have had a personality in the middle, but capable of empathizing with all around him by being able to move out to the different distinct personality types on the periphery. However we are not perfect, with the result that the colours of our personalities subtract, and lead to black holes in the middle, instead of radiating light.
Many steps to the fall

So how do we explain the origin of this fallen world? How do we reconcile the fact that some people think the world is basically good, and others that it is bad? Here is a Christian viewpoint. The Biblical narrative, in the Old Testament book of Genesis, leaves us in no doubt that God created everything (through evolution or whatever), and that His creation was basically good and perfect. However, after God created man and woman in his image, we chose to put ourselves first before God, and as a result we lost our perfect personalities in a perfect world. The story and symbolism of the Garden of Eden covers all the faculties: God spoke; Eve saw; Adam ate; both knew more than was good for them good and evil. As a result the image of God in which we have been made has been tarnished, and we all live in a world full of strengths and 182
weaknesses that have coloured us sometimes bright, but often dull and murky. Here is one way my summary of expressing the Biblical account of the Creation and Fall a countdown to downfall. Youll need to read Genesis for the whole story. Love shown (God creates man and has his best interests at heart) Freedom of choice to return love (you are free to eat) Obedience required (but you must not eatbecause) Truth stated (if you do know both good and evil, you will die) Trust needed (that God does know best) Doubt sown (by evil, personified as the snake) Lie and deceit made (you wont die! God just doesnt want you to know as much as he does!) Jealously encouraged (why should God know more?) Temptation laid (if I do eat, I will know as much) Choice exercised (I will eat) Knowledge of evil gained (aargh!) More selfishness shown (Adam didnt stop Eve) Fear, anger, loneliness and all other weaknesses enter into our personalities.
Here are these stages mapped according to the faculties that seem most closely linked:
(see Okki-map 87)
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And here is an Octaikon that represents how these unfortunate states of affairs have crowded and clouded our soul.
What would you say was the root cause of all our troubles? Doubt, lying, disobedience or something else? Whatever your conclusion, we still do those things that alienate ourselves from God. In religious terms, we sin. Heres a teaching suggestion. You could use the Octaikon to show young people how the wrong things we now do darken our soul and body. Keep on writing them across the centre of a blank graphic, and our soul will become very dark! In the same way that all the small, seemingly insignificant loving thoughts, words and deeds build on each other to enable us to demonstrate Gods love in the world, so it is that the many, small, seemingly insignificant selfish ways we use our faculties can eventually lead to explosions of hate and violence or more mundane community problems like global warming.
What me sinhow?
People are always wary of describing something as a sin, so it is helpful to think about it. What is sinning? Is it anything we do that does not help us to become fully human? Or more fully like God, if we believe we are made in His image? The Christian church teaches that we can sin in thought, word and deed sins of commission, and also of omission. Since temperament types all have weaknesses some of us tend more towards sins of one type than others though of course we are capable of them all. So perhaps the thinker is predisposed to sins of thought; the doer to sins of deed; the talker to sins of word; and the observer to sins of omission he or
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she just doesn't do anything. Or maybe we tend to sin in the faculties over which we have less control?
Whatever the case, the different categories of sin that the church teaches correspond with our four faculties as shown.
Vicious vices
We have already taken a look at the seven virtues. Additionally, the church traditionally teaches that there are seven vices as a result of all this sinning. Here is an Octaikon showing the seven deadly sins.
(see Okki-map 88)
If sin starts in the mind and develops from there (as explained very well in the New Testament epistle of James), then it is not surprising that there could be an imbalance in the observing and thinking side of the Octaikon. If you think about it, envy, pride and avarice are all primarily sins of thought but unfortunately don't end there. Gluttony is too much input. Sloth is lack of action. Lust starts by looking. And wrath is most often expressed in words.
The ten commandments

Those laws written on tablets of stone may be old, but they are still relevant. So lets look at them. Like the characteristics of charity, the Old 185
Testament ten commandments are both positive and negative. There are seven do nots, and three dos, weighted as would be expected in favour of sins of commission. Of course, I have wondered how these might map on the Octaikon, and had a bit of trouble linking them up to the faculties or personalities, and what best corresponds to sins of thought, word, deed and omission. In the Octaikon below the vices area also included. The sins to which the commandments refer seem to me to correspond as shown (in black). Two having one God, and not murdering might seem an odd pair, but I think both are disobeyed as the result of what may seem a balanced personality, but in fact is very egocentric.
(see Okki-map 88)
If you think about the commandments in the same way that Jesus did i.e. that adultery begins in the mind perhaps they should all be put in the blue or in the green, even. How many times do we expose ourselves to temptation simply by putting our senses in the way of things we should not? Maybe there is no one place that you can plot them, and the important thing is simply to remember them. As we have discussed before, in the New Testament, Jesus reminds us of two key commandments that the Jews had, which sums up all these. ... you must love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength. and you must love your neighbour as yourself. That last bit is very practical, and doesnt expect too much of us. But lets hope we can love ourselves enough! 186
3-14 Dark matters

Now a look at how all those downsides to our characters effect our lives and the religions we practice. I could give examples from all religions, but I only want to relate direct experience so the examples are again mainly Christian. By way of introduction to this chapter, let me tell you of another face to the Himalayas which we experienced when we lived under them. Despite the beauty and majesty of Nepal, it was a place that showed the dark side of religion and the spirit world. There were several incidents that stick in the memory. On one holiday, Gilli and I packed up our estate car, left the children with our Didi (maid), and drove down to the Terai (the Gangetic plains), and went east to Darjeeling. We forgot to get the right papers, so the car was left at the Indian border, and we took a Tuk-Tuk (motorised rikshaw) the rest of the way up into the tea estates and had a great time. But the journey back was not so good. In Nepal again, we hit a cow. A herd was crossing the road, and one animal suddenly decided to double back and I could not stop in time. The cow, more calf, was alright it flipped into the air, bounced, and walked off a bit bruised. But the herdsman and neighbouring villagers were not amused. We had hit a cow, and cows are sacred! They expressed their displeasure by picking up rocks, shouting and menacing us. We would have been stoned had it not been for the fact that we had picked up an invalid Nepali and his wife, and they bargained for our safe passage. Their pleading worked, but the villagers nevertheless flung stones and dirt at us as we passed. We were shaken, expecting every police station we passed to wave us down. That was a clash with the local beliefs we would never forget. Those villagers did not know we were Christians probably just as well. Christianity in Nepal was suppressed. You just had to look at the laws they were a bit odd. If anyone was accused of trying to convert a national, they could get 6 years in jail. If they succeeded, they would get 7 years! Doesnt say much for the effectiveness of the evangelist, does it? But it says nothing about what happened to the person who was converted completely ostracised from society made the lowest of low castes, but at least not killed. Had we killed that cow, we would have served more time in jail than for killing a person.
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We were aware of the possible consequences of the law since our Didi and her son became Christians when we were there, and they had to be baptised in secret behind closed doors (along with our youngest son Nicholas, who was born in Kathmandu). That was a time when we were sailing close to the wind, and we were pretty blas about the risks we took at the time I did prison visiting for the church, and helped smuggle out messages in paperback books. Thankfully Nepal seems to have changed in respect of religion. Following the horrific episodes with the Nepalese Royal family and the Maoists, it is now no longer a tyrannical Kingdom, but a democracy. We are thankful for that. We can also be grateful that our own Monarchy, for all its faults, is benign although it has had its fair share of horrible episodes. Our Queen paid a state visit to Nepal before the downfall of the King there, which was a memorable visit for us and an opportunity to meet her. I particularly remember the Duke hoping that we were not planting any more of those bloody eucalyptus and pine trees. My colleagues and I said yes, we were but didnt get the chance to enlighten him. That was a pity! Anyway, I digress.
Religions root of evil?

Like people of all religions, the Christian church continues to suffer hardships in all parts of the world even if things are better in Nepal. Many people are killed for their faith. It may be the result of political ideologies, religions, inter-denominational rivalry, bigotry, ignorance, poverty, etc. etc. Christians need to support their persecuted brethren and help foster understanding and love among all those who oppose Jesus message of love. Here are some of the ways that the Christian church is oppressed according to the main faculty involved.
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(see Okki-map 89)
I realise the same things can happen to other faiths. We could consider the persecution of Hindus, for instance.
Historical cycles
When we were in Belgium, we had a memorable talk on the problems of conflict how it repeats itself in history. The preacher was in the army, so he should have known. His thoughts coincided with those of Kreeft in his book about the Bible. Our civilisations, they explain, go through a cycle of luxury, pride, disaster, suffering, repentance and blessedness. Sometimes the cycle sticks at the suffering. The Jews history repeated this cycle each time they left God and then returned to him. It is the same story for all of us today individuals and nations. Its not a message people want to hear, because it seems to say that we may partly to blame for tragedies that we experience.
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(see Okki-map 90)
The phases correspond to a certain extent with the faculties most involved, as shown. I believe that the circle can only be broken if we keep God at the centre of our lives, and dont eclipse him with ourselves. Again this is another issue of balance being needed. Jesus once refuted the suggestion that natural tragedies are the cause of our sins but it is also true that we are all responsible in one way or another for the global problems we face. That is what the Genesis fall is telling us.
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3-15 Get me out of here!

Having been suitably chastened by this reminder of some of our faults, you need not be downhearted. To begin finishing this book, Ill look at ways of tackling the fall and getting on our feet. Christians believe that we cannot do that by ourselves. We need help and encouragement. Here are some key ideas mapped onto the Octaikon.
Conflict resolution
I have listened to several talks Catholic, Orthodox, Anglican, and Protestant that touched on the subject of forgiveness. The same person who preached on conflict in Belgium also preached on forgiveness. It is another core idea of the Christian faith. We may not be able to forget, but we are asked to forgive. Every time Christians say the Lords Prayer, they ask God to forgive us our sins, as much as we forgive those who sin against us. To the extent that we forgive, we will be forgiven. That is a salutary thought. We are naturally in conflict within ourselves, and with one another. It is a result of original sin our fallen state. And the only way to overcome this conflict is by Gods forgiveness working in and through us. We cannot do it by ourselves.
Here is a bit more artistic Artoc using the Octaikon to represent this key concept. Hopefully the radiant light will penetrate all the dark aspects of our relationships.
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Radiant light
How exactly does Gods forgiveness work in us? To get an answer from the Christian viewpoint, there are some rather difficult and seemingly different concepts to be grasped about what exactly Jesus came to do. Why did God become one of us (Incarnation), suffer and die like us (Passion), and then come alive in supernatural form (Resurrection)? The simple answer is so that we can come alive like him. To explain what happens and why, there are four terms that Christians use they may make some peoples eyes glaze over with incomprehension, but they are concepts that need thinking about. Here is one way of understanding what they mean Atonement Making us at one with God body and soul. Includes the next three concepts. Redemption Paying for the sins (forgiving) that separate us from God. Reconciliation Restoring a relationship between us and God of peace and friendship. Salvation Saving us from ourselves and showing us how to be fully human, whole, made in Gods image, with only strengths. Here is another bit of Artoc to represent this idea. Christs light in the Christians soul is shown working outwards into our body in that sequence.
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In summary, for a Christian, all these terms mean that Jesus came into the world and allowed himself to be killed so that we all might live for ever, outside of time and space. No one word can fully describe this ultimate gift. It is a mystery. Our centre has to be filled by him his Light. He fills that black hole. But there are things we must do to allow light in and keep sin out.
Armour of amor
How do we continue to combat sin? Paul of the Bible, who started out life persecuting Christians, gives some guidelines. While in prison, he must have had plenty of time to look at Roman soldiers and their armour. This helped him come up with his allegory of spiritual armour (Pauls letter to the Ephesians 6:10-18), which is noted on the Octaikon. Some are defensive, and some offensive. Christians should wear them all. Here is a summary of Pauls allegory each piece of armour and what it means: Sword of the Spirit Put the Bible into practice to fight off evil and do good Helmet of Salvation Know that, whatever happens, God has already defeated evil. Breastplate of Righteousness Act in the right way to dull the barbs of the critics Belt of Truth Stick up always for what is true in thought, word and deed. Over-garment of Prayer (& praise) In everything, talk to God, listen to him, and thank him. The Shield of Faith Ward off the arrows of doubt by trusting God. Shoes of the Gospel of Peace Be ready and take the good news to others. Although Christians should put on all this armour, some pieces might be more easily wearable or needed by some faculties or temperaments than others. The thinker should fit well into the helmet of salvation. The observer should hold on more easily to the shield of faith. The belt of truth and the over-garment of prayer (and praise) should be more easily worn by the talker. And the shoes of the gospel, the sword of the Spirit and the breastplate of righteousness require action a natural for the doer. I drew the soldier as part of a presentation to make this idea more visually understandable for children.
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(see Okki-map 91)
Eight happy attitudes

If we do put on all this armour, then our attitude to life should change. So lets think about attitude the good sort. Jesus Sermon on the Mount included eight beatitudes. They are in fact complete guidelines, or happy attitudes, to living as God intended in a world that is not perfect making the best of it, so to speak. Although at first glance they may seem difficult to understand, an interpretation is given below which makes the meaning clearer based on one which the Christian writer Selwyn Hughes has given it in his well-known Bible notes. I have used one word to summarize each attitude.
(see Okki-map 63)
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Here they are, with a short explanation. Blessed are the poor in spirit, for theirs is the kingdom of heaven HELP! I can't make it all on my own! You provide, God the meek (gentle), for they will inherit the earth TRUST: I trust you, and will try not to do things my way those who mourn, for they will be comforted SORROW: I'm sorry forgive me for what I have done wrong those who hunger & thirst for righteousness, for they will be filled JUSTICE: I really want to do what is right, following your way the merciful, for they will be shown mercy GRACE: I want to think of others the way you think of me the pure in heart, for they will see God PURITY: I want to think only about good and creative things the peacemakers, for they will be called sons of God PEACE: I will help mend relationships when I find them damaged those who are persecuted for righteousness sake, for theirs is the kingdom of heaven ONWARD!: I won't give up on the above, even if it kills me A good book that puts these happy attitudes in the context of Jesus time, and develops their meaning is by Richard Rohr and John Feister Jesus Plan for a New World.
Passing across
Now to finish this chapter the previous section described ideas about how, from a Christian point of view, we can make the best of this life. But what happens when we die? What happens afterwards? Is there any hereafter? Are we still different from one another? In this last section I want to look briefly at these questions, and see if the Octaikon can help. Some say that the better we understand our mortality, the more fully we can live. A paradox if there ever was one. In a very thought-provoking book Hereafter, David Winter explains that there are three modern answers to what happens: The first is annihilation we go out like a light, finish, end of story. A second is the spiritualist view there is a spirit world some elements of human personality survive and can be communicated with but not for ever. A third can be called sentimental optimism a comfortable, vague, view that the deceased is in a better place at rest but we dont really know where or how.
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There is also a fourth answer the proper Christian view: resurrection. We can live again like Christ, body and soul. But the body will be new perfect and we will be out of space and time. If you can get hold of Winters short book, I am sure you will find it helpful it includes the scientific viewpoint as well as the religious. It prompted me to look at words beginning with trans (across in Latin). Remember, in part the Octaikon takes its form from a cross. Here are some definitions and my thoughts on the different words. Transgress violate or infringe a commandment. What we have been done by ignoring God and doing our own thing. paralyse faculties of. One way of describing what happened to Christ when he was crucified and killed. being conveyed across. Could be used to describe the passage from this life to the next i.e. death going through the immortal portal. make considerable change in form. E.g. from a chrysalis into a butterfly, or seed into seedling. After his resurrection, Jesus body was transformed in a special way. The physical world was no longer a barrier to him. Paul writing to the Corinthians (First Letter, chapter 15, vv 35-53) uses this analogy about our new body after death. go beyond the range/ domain/ grasp of human experience, reason, description, or belief. A useful descriptive word of spiritual things as in transcendental meditation. convey from one place to another. Sometimes used to describe the spiritual experiences that some people have. e.g. they were transported into another world. serve to communicate. Winter, in his book, quotes neuroscientist Dr. McKay as suggesting that our new body (after death) becomes a different and perfect transmitter of our personality.
Transfix
Transit
Transform
Transcend
Transport
Transmit
Transubstantiate change from one substance into another. Some Christians use the word to describe the change 196
of bread and wine at the Eucharist into Christs body and blood. Transfigure change into idealised form. After Jesus resurrection, this word is used to describe an occasion when his body literally shone. And lastly... Transmogrify Yes, it is a word! One meaning is to transform in an especially surprising manner. This might be the word we would use to describe our own death, if we could!
Many people have talked of near death experiences where they appear to travel down a tunnel towards light. Heres a representation with the Octaikon. So whats at the end of the tunnel? If we do cross over into another world, what is it like? Many religions attempt a description, such as the Norse valhalla (an ideal earthly world); nirvaha of Buddhism (a mode of being where passions are extinguished); and reincarnation (rebirth as another being into this world, until all desire gone and some form of hereafter is attained). As I understand it, the Christian view can be summarised as follows. After death our soul survives and our body is transformed in such a way that our personality lives on, fully expressed, perfected and recognisable as me, you or someone else in a state of heaven. The Bible states that it is wonderful beyond our imagination. Our rational minds are incapable of understanding it fully it is out of space and time. To quote Winter heaven is where God is, when God is (and hell, we might add, is being where God is not: an appalling concept). More mysteries and plenty to think about here. These all pose more questions. Who goes to heaven? Is it a question of selection? To quote Winter again, from a Christian perspective, the short answer is: those who have been forgiven their sins through the sacrifice of 197
Jesus Christ. We touched on the concept of forgiveness earlier. Christians say you just have to accept, believe, and act on that forgiveness. But what of people who dont know about Christ, or dont understand what he came to do, and just follow their conscience? We are told to leave that to God, as God is perfectly just. There is plenty about this in the Bible. Try Pauls letter to the Roman Christians, (2: 14-16). But I must stop here, as this is not a theological treatise. So how could I represent, with the Octaikon, this view of our body and soul after death if we believe thats what happens? Perhaps one way is to imagine the plain graphic, not simply visible by reflected light in two dimensions as on this sheet of paper, but somehow dimension-less, formed from light itself. Holographic...
Go on exercise your creative faculty, and have a go imagining it!
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3-16 Respecting other faiths

Before finishing the book, I must consider in this penultimate chapter one issue that is a major cause of our imbalances and lack of bonding. As you have seen, when it comes to spiritual matters and how these are expressed as religion, I have put forward mainly the Christian viewpoint. Why? Because I believe it expresses the truth most fully. But even that viewpoint sees the truth in different ways. So where does that put other religious viewpoints, or those with none? That is a question I have thought long and hard about, and still do. We can have different viewpoints, but surely there is only one true thing we are viewing? If the spiritual world is a mystery, and can never be fully understood with our ten faculties, then I agree with the idea that all religions do have elements of truth in them, and all have their illusions and delusions. I was given a book on optical illusions one Christmas, which was fascinating. It occurred to me that the examples only seem illusory when we think in the two dimensions on the page. If we keep in mind the real world of three dimensions, then we can ensure that we are not deluded. And if we accept that there are more dimensions to existence than just three spatial ones, and that all religions channel some of the truth, then we must look at our world from all those points of view. Are the gods crazy? I started out mentioning the film The Gods must be Crazy. There is a lot to be learnt from it, not least that it is we humans who are crazy! Crazy for not learning from our mistakes and from each other. A devout Moslem, Hindu, Buddhist, Christian or atheist all should believe that his or her viewpoint is true. And we should be glad when others stick up for what they see as the truth, and learn from that. But it is a difficult attitude to have I have found it very difficult I still do. Immediately we think that we have the whole truth and nothing but the truth, we want to defend it at all costs. Often that means we go on the offensive, and that can become brutal. But who are we defending (or offending) the truth, or ourselves? The truth can take care of itself. But that does not mean we should not tell it as we see it, but of course with love which means listening to others to see things as they do and just accepting that. Let God be the judge. Judge not and you shall not be judged. Jesus said in the Bible. Paul echoed that in his letter to the Roman Christians, if you remember. A friend in Nepal, Melinda, gave me an autobiographical book by a Jesuit Carlos Valle called I am Collecting Rainbows. I only read it after I had 199
written most of this text, and was delighted that it reflects many ideas I have covered here. Valle is a Spaniard who spent most of his life in India, and he has much to say about what he has learnt from Hindus, Moslems and Buddhists. He finishes his book with a Buddhist Zen koan (a paradoxical riddle that aids contemplation). Paraphrased, it was about a person who was worried about what he should be in life, and asked a guru. The guru asked his name. Joe Bloggs was the reply. The guru then replied Then just be Joe Bloggs! We can only be who we are. So here is a look at some other religions, and how I have used the Octaikon to help summarise their beliefs.
SOS saving our souls

One way of explaining the development of many religions can be found in the Lion Book of Religions, which I found helpful. It suggests that when humans first became aware of a spiritual side to life, they were primarily monotheistic (believing in one God), worshipping (paying homage) through offerings or sacrifices as a means of protection or salvation (saving the soul/spirit). As itinerant groups became more settled, specialised priests, rather than heads of families or tribal clans, became responsible for making sacrifices. Over time, such priesthoods became dominant, and also belief in many deities (polytheism) or forms of God developed. In effect, the priests began to control salvation through ritual sacrifices to the God/gods that only they could carry out, as in Brahmanism which developed from Vedantism /Hinduism. Only relatively recently, around 600 BC, there were revolts against such priestcraft and four approaches to religion developed and continue today. Buddhism (salvation by losing all desire) developed in Buddhism itself and Monasticism Monism(salvation by union with the Absolute) developed in Taoism, Neo-Platonists, Spinoza, Sufis (from Islam), Idealism and Unity Ethicism (salvation by right actions) developed in Zoroastrianism (pre-existing), Jainism, Confucianism, Aristotle, Stoics, Humanists and Liberal Judaism. Atheism(salvation by doing what makes you happy) developed in Charvakas, Epicureans, Atheists and Existentialists. Here are these four approaches corresponding to the four main faculties of the Octaikon: 200
(see Okki-map 93)
Christianity says that salvation is fundamentally a free gift from God, and is not earned. But at the same time, many Christians accept that there are elements of what is true in all these approaches to salvation. And they also acknowledge that, in the past, there has also been corruption in the Christian priesthood, leading to the current divisions/denominations.
Islamic pillars
Let us now look briefly at specific teachings of two religions. Here is how I think a Moslem might map the five pillars of Islam on an Octaikon. The pillars are that all Moslems must: Make a confession of faith (shahada). Pray five times daily at specified times (salah). Fast mainly in the month of Ramadan (sawm) Give alms in proportion to his property (zaka) Make a pilgrimage to Mecca once in his lifetime (hajj)
Some Moslems add a sixth Jihad spiritual struggle
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(see Okki-map 94 and 95)
That last additional pillar is on everyones mind, these days. Lets remember that we all need to struggle spiritually but for balance and bonding with our brothers and sisters from every part of the rainbow.
Buddhist paths
And here is a very brief explanation of Buddhist beliefs with the eightfold path mapped on the Octaikon. We are told that Gautama Buddha (born 560 BC) discovered Four Noble Truths on his third night of meditation under a Bo (fig) tree. The first truth is the knowledge that we all suffer. The second is that suffering originates in desire and ignorance The third concerns release from suffering and reincarnation The fourth is the way to remove suffering via the eightfold path
The eight steps of this path are as follows: Right knowledge or understanding. This includes recognition of the Four Noble Truths Right attitude or thought a mental attitude of goodwill, peaceableness, avoiding sexual desire, hate and malice Right speech lying, useless chatter and gossip are outlawed. Speech must be wise, truthful and helping reconciliation. Right action embraces all moral behaviour. Murder, stealing and adultery are especially prohibited. Right occupation means that ones way of living or livelihood must not be harmful to others.
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Right effort evil impulses must be prevented, and good ones fostered, so that noble thoughts, words and deeds are developed. Right mindfulness or awareness, means careful consideration, not giving into desires in thought, speech, action and emotion. Right composure is achieved by intense concentration, which frees from all that holds a holy man back in his quest for Nirvana and release from suffering. This is one way of mapping the eight steps, so that each is on a faculty. They dont all match the characteristics of the faculties, but there is some correspondence, and it makes a useful summary. Where would you map them?
(see Okki-map 92)
Two questions to consider. Who or what helps a Buddhist to follow the eightfold path? What is Nirvana the presence of something good or the absence of something bad, or neither?
Vedic levels
And lastly a philosophical concept rather than religious. Very recently, I have been attending a practical philosophy course at the School of Economic Science in Oxford, learning a bit about ancient Eastern philosophy. Some of the ideas were new to me and a bit difficult for my western mind to grasp. For example, according to Advaita Vedanta philosophy there are three tendencies or forces (gunas) acting in nature which are always present in our lives. 203
Sattwa is that force which is illuminating and sustaining. It is associated with: being, existence, purity, reality, entity, lucidity, peace, consciousness. Rajas is that force which is creating and moving. It is associated with: motion, energy, passion, activity, ideas, change, excitement. Tamas is that force which is regulating and dissolving. It is associated with: form, control, resistance, inertia, sleep, darkness, steadfastness, reliability. According to Sri Shantananda Saraswati, a follower of this philosophy, a metaphor for these forces is a house in which we live. I have modified it somewhat as follows, and enlisted the Octaikon to visualise it.
(see Okki-map 108)
We need to use the whole house to live a fulfilled life. On the flat roof, which is light, fresh, and quiet, we can refresh and refocus ourselves (meditation). We inhabit the rooms when daily work is to be done and only descend to the cool basement to sleep. If we only live life working in the rooms and basement, we may have an idea of the wonderful rooftop views but we will eventually suffer from various weaknesses of an overactive and unrested body, mind and heart. If we only live in the basement, surrounded by foundations, we will have no idea what the upper rooms and roof are like and they will become uncared for and inaccessible. The question we need to ask ourselves is are we looking after all three parts of our house? Remember, a good roof protects everything under it. But you need well ordered rooms to live and work and the foundations must be kept firm and unyielding. 204
3-17 Keeping on exploring

So here we have come to the last chapter in this roller coaster ride a whirlwind tour of other peoples ideas and concepts which have both stimulated my idea of the Octaikon, at the same time being explored and explained by it. I hope you can now understand the rationale for the faculties, and can see how they and the other characteristics linked to them could be of use to you and others in understanding who we are, how we behave, and what we believe. For me this has been a journey of a lifetime, speeding up in the last 15 years, and it still continues as I learn more and more and never cease to be amazed as new ideas and concepts arise, and old ones re-emerge. I would like to finish up by mentioning my latest discoveries the work of two very different people Rupert Sheldrake and Ken Wilber. Sheldrake is a scientist a biochemist who is exploring new concepts of how we have form, extending the boundaries of who we think we are. And Wilber is a so-called integral philosopher who is exploring ways in which the philosophies of the ages can be synthesised into what he has called A Theory of Everything A tall order that! Both these people recognise and value the teaching of religion, in particular Christianity, and the importance of keeping body and soul together to accept and embrace both the physical and spiritual, the scientific and religious. As a Christian, I support that approach, but always test what new ideas may emerge to help us on our journey. If they agree with Christs message of God as Love, then I try to embrace them. If not, then I hope I will still respect them. Sheldrake and Wilbers ideas have been mentioned earlier, and I will not discuss them further, but end with an allegory that I have written, inspired by their work. It develops the Octaikon into a three dimensional island. I hope you enjoy thinking about it, whatever your faith, or none. Keep on exploring and relating to the people the islands in your life! In this allegory, Archipelago = different groups, nations or the whole world. Island = you (body and soul), your family or community. Coloured segments (forests) = your Octaikon faculties or abilities. White peak = your soul or goal in life. Haze/cloud/air = spirit and Spirit Forested slopes = going upwards increasing levels of ability, consciousness, or spiritual development 205
Forest strata = different states of consciousness Ocean = cosmos, morphogenetic fields Waves = coming inwards increasing interaction with island shore. Ocean bed = the ground of all being our divine source.
Islands of life
(see Octaikon Islands of Life)
Our lives are like tropical forested islands, set in a cosmic ocean. Our island shores are the faculties of our body, and at the centre, a hazy mountain peak is our soul (or goal in life). Neighbouring islands are other people, a vast archipelago, all connected by the seabed. The purpose of our lives is to care for and enjoy our islands and those surrounding us, discovering how they are made, what they are made for, who (or what) makes them, and to eventually become at one with the maker. Our lives start out on the beach quite literally, if the early stages of evolution are true. We journey around the island, jumping back and forth, depending on which of our faculties we need to use. Usually we use the faculties from several beaches at once.
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On the evolutionary scale of things, we start at the creation and perception shores, and only later are we able to use the other faculties. The same applies at the scale of civilisations, communities, and in our own individual lives from birth to death. Whatever the scale, one way to discover and develop our island faculties is to journey inward and upward. Its not a straight line, but a zig-zag, spiralling and narrow path that sometimes descends and turns back on itself, and sometimes scales shear cliffs. These journeys of development (or consciousness) take different times, depending on the faculty and the terrain above its beach. All islands are different in the extent of their faculties. We may prefer (or find it easier) to climb one slope than another, and not all our island will be explored and developed evenly. But the more we use all the slopes, the easier it becomes to explore. The higher we journey, the more conscious we become of our island, see all the beaches, and appreciate the paths we have taken, or need to take in the future. Not only that, the easier it will be to visit each slope since they become closer and closer, and more integral. There are tunnels that intersect and interconnect the island, starting from caves that go into the heart of the mountain and wind around all over the place. You need to be someway up the slopes to find and use them. They are dark within, needing light, and full of surprises! Paths are not always easy to find in the tropical forests. Sometimes on our journeys, it helps to stop and climb the trees, if possible right to the canopy, so as to become better aware of where we are. It is not easy to clamber into the crown, nor is it possible to stay up there for long! You might fall out and lose consciousness!
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The islands peak is steep and often surrounded by rain, mist and cloud (of unknowing) but the views are magnificent once you come out of them. On a clear day you can see for ever. Care is needed to avoid falling back down, until you have wings to fly! So thats one journey of discovery but life is a paradox. You also have to journey outwards from your island, into the depths of the ocean. It can be difficult to get past the breakers, but the further out the calmer it becomes, and easier to navigate. Out at sea, you appreciate the outline of your island as you never could from the land. And you begin to understand all the ocean life around you. From the pattern of waves, position of clouds and direction of winds, you can discover the types and location of other islands in the archipelago (just like the Polynesian islanders do). The cosmic ocean that connects you to other islands has more surprises. It is from the sea bed (the ground of all being) that the islands are created, like volcanoes, and appear above the surface. And it is the ocean (morphic fields), blown into waves, evaporated into clouds, transported by the wind, falling as rain that forms rivers and streams flowing back to the sea, and help make each island unique in form and character. Keep on sailing and navigating, and you can visit and actually discover other islands and their inhabitants. The more you know your own island, the more you will be able to help others discover their own, climb their mountains, and celebrate the profound fact that we are all dependent on one another no man is an island, entire of itself said John Dunne. So it seems that we all have to make these two journeys together one inwards and upwards, the other outwards and deeper, to discover, care for and enjoy our islands and their maker. We cant do it alone we need help We need Love.
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Bibliography
This bibliography lists all the books referred to in the text, and also others that I have read that have helped me.
Alford, Helen J. (O.P) and Michael J. Naughton. Managing as if Faith Mattered: Christian social principles in the modern organisation. University of Notre Dame Press 2001. 336pp. ISBN 0-268-03462-1 A considered look at how our faith and ethical standards should influence work practices and decisions in the workplace. Anon (Editors of Catholic Exchange) . A Guide to the Passion 100 questions about The Passion of the Christ. Passion Outreach. www.xt3.com. Catholic Exchange 2004. 82pp. ISBN 0-9547321-1-1. If you have seen this film, this book is an excellent explanation of the scenes. Anon. Evangelium Catechesis resources. Catholic Truth Society. For information on this and other information about the Catholic church, visit this webpage, and explore others: http://www.cts-online.org.uk/Evangelium.htm Anon. Philosophy Works (1) new light on life. Arcturus. 2006. 111pp. ISBD 1-84193-524-7. A handy booklet with philosophical tips to practical living that follow the School of Economic Sciences Practical Philosophy course. There are two other volumes Anon. The Cloud of Unknowing a new translation by Clifton Wolters. Penguin Classics. 1961. 143pp. An old edition you would need to buy a newer one! A classic devotional text, which takes a bit of digesting. In bite-sized chunks! Anon. The Worlds Religions a Lion Handbook. Lion Publishing. 1982. 447pp. ISBN 0-85648-187-4 An excellent reference book, written from a Christian perspective, but very sympathetic, balanced and inclusive. Our copy was brought in Nepal, and certain images related to Mohammed had been blanked-out with marker-pen! Argyle, Michael. The Psychology of Interpersonal Behaviour. Penguin Books. 1994. ISBN 0-14-017274-2. A classic text. If you want a detailed analysis of how we relate to each other, by a professional, this is an excellent book. Accessible and very interesting. Argyle, Michael. The Social Psychology of Work. Penguin Books. 1990. pp.396. ISBN 0-14-013472-7. Another classic text by this author. A very interesting text that explains the social factors that influence our experience of work. Essential reading for any manager. Belbin, Meredith Team roles. Information on this idea can be found at: http://www.belbin.com/belbin-team-roles.htm
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Bennett, David W. Metaphors of Ministry: biblical images for leaders and followers. Baker Book House Press/Paternoster Press. 1993. 205pp. ISBN 0-8010-2091-3 / ISBN 0-85364-719-4 Fascinating summary of all the images used in the bible, with a comprehensive table. Brand, Dr. Paul and Philip Yancey. Fearfully and Wonderfully Made. Hodder and Stoughton. 1985. 210pp. ISBN 0-340-25955-8. If you want an idea of the physical and spiritual parallels of how our bodies work, this is great. Dr Brand is a relation of mine. Buzan, Tony. The Mindmap Book: radiant thinking the major evolution in human thought. BBC Books. 1997. 320pp ISBN 0-563-37101-3 Explains all forms of manual mind-mapping. Full colour throughout, and great for getting an idea of the techniques. Catholic Religious Orders. For more information on Wikipedia, see: http://en.wikipedia.org/wiki/Catholic_order Collins, Fr. Pat. Preface by Dr. Jack Dominian. Mind and Spirit: spirituality and psychology in dialogue. Columba Press. 209pp. ISBN 185607-542-7 An excellent and balanced overview of the topics, looking at the latest research into related topics. A must read. Corbett, Steve and Fikkert, Brian. When helping hurts: how to alleviate poverty without hurting the poor, and yourself. Moody Publishers. 2009. 230pp ISBN -13: 978-0-8024-5705-9. An excellent book that looks at concepts of poverty, principles to be followed, and strategies to take from a Christian perspective. Cornwell, John. Darwins Angel- an angelic riposte to The God Delusion. Profile Books. 2007. 168pp. ISBN 978-1-84668-065-6 Very witty defence of religion in response to Dawkins book. Crabb, Dr. Larry. Understanding People: reaching deeper through biblical counselling. Marshall Pickering. 1987. 224pp. ISBN 0-55101629-9 Has a useful analysis of personality. Crean, Thomas. A Catholic replies to Professor Dawkins. Family Publications 2007. 160pp. ISBN 978-1871217704. One of many rejoinders to Prof. Dawkins The God Delusion this one from a Catholic viewpoint. The author is priest in the Dominican order. De Mello, Anthony SJ. The Song of the Bird. Gujarat Sahitya Prakash, 1982. 219pp. This is a lovely book full of contemplative stories from the East. One of my favourites. Get it if you can. Dawkins, Richard. The God Delusion. 2006. 406pp. Bantam Press. ISBN 0-593-05548-9. Summarises Dawkins view of religion, as it gradually became clear in his books on evolution. Although he may be a good biologist, he is not a theologian. Worth reading to understand where he is coming from. I scribbled agitatedly on most pages of my copy.
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Edwards, Betty. Drawing on the Right Side of the Brain: How to unlock your artistic talent. Harper Collins Publishers. 1993. 254pp. ISBN0-00638114-6 If you are not good at art, but would like to improve, this is highly recommended. Fairtrade. You can find more information on this initiative at: http://www.fairtrade.org.uk/ Fleetwood, Peter. Listening to the non-believer. In: Priests and People pastoral theology for the modern world. Theme: Christian Unity, Islam and Non-belief January 2003. pp.19-23. The Tablet Publishing Company. ISSN 00009-8736. A very helpful article on dialogue between believers and unbelievers. This issue also has other excellent articles on the theme. Fortune, Don and Katie. Discover your Childrens Gifts. A parents handbook to recognize and develop your childrens God-given gifts. Chosen Books. 1989. 296pp. ISBN 0-8007-9151-7 See comments below. Fortune, Don and Katie. Discover your God-given Gifts. Chosen Books. 1989. 296pp. ISBN This and the previous volume are very good. They will enable you to identify your and your childrens gifts and take practical steps to use them fully. Foster, Richard. Celebration of Discipline. Study Guide Edition. Hodder and Stoughton. 1989 276pp. ISBN 0-340-73521 A clear coverage of meditation, prayer, fasting, study, simplicity, solitude, submission, service, confession, worship, guidance and celebration. Has study notes for groups Forward by Delia Smith. Francis, Leslie J. Faith and Psychology: personality, religion and the individual. Darton, Longman and Todd 2005. 154pp. ISBN 0-232-525447 Clearly and carefully explains links between personality and Christian ministry, and the research on which it is based. Has a practical MyersBriggs type test. Recommended for reference and self-study. Full Gospel Businessmens Fellowship International. The origins of this group is inspiring read Demos Shakarians book The Happiest People on Earth he is the founder. Http://www.fgbmfi.org/ Gaarder, Jostein. Sophies World. Pheonix. 436pp. ISBN 1-85799-291-1 An excellent introduction to philosophical thought through a gripping story about a girl called Sophie and an enigmatic philosopher called Alberto Knox. A best seller Gladwell, Malcolm. The Tipping Point: how little things can make a big difference. 2000. 279pp. ISBN 0-349-11346-7. Popular book on how ideas suddenly take off, and the sorts of people and circumstances that are required. Bit dense in places.
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Gould, Stephen Jay. Rocks of Ages: science and religion in the fullness of life. Vintage. 2002. 241pp. ISBN 0-099-28452-9 A very good expos of the idea of Non-Overlapping Magisteria (NOMA). Useful read, even if you dont agree with the idea (I dont) Guinness, Alma. Marvels and Mysteries of the Human Mind. The Readers Digest Association Ltd. 1997. 336pp. ISBN 0 276 42039 X An excellent coffee-table overview of how our brain works, as only Readers Digest know how. Goyder, David. Facing up to Reality: a rational approach to the Christian faith. 1989 93pp. Churchman Publishing. ISBN 85093-171-2. My father-in-law wrote this. It may not be easily available. It is a very good approach based on his conclusions while having to answer questions from his colleagues at work. Ask me for a PDF. Griffiths, Bede. The New Creation in Christ. Meditation and Community. Darton, Longman and Todd. 1992, 111pp. ISBN 0-232-52014-3 Fr. Bede Griffiths was a Benedictine monk who set up a Christian ashram in India. The book explains his meditative approach. Rupert Sheldrake spent time at his ashram. Hamilton, S. Laurence and Peter N. King. Tropical Forested Watersheds Hydrologic and soil response to major uses and conversions. Westview Press, Boulder, Colorado. 1983 168pp. Has the article about the 4Ms: myths, misinformation etc. Sorry out of print. Very interesting if you are into forests! Hampson, Michael. Head versus Heart, and our gut reactions. Mapping the different ways we engage with the world. O books 2005. ISBN 1 903816 92 0. A practical application of the Enneagram. Good compliment to Rohr & Eberts book. Herrman, Ned. You can find more about his ideas in the following PDF article: http://www.herrmann.com.au/pdfs/articles/TheTheoryBehindHBDI.pdf Note: Herrman uses colours to explain his brain quadrants that are different to the Octaikon. As far as I can gather, the colours have no significance. Heywood, Andrew. Political Ideologies: an introduction. Second edition. Macmillan Press. 1998. 364pp. ISBN 0-333-69887-8 My daughter Esther had his for her social anthropology course. Lots of very helpful summaries of the different ideas, and not too heavy to read. Hinton, Michael (abridged by). The 100-Minute Bible. The 100-Minute Press, Myrstole Farm, Canterbury, Kent, CT4 7BD. UK. 2005. 50pp. ISBN 0-9551324-0-1 and 978-0-9551324-0-7. See also www.the100minutepress.co.uk. Excellent overview can indeed be read in 100 minutes written in the form of a Biblical narrative. Hocken, Peter. Blazing the Trail: where is the Holy Spirit leading the Church? Bible Alive 2001. 160pp. ISBN 0-9540335-0-7. An easy and exciting read by this Charismatic priest. Makes you want to do something, and tells you how.
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Hodgkinson, Brian. The Essence of Vedanta: the ancient wisdom of Indian Philosophy. Arcturus. 2006 230pp. ISBD 0-572-03202-X. A good introduction. Although clearly written, some of the concepts may be difficult to grasp. The author is a facilitator at the School of Economic Science in Oxford. http://www.schooleconomicscience.org/ Honey and Mumford learning styles. The following websites will provide information: http://www.ruby3.dircon.co.uk/Training%20Files/Theory%20Pages/learni ng%20styles.htm http://www.peterhoney.com/ Huggett, Joyce. Listening to God. Hodder Christian Paperbacks. 1986. pp 240. ISBN 0-340-39274-6 This author has written a lot of books on the topic of prayer. If you want to know more, especially on contemplative prayer, this is a good book to start with. Hughes, Selwyn. Every Day with Jesus- Jan/Feb 2004. Thriving Spiritually. Crusade for World Revival (CWR), Waverley Abbey House, Farnham, Surrey, UK. One of Selwyn Hughes bible study notes always with fresh insights Hughes, Selwyn. Every Day with Jesus- Nov./Dec. 1989. Relationships. Crusade for World Revival (CWR), Waverley Abbey House, Farnham, Surrey, UK. One of Selwyn Hughes bible study notes with excellent observations on relationships Hughes, Selwyn. Every Day with Jesus- Sept./Oct. 1997. Keeping your Balance. Crusade for World Revival (CWR), Waverley Abbey House, Farnham, Surrey, UK. One of Selwyn Hughes bible study notes about the topic of this book. International Bible Society editors. The Holy Bible New International Version. Hodder and Stoughton. 1984 1251pp. A good inter-denominational version, used by many churches. Johnson, Sarah. Daring to be Different: being a faith family in a secular world. Darton, Longman and Todd 2004. 189pp. ISBN 0-232-52398-3 An easy to read, practical, light-hearted look at ways to build and express the Christian faith together in a family. Johnson, Dr. Spencer. Who Moved My Cheese: an amazing way to deal with change in your work and life. 2002. 95pp. Vermilion. ISBN 0-09181697-1. Great read for air journeys, all about change. Typical of what you can find in airport bookstores. Jung, Carl. For information about Jung and his ideas, here are some websites for starters: http://webspace.ship.edu/cgboer/jung.html (Boerees article) http://en.wikipedia.org/wiki/Archetype http://en.wikipedia.org/wiki/Carl_Jung Keating, Fr. Thomas See the following excellent website for information on his contemplative
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teaching: www.contemplativeoutreach.org, Kreeft, Peter J. Catholic Christianity: a complete catechism of catholic beliefs based on the Catechism of the Catholic Church. Ignatius Press. 1997. 426pp. ISBN 0-89870-798-6 This makes the standard Catechism much more readable. Kreeft has an excellent way with words. Unfortunately lacks an index. Ask me if you want one Kreeft, Peter J. You can understand the Bible: A practical and illuminating guide to each book of the Bible. Ignatius Press 2005. 327pp. ISBN 1-58617-045-7. A stimulating and balanced look at the Bible, with lots of interesting comments. Kreeft writes with wit and insight. LaHaye, Tim. Spirit Controlled Temperament. Kingsway Publications. 1997 188pp. ISBN 0-902988-36-X One of the texts that helped me crystallise my ideas for the Octaikon. He uses the basic Hippocratic temperaments to discuss the effect of the Holy Spirit in perfecting them Lennox, John C. Gods Undertaker has science buried God? Lion Publishing. 2009. 224pp. ISBN 978-0-7259-5371-7 This is the best counter to Dawkins and other atheistic attacks on religion. The author is both a theologian, and a scientist mathematician. Although the book gets into all topics in depth, it is not difficult to read. Highly recommended Lewis, C. S. The Four Loves. Collins Fount Paperbacks. 1990 128pp. ISBN 0-00-620799-5. A classic text, not always that easy to read, but explaining in depth the difference between agape (charity), eros, familial love, and friendship. Libreria Editrice Vaticana. Catechism of the Catholic Church. Revised Edition. Geoffrey Chapman. 1999. 778pp. ISBN 0-225-66867-X Amazing, comprehensive and fully structured reference of Catholic doctrine. Not an easy read if you buy, get Kreefts version as well. Lumsdaine, Edward and Monika. Creative Problem Solving: thinking skills for a changing world. McGraw-Hill International Editions. 1995. 491 pp. ISBN 0-07-113478-6 Highly recommended text if you want to know how we think and analyse problems. The authors are engineers, and it is very practical. Luft, Joseph and Harry Ingham. The Johari Window. http://en.wikipedia.org/wiki/Johari_window This article gives a brief introduction and explains how you can work out the windows. Main, John. The Joy of Being daily readings. Darton, Longman and Todd. 1987. 62pp. ISBN 0-232-51731-2 These reading have been selected by Clare Hallward with an introduction by Laurence Freeman. Very inspirational! Margerison and McCann Team Management Wheel. A wealth of information about this idea can be found at this website: http://www.tms.com.au/tms07.html
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McGrath, Alister. Dawkins God: genes, memes and the meaning of life. Blackwell Publishing. 2005. 201pp. ISBN 1-4051-2538-1. One of several antidotes to Dawkins ideas. Read before you launch into the God Delusion. McGrath, Alister, with Joanna Collicut McGrath. The Dawkins Delusion. Atheist fundamentalism and the denial of the divine. SPCK. 2007. 78pp. If you manage to read through Dawkins The God Delusion, then read this afterwards to clarify things and get your balance. It will only take a morning. Meadows, Donella. State of the Village report. http://www.miniature-earth.com/ Montague, George T. SM. Our Father, Our Mother Mary and the Faces of God; a biblical scholar speaks out on a controversial subject in todays church. Franciscan University Press. 1990. 174pp. ISBN 0940535-28-9 If you are curious about Marian doctrines, this is excellent. We knew Fr George in Nepal. Lovely person, wonderful doctrines. Montague, George T. SM. Still Riding the Wind learning the ways of the Spirit. Revised Edition. Resurrection Press, Mineola, New York. ISBN 1878718-22-3 1995. 109pp. A modern spiritual classic, which is very clear about the role of the Holy Spirit in the Christians life. Myers-Briggs Type Indicator. For general information about the background of this idea, go to: http://www.myersbriggs.org/ For examples of the questionnaires and more, go to the Consulting Psychologists Press website: http://www.cpp.com/products/mbti/index.asp OMahony, Gerald. Finding the Still Point: making use of moods. Exploring Prayer: series editor: Joyce Huggett. Eagle, Guildford. 1993 91pp. ISBN 0-86347-110-2. All about very practical ways of tackling times when you are depressed or overstressed. Written by a Jesuit with experience. Oppenheimer, Stephen. Excellent interactive map of the peopling of the world. http://www.bradshawfoundation.com/stephenoppenheimer/ Ozaniec, Naomi. Teach Yourself Meditation. Hodder. 2006. 199pp. ISBN 978-0-340-92940-7 Covers all types of meditation from a practical angle. A good reference on the topic. Pervin, Lawrence A. and Oliver P. John. Personality: theory and research. Eighth Edition. John Wiley & Sons. 2001. 621pp. ISBN 0-47135339-6 Another book that our daughter Esther had on her social anthropology course. I took it over when she finished, and found it very good.
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Radcliffe, Timothy OP. What is the Point of being a Christian. Burns and Oates. 2005. 218pp. ISBN 0-86012-369-3 A collection of essays about various aspects of the topic. The one on truth is very good. Fr. Timothy is a member of the Blackfriars Dominican community in Oxford. We discussed this in our Mens Group. Richardson, Don. Eternity in Their Hearts startling evidence of belief in the one true God in hundreds of cultures throughout the world. Regal Books. 1984. 223pp. ISBN 0-8307-0925-8 Another author we met in Barbados. Really fascinating look at all cultures that seem to have an inbuilt understanding of God. Robbins, Stephen P. Organizational Behaviour; concepts, controversies and applications, Second Edition. Prentice Hall International. 1983. 564pp. ISBN 0-87692-393-7 No relation. Picked this up cheap very good if you want a textbook on how organizations work. Rohr, Richard and Andreas Ebert. The Enneagram a Christian Perspective. The Crossroad Publishing Company. 2004 A very intriguing read, and clear explanation of this rather mysterious idea. Rohr, Richard. Everything Belongs: the gift of contemplative prayer. Revised and updated edition. The Crossroad Publishing Company. 2003 186pp. ISBN 0-8245-1995-7. Another book we looked at in our Mens Group. Full of thoughtprovoking and mind expanding ideas. Rohr, Richard with John Feister. Jesus Plan for a New World. The sermon on the mount. St. Anthony Messenger Press. 176pp. ISBN 978-086716-203-5 A very good explanation of the sermon on the mount and the beatitudes. Half the book is dedicated to explaining how to interpret the passages in context of life at Jesus time. Russell, Edward. Design for Destiny the science of the future Neville Spearman.1971 SBN85435 221 X. 189pp. A fascinating alternative view of how we are organized through so-called electromagnetic Life-fields. Not cranky, worth reading! Sheldrake, Rupert. The Sense of Being Stared At and other unexplained powers of the human mind. Crown Publishers. 2003. 370pp. ISBN 978-1-4000-5129-8 Covers the wide variety of unexplained phenomena that the author has been researching. If you read this, you will want to read his new Science of Life. Sheldrake, Rupert. A New Science of Life fully revised 3rd edition. Icon Books. 2009. 370pp. ISBN 978-184831402-1 A fascinating and thought provoking book, which explains the ideas of morphic resonance and morphogenetic fields as an explanation of form. The author is a reputable biochemist prepared to push the limits of traditional science.
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Smith, Adrian B. The God Shift: our changing perception of the ultimate mystery. 2004. 258pp. The Liffey Press. ISBN 1-904148-47-6. I thought this was very good. Challenges the way we perceive God in light of various factors: knowledge, science, theology, morality, revelation etc. Buy it and be stimulated. Stockley, David. Drug Warning. An illustrated guide for parents, teachers and employers. Optima. 1992. 221pp. ISBN 0356 209806. Was a good, comprehensive guide to the subject.
Swanson, Kenneth. Uncommon Prayer: approaching intimacy with God. Hodder and Stoughton. 1989. 243pp. ISBN 0-340-50259-2. One of the books that got me thinking about the idea of the Octaikon. He argues that we should all try to experience four pieties: aesthetical, sensual, intellectual, and emotional. Teilhard de Chardin, Pierre. Le Milieu Divin. Fontana Religious. 1968. 160pp. ISBN unknown. I feel as though I have a great empathy for this scientist/theologian. I love the way he writes, but dont always grasp what he has to say. But intuitively I get the idea. Lovely! Tresidder, Jack. Dictionary of Symbols: and illustrated guide to traditional images, icons and emblems. Duncan Baird Publishers. 1997. 240pp. ISBN 1-900131-62-5 Great book if you want explanations of all sorts of symbols. Great to dip into. I used it to get an idea of all the symbology associated with the Octaikon. Turner, Diane and Thelma Greco. The Personality Compass: a new way to understand people. Element Books Limited. 1998. 303pp. ISBN186204-285-3. Found this book in Oxford, and said Aha! Compulsive purchase. I enjoyed it. Tyrell, G.N.M. The Personality of Man new facts and their significance. Pelican Books. 1954. 2295pp. ISBN An old text. Despite its title, it mainly looks a extra-sensory phenomena. Very interesting. Little has changed in understanding. One of the many Pelican titles my father-in-law, David Goyder, referred to in writing his own book. Uys, Jamie. The Gods must be Crazy. DVD. Columbia TriStar Home Entertainment. E-1701-UK-S. If you have never seen this film (and the second one), get this DVD and laugh. Lots of lessons to be learnt, and a whole range of character types to analyze. DVD has a feature film which is a great antidote to the rather idealised view of the Kalahari bush people. Valles, C.J. SJ. I am collecting Rainbows. Gujarat Sahitya Prakash. 1955. 149pp. This was given to me by a friend in Nepal, but I only read it when I was just about to complete this book, many years later. It is a lovely autobiographical note by a Jesuit living in India, with great cross-cultural observations.
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Wansborough, Henry editor. The New Jerusalem Bible: readers edition. Darton, Longman and Todd. 1990. 1463pp. ISBN 0-232-51930-7 My favourite version of the bible its nice to read old, well-known passages in different words. Wilber, Ken. A Theory of Everything: an integral vision for business, politics, science and spirituality. Shabhala. 2001. 189pp. ISBN 1-57062855-6 Ken Wilber describes himself as an integral philosopher. His ideas are challenging. He tries to integrate everything in a very thoughtful and inclusive way. Also see his website: http://www.kenwilber.com/ and Integral Life: http://integrallife.com/group/integral-life-spiritual-center Winston, Robert Editorial Consultant. Human: the definitive visual guide. Dorling Kindersley Ltd. 2004. 512pp. ISBN 104053-0233-X Fantastic coffee table book with everything you ever wanted to now about people. It will set you back a few quid, but worth it. Winter, David. Hereafter- a new look at an old question. What happens after death? Hodder Christian Paperbacks. 1977. 93pp. A very readable, short book that clearly explains this controversial topic in a very balanced way. May be out of print, but in libraries. Worth looking for. Womens Aglow. A vibrant charismatic group, like the Full Gospel Businessmens Fellowship International http://www.aglow.org.uk/ Wood, Derek. The Barnabas Factor: the power of encouragement. Intervarsity Press. 1988. 159pp. ISBN 0-85110-480-0. A very good, readable, look at how encouragement can help change lives.
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ANNEX 1: Development of the graphic.

(from Octaikon: an educational model of human faculties available on the website) Many of the concepts I studied, while developing the Octaikon, distil down to two or four descriptors or multiples eight or sixteen, in the form of intersecting axes or circular arrangements. Where descriptors are plotted opposite each other, they tend to contrast, whereas those adjacent show similarities. Pairs of descriptors are either treated as discrete extremes or formed continuous variables. I also had to consider how to represent spiritual ideas along with these physical factors, so as to incorporate the concept of a human having both body and soul. These ideas often seemed to be thought of as concentric rings, but with an indefinable overlap. Many representations are more variable in conception and have fewer common factors. After some experimentation, I decided on a graphic table or map, in the shape of an irregular octagon, derived from five squares and four triangles. This seemed the best compromise to represent the different relationships of factors, and allowed the outer parts to represent the body, and the inner part to represent the soul. It could be easily drawn on a computer using vector graphics, and text or symbols added as required.
A further and final development was to avoid use of lines to define the shape (and not interfere with any text), using a circular spectrum of colours that would serve to emphasise contrasting or complimentary elements. To generate this, I used four basic colours for the outer squares (red, yellow, green and blue) with appropriate intermediate colours. It was relatively easy to decide how to assign the colours, given that their sequence was fixed, and only one orientation seemed to be the best psychological fit for all the faculties. To contrast the soul from the body, the central square was kept white, merging into the surrounding colours, so as to emphasise the indefinable boundary between them. This formed a satisfactory graphic, where the colours and shape were as minimalist as possible, allowing superimposed text or symbols to be easily read.
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ANNEX 2: How to make resources

ELECTRONIC DIAGRAMS
All the pages and diagrams as Okki-Stuff on the website are available as Powerpoint slides. You can re-size, modify and animate the vector drawings and the text so that they can be used in your own presentations.
LAMINATED OCTAIKONS
A blank Octaikon can be printed out at maximum size on A4 paper and then sealed with clear plastic using a laminator for annotating with a whiteboard marker. Okki-maps and Artoc creations can also be laminated for use as drinks mats, etc. Cut around the eight sides of the diagram, seal, and then cut around away from the paper to ensure a waterproof edge.
OKKI-BLOCS
Wooden blocks can be made from 44mm x 44mm pine. Carefully saw off cubes using a mitre jig at 90. Ensure the sides are square and the same dimensions by sanding to size. Use the mitre jig at 45 to make triangular blocks. Ensure that the square faces are the same dimensions as the cubes. Sand until smooth, rounding off edges and check that the cubes and triangular blocks all fit together properly. Make a square tray for the blocks using MDF board, one for the base, onto which is glued another with the Octaikon shape cut out of it using a jigsaw. If you want to make a selfholding magnetic version, buy 16 x 3mm diam x 4m magnets. Using a 2.5 drill, make holes in the exact centre of each adjacent face just a bit deeper than the magnet.
Make sure that the two magnets on each block have opposite poles (north and south) facing outwards (you may need to mark polarity with an indelible markers). Push the magnet into the hole so as to be flush with the surface of the wood. Paint the blocks using acrylic poster paints. Suitable magnets are available form www.first4magnets.com
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Octaikon - Keeping Body and Soul Together

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As you read this book, refer back to this diagram if you need to be reminded of the Octaikons faculties. A.

. Marcus J. Robbins 2010

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About the book

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About the author

Nick, Gilli, Marcus, Esther, Adrian, Anna. 2003

If you have any queries, please contact me at: marcus.robbins@virgin.net

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PART 1 THE MODEL 1-1 So whats an Octaikon?

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Four main faculties

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Four linking faculties

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Two intersecting faculties

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1-2 And who is Marcus?

Beware of red underwear

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Not so mellow yellow

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Author and family with observer. Nepal 1980s

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Ponder in the blue yonder.

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1-3 How is it used?

What forms can it take?

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Pre-learning kindergarten stage

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Learning the model primary stage

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Learning the model secondary

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Exercising the faculties

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