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Realizing The Heavenly Jerusalem: Yitzhak I. Hayutman
Realizing The Heavenly Jerusalem: Yitzhak I. Hayutman
rtf
REALIZING
The HEAVENLY
JERUSALEM
.(Yitzhak I. Hayutman, B.Arch, M.CRP, Ph.D (Cybernetics
Abstract
The issues of the Middle East conflict are complex and psychologically
loaded, pertaining to questions of identities. They include questions of the
future of Zionism, which has become ossified in a political mold (sec. 2.1).
The complexities of Israeli society are connected to major world divisions
and its own divisions can be exacerbated, rather than relieved, by a partial
peace process (sec. 2.2). Examining peacemaking, we can distinguish
between piecemeal peace, concerned only with political factors and
territorial issues (sec. 3.1) and comprehensive or "Holistic Peace" concerned
also with cultural issues and encompassing psychological and cultural
change, in other terms with "Human Recon-struction" (sec. 3.2). Examining
the possible means for such peace making, we examine various forms of
Conversion (sec. 3.3) and techniques of Conversation that build
understandings (sec. 3.4), drawing implications from the cybernetic
.Conversation Theory
By exploring the implications of the symbol of the Heavenly Jerusalem
in relation to Zionism (sec. 4) we come to the possibility of redefining
Zionism as the movement for the Actualization of the Heavenly Jerusalem.
The history, and potency, of this symbol is presented in twelve "gates" or
stages from Genesis to our times (sec. 4.1 - 4.12). Utilizing some Kabbalistic
and cybernetic insights, the "Heavenly City" is then defined as the "City of
.(Understandings" (sec. 5
Following the Psalmist's description of the pilgrim's aim, the
implications of the symbol are defined in terms of the ideals of learning,
peace, civilization and systemic comprehension of the world (sec. 6). These
ideals, in turn, are applied to some concrete problems of the Middle East and
to placing Zionism in a universal context (sec. 7). An illustration of a
possible old-new mythology, based on the image of the Heavenly Jerusalem,
is then drawn (sec. 8), leading to a "redemptive scenario" that illustrates how
the problems of Israel could be solved by a new enlightened Zionism
aspiring for the Heavenly Jerusalem (sec. 9). (There is a detailed list of
.(contents at the end of the paper
Page CONTENTS:
1 Abstract.
1 Acknowledgment
2 Introduction. .1
2 The Problem. .2
3 Mental Conflict and Identity Crises. 2.1
5 Complexity and Interdependence. 2.2
6 Peace-Making and Human Reconstruction. .3
6 Piecemeal Peace-Making in the Middle East. 3.1
7 Comprehensive Peace, Holistic Peace and Healing. 3.2
7 Conversion. 3.3
7 Conversion - The Jews. .3.3.1
8 Counter-Conversion - The Palestinians. .3.3.2
9 Double Conversion and "Passing Over". - 3.3.3
10 Conversation. - 3.4
Conversational Methodologies and Conversation Theory.10 - 3.4.1
Ideological Reorientation and Symbolic Construction. 12 - 3.4.2
.12 3.4.3 - Conversation-supporting Environments.
13 Heavenly Jerusalem and the Old-New Zion. .4
14 4.1. Heavenly Jerusalem and the story of Genesis.
15 4.2. Heavenly Jerusalem and the Kingdom of David.
15 4.3. Heavenly Jerusalem and the Prophets.
15 Heavenly Jerusalem and the Second Temple. .4.4
16 4.5. Heavenly Jerusalem and Early Christianity.
17 4.6. Heavenly Jerusalem in the Talmud.
17 4.7. Heavenly Jerusalem and Islam.
18 Heavenly Jerusalem and the Kabbalah. .4.8
19 4.9. Heavenly Jerusalem and Shambhala.
19 Heavenly Jerusalem and Marxism. .4.10
20 4.11. Heavenly Jerusalem in early Modern Zionism.
22 4.12. Heavenly Jerusalem, Holism and the Whole Earth.
24 The New Heavenly Jerusalem - Heaven, Havannah and Bniyah. .5
25 The Heavenly Jerusalem and Future Zionism. .6
26 The Heavenly Orientation and Aliyah. 6.1
6.2 (Torah & Shalem) Teaching wholeness - A New Torah from Zion. 27
27 Shalom, Bniyah & Havannah) - Building Bridges to Peace.) 6.3
28 Bniyah & Ir) - City Building and Urban Living.) 6.4
29 6.5 (Hibur & Yahad) joining together - Mosaic Patterns.
29 Consequent Implications of the symbols. .7
Teaching Wholeness & City Building) - Designing Civilization. 30) 7.1
Building Bridges to Peace & Joining Together) - Encouraging Federalism. 30) 7.2
City Building and Urban Living & Joining Together) - The Earthly Jerusalem.31) 7.3
31 Yahadut & Teaching Wholeness) Israel and the World.) 7.4
38 References.
39 Notes.
Acknowledgment:
The initial insight for this essay came from a book by John Michell, and it was his
positive response to the first and later versions that encouraged me to continue through many
revisions and improvements. Indirectly, this work was much inspired by my two great
teachers, Buckminster Fuller and cybernetician Gordon Pask.
Many friends helped through the many versions, notably Prof. Joseph Ben-Dak (who
commissioned the original paper), Dr. Morgan Thomas and Dr. Itil Asmon. Thorough
editorial help was given, in earlier stages, by David Justman and by Elizabeth Pask. This final
version was edited, improved while also translated to Hebrew by Tirtsa Arzi. I thank them all
and take the sole responsibility for the remaining obscurities, which would have been tenfold
if not for their kind help.
1. Introduction.
This paper is a revision of a paper presented at an International Workshop on "Peace
Thinking and the Middle East Conflict" held at the University of Haifa, 19-24 June 1978
(between the Sadat visit and the conclusion of the protracted peace process with Egypt). The
original paper set forth proposals for the ideological reorientations necessary for securing
peace in the Middle East, together with a methodology for achieving these reorientations. The
approach advocated is cultural rather than political. This has become even more pertinent now
that the agreement with the Palestinians has been signed, thus concluding the Camp David
accord. Now that the political process has entailed most of what would be expected of it, it is
becoming more apparent that the cultural problems have not been resolved.
An equally grave issue is the survival of Zionism, and of ideology altogether, among
Israeli Jews - because this is the ultimate question of Israel's survival. The military and
political struggle against the Arabs, and with it the difficulty for winning recognition for
Israel worldwide, has ossified Zionist thinking and tied it to the narrow mold of "Political
Zionism" which the current conclusion of the political process has made no longer relevant.
Yet while Zionism has become ossified through the Arab-Israeli struggle, the world has
changed greatly. Communism has disappeared, religious fundamentalism has increased,
nationalism has revived in a threatening way, and the ecological threat has grown, stimulating
a new world ideology, combined, in the more affluent places, with a "New Age" ideology.
This paper shows that all these developments have a profound meaning for Zionism, calling
for a new type of "Cultural Zionism" (literally, "Spiritual Zionism") which can bring a new
age for Zionism as a leading global ideology.
Also unresolved is the problem of Jerusalem, and this problem is likely to increase,
becoming the tinder box that may explode and shatter the fragile peace agreements. In the
current step-by-step, piecemeal, peace process, Jerusalem has been left as the last issue. Our
holistic approach takes Jerusalem as the starting point and elevates her to be the kingpin of
Zionism as a global ideology.
2. The Problem.
It is an old and ongoing debate whether the Arab-Israeli conflict is essentially territorial
or religious and cultural-psychological. Rationalists portray it as a mere territorial struggle to
which "land for peace" transactions can bring a settlement. (This position implies not just that
people are more important than land but often that land issues/fixations are old-fashioned, fit
only for "backward" people like Arabs or religious-"messianic" eccentrics).
But the issues are never separate. For example, the late Anwar Sadat, who repeatedly
stated that the problems of the Middle East conflict are "70% psychological", has regained
100% of the Sinai by asserting that "every inch of the Sinai is sacred".
The issue of land sanctity, which was weak in the expanses of Sinai, strengthens in the
area of "the territories" and is becoming focused in Jerusalem. This issue will have to be
admitted both in inner Israeli debate and in international negotiations. It will become apparent
that symbolic factors are as important as economic or territorial factors and, hence, that there
will be need for symbolic transactions and construction, and even ideological reorientations,
for the resolution of the conflict.
It is also possible, even common, to recognize cultural or psychological issues, but to
advocate separation of the "rational" and "emotional" (or "mythological") sides of individuals
or nations and between them. Even scientists commonly divide the psychological factors into
mutually exclusive cognitive and affective domains. In our view, it would be more useful to
use a system-theoretic perspective (i.e. Conversation Theory) which views the psychological
field as made of interdependent systems of (syntactic) concepts, controlled by (semantic)
social memories, which are themselves controlled by perspectives of identities, and which can
all get changed through structured conversation (see sec. 3.4.1). We can then discuss
problems of rationality and of identities as being not mutually exclusive but complementary.
When we say that the conflict is too complex or irrational, this may mean that from the level
that we are compelled (even by ourselves) to look at it, we find ourselves incapable of seeing
solutions, or even of viewing the problem as a whole. The point is that we are not detached
observers; we actually identify with some party to the problem. This identification keeps us at
a level in which no meta-systemic observations are possible and an overall perspective cannot
be gained.
(There has also been some upsurge in secular Zionism, brought about by the attacks on
Zionism from outsiders. The defence of Zionism has taken the form of re-adoption of
traditional Zionist settlement practices, as well as a flight into the perception of inevitable
persecution of Jews by the outside world. These two tendencies were originally contradictory,
but now, however, they may combine in a self-destructive trapping state. In this state Zionism
becomes backward-oriented, losing touch with global concerns and the spiritual movements
of the end of the twentieth century.)
3.3 Conversion.
In the distant past, religious conversion was often pushed by the changing masters of this
land 5, but at present religious conversion is a fairly rare, made mostly by individuals who
choose this move carefully. But the term may apply also to change of ethnic or ideological
identity. Many antagonists of Zionism called for "dezionization" of the State of Israel, which
is a sort of conversion. This possibility tends to be disregarded, for it is against the rules of the
game. Yet underlying the thesis of dezionization is the realization that ideology and symbols
are crucial, that they affect even the most pragmatic leaders. Thus the concept of conversion
can be appreciated as an experience that entails both renunciation and affirmation, which can
exercise and enliven values and beliefs which are often forgotten or taken for granted in
everyday life.
It is the earthly Jerusalem where the new battle for Israel's soul is being fought. In spite of
all Israel's past attempts, it is certain that "the problem of Jerusalem" will not disappear, and it
is in Jerusalem that contemporary Zionism is forced to confront problems which it has
avoided for decades and to seek solutions for its deeper problems, in particular:
1) Peaceful co-existence between Jews and Arabs and among the Abrahamic religions.
There is no way to avoid pluralism, even for those not yet able to comprehend it.
2) Maintaining a coherent and edifying image for this rapidly expanding and
extremely diverse city.
3) Developing and synthesizing new insights, human relations and understandings out
of this diversity.
References.
Ashby, Ross (1956). "Introduction to Cybernetics". London. University paperbacks.
Augustinus, Aurelius, Saint. (1963). "City of God". Trasl. Wand.
Avnery, Uri. (1968). "Israel Without Zionists". MacMillan. N.Y.
Baigent, Michael & Leigh, Richard. (1989). "The Temple and the Lodge". Jonathan Cape.
Corgi paper back 1990.
Barne'a, Aharon and Amaliah. (1989). "Lalekhet Shevi" (Captivation). (In Hebrew).
Barnett, H.G. (1953). "Innovation: The Basis for Cultural Change". N.Y. McGraw-Hill.
Beer, Stafford (1975). "Platform for Change". Wiley, N.Y.
Blake, William (1804). "Milton" and "Jerusalem".
Buber, Martin (1957). "Elements of the Inter-human Contact". Psychiatry 20.
Bunyan, John (1678). "The Pilgrim's Progress". numerous editions.
de Chardin, Teilhard (1955). "The Phenomenon of Man". Fontana.
Douglas, Mary (1973). "Natural symbols". Vintage Books.
Doxiadis, Constantin (1968). "Ekistics: An Introduction to the Science of Human
Settlements". London. Hutchinson.
Dunne, John (1972). "The Way of All Earth". N.Y. MacMillan.
Elam, Yig'al (1977). Hibur bTsiyonut ("a treatise in Zionism" - in Hebrew) Emda 24 & 25.
Gove, Walter (1975). "The Labeling Perspective", in Gove (ed): The Labeling of Deviance.
N.Y.
Hame'iri, Avigdor (1941). "Tel Aviv Shel Ma'ala" (The Heavenly Tel Aviv), in Bar-Drora
(ed) "haBonim haRishonim" (the first builders), Meyasde Tel Aviv. In Hebrew.
Hypolite, Jean (1969). "Studies on Marx and Hegel". London.
Hayutman Y.I. (1975). "The Abraham Federation: a proposal for a radical Solution to the
Arab- Israeli Conflict". Reprinted 1992, the Hayut Foundation. POB 8115 Jerusalem
Hubbard, Barbara (1993). "The Revelation: Our Crisis in a birth". Foundation for Conscious
Evolution, P.O.Box 1941, Sonoma CA 95476.
Idel, Moshe (1985) "Jerusalem in Jewish Medieval Thought". In a book by the Ben Tzevi
Foundation (in Hebrew). English version available from the Academy of Jerusalem.
Khayutman (Hayutman), Y.I. (1981): "The Cybernetic Basis for Human Reconstruction: with
Application for the Middle-East". Ph.D. Dissertation, Brunel University, UK.
Lovelock, James (19979). "Gaia: a New Look at Life on Earth". Oxford University Press.
Lovelock, James (1988). "The Ages of Gaia". Oxford University Press.
Michell, John (1972). "The City of Revelation". London, Abacus. Updated version
"Dimensions of Paradise".
Michell, John (1975). "The Earth Spirit". London, Thames and Hudson.
Michell, John (1986). "Dimensions of Paradise". Thames and Hudson.
Michell, John and Rhone, Christine (1991). "Twelve-Tribe Nations and the Science of
Enchanting the Landscape". Thames and Hudson.
Pask, Gordon (1975). "Conversation, Cognition and Learning". Amsterdam, Elsevier.
Pask, Gordon (1976). "Conversation Theory: Application in Education and Epistemology".
Amsterdam, Elsevier.
Pask, Gordon (1981). "Organizational Closure of Potentially Conscious Systems", in Zeleny
(ed) Autopoiesis: A Theory of Living Organization. New York, North Holland.
Robinson, John (1989). "Born in Blood: The Lost Secrets of Freemasonry". London, Arrow
Books.
Smuts, Jan (1926). "Holism and Evolution". 1973 reprint, Greenwood Press.
Stevens, Wallace (1955). "Like Decorations in a Nigger's Cemetry" in the Collected Poems.
London.
Stringer, E.T. (1976). "The Secret of the gods", London, Abacus.
Trungpa, Chögyam. (1988). "Shambhala: The Sacred Path of the Warrior". Shambhala Books.
Yaron, Zvi (1974). "The Philosophy of Rabbi Kuk". Jerusalem. (in Hebrew).
Note: No references are given here to the numerous mentions in this essay to notions from the
Hebrew Bible, the Talmud and Midrashim and from Kabbalistic sources. Primary sources in
English are scant. On the whole, these also represent a different universe of discourse, best
accessible through the Hebrew language.
Notes.
(1) Characteristically, while the two movements appear to their adherents as mutually
contradicting, from a perspective on another level they may be saying the same
thing in different, and potentially complementary, ways. Verbally (logologically, in
the sense of Kenneth Burke) "settlement" and "peace-making" or "reconciliation"
are much the same thing. Both land and a conflict can be settled. While some
people see the land as primary, others see the people. Some people like to draw
moral distinctions between preference to the land or to the people, but for those
who appreciate integration, both the land and the minds of the people should be
settled harmoniously (the Shalom-Shalem or "holistic peace discussed in the paper).
(2) A "trapping state", in cybernetic usage, is the response pattern of a system that is in
a deteriorating situation and which tries to correct it by employing a pre-
programmed repertoire of corrective moves which only tend to worsen the situation.
(This is in line with what has often been called the counter intuitive behavior of
complex systems -- when pressed, a system may not only not yield, but may
overreact against the pressure with traditional responses). A vicious circle is thus
set up that is likely to cause the breakdown of the system. In such cases, an outside
observer sees that the system has become coupled to a part of its environment,
which now behaves like a "shadow" of which the system has not learnt to be
cognizant.
(3) These categories do not coincide, and it is more accurate and relevant to divide
these two camps to "of Islamic countries origin" (yotz'ei artzot hamizrah which is a
common appellation) and "of Christian countries origin". This accurate latter
appellation is not used at all, and this marks a particular blind spot in Israeli self-
perception, whose chiefs (in institutions and the academia) are generally secular
Jews of Western descent. The secularity is prevalent in this century in traditionally
Christian countries but it is not so in Islamic countries ("traditionally Moslem
countries" are still very much Moslem countries).
(4) The Law of Requisite Variety, (Ashby, 1956), has been much cited by Stafford
Beer when discussing solutions to the world's problems (Beer, 1975). Pask's
constructs (sec. 3.2) are illustration of the requisite dialogical matching of the
answer to the question.
(5) The Hashmona'im Kings of the Second Temple period coerced the people of
Edomea, Philistina and the Galilee to convert to Judaism. The Roman-Byzantine
empire later forbade Jews to live in Jerusalem and later all people had to be
Christians. Many converted to Islam after the Moslem conquest. It is evident, from
Jewish customs (e.g. candle lighting on Friday night and Hannuka) that survived till
recently and from recent genetic studies that many of the Palestinians are of Jewish
origin.
(6) The word "Myth" has very different connotations for different schools of thought,
in some negative and in some positive. Thus Barthes (1973) shows how the
concepts of the bourgeoisie are "myths", but presumably his own (largely Marxist)
analysis and beliefs would seem to him and his followers as perfectly rational.
Others would see Marxism and even rationalism as fantastic myths. In other words,
"myths" are generally the beliefs of the others, be they respected or ridiculed. Some
forms of psychotherapy and of mysticism try to reveal one's own beliefs as myths -
and a genuine conversation may do the same, which is perhaps why such
conversations are so resisted and rare.
(7) To take a very small-scale example: There is a Talmudic Saying: "Whoever says
something by the name of its originator - brings redemption to the world", which
links the awe-inspiring concept of "Redemption" with very feasible and practical
behavior. The Talmudic study is based on this approach, and all the discussions
pertaining to current rulings quote opinions of sages who quote the scriptures and
derive from them pertinent new insights. The study of the Talmud, which is
traditionally viewed in Judaism as the greatest religious desideratum (and the major
activity in paradise), becomes therefore a conversational ritual where the students
take the roles of former sages and reproduce their cognition, making those former
sages practically immortal. Somewhat similar standards are current in the academic
domain, especially in scientific research, with its system of citations. The
redemptive scenario implied here, as in this whole article, is that redemption will
come when current pressing problems will be discussed through "strict
conversations" that strive for reaching understandings with the rigor of traditional
Talmudic discourse or current scientific standards.
(8) The original name "Plishtim" meant "invaders" (from the West). The name came
later to mean "enemies of culture", but the present native Arabs of the land were
ignorant of both meanings.
(9) Rather than cite scholarly evidences for the influence of Jewish mysticism upon
the rise of Islam (which may raise resistance), we may quote a modern American-
Moslem Sufi master (Lewis, 1975) who describes in detail a contemplative ascent
to the Heavenly Jerusalem undertaken by the Moslem champion Salladin.
10) Presumably Stringer's estimate on mid 22th century as the time for reaching the
stable human population of the planet is based on demographic considerations. It
may take a little longer to achieve the economic zero-growth advocated by the
environmentalists. It is remarkable that these estimates tally fairly well with the
Jewish calender that the "global Shabbat" will start at 2240 CE.
11) Especially famous is a letter of the founder of Hasidism -- Israel Ba'al Shem Tov
-- which tells about an "Aliya" that he had, in which he was given to understand his
Messianic role. There are many detailed Kabbalistic manuals for the practicing of
Aliya. Sec. 4.7 mentions the similar ascent of Mohammed, which brought the
beginning of Islam; a similar notion of ascent was prevalent among the Christian
mystics and there are many manuals for it, notably Saint-John-on- the-Cross's
"Ascent of Mount Carmel" and Ramon Lull's "Ladders of Heaven" as well as the
sixth century "Ladders of Paradise".
12) The cubic form was suggested as common to the aspirations of Jews (Teffilin),
Christians (the City of Revelation) and Moslems (the Ka'aba). Such a design is
presented by Hayutman (1994).
References to the Notes:
Barthes, Raymon (1973). "Mythologies". London. Paladin.
Hayutman, Y. I. (1994). "A Feasible Pattern for the Future Temple of Jerusalem". in R.
Trappl (ed) Cybernetics and Systems '94. World Scientific Publishing.
Lewis, Samuel, (1975). "The Jerusalem Trilogy: Song of the Prophets". The Sufi Islamia
Ruhaniat Society, Prophecy Pressworks, Novato California.
2 The Drama:
It is the story of the transformation from Olam haZeh (of agreement or convention) to the Olam
haBah (of understanding and co-creation).
This transformation, really from a Golem to a conscious Adam, is a dramatic process of
metamorphosis, parallel to that which proceeds from a larva through Golem (pupae, chrysalis) to a
winged creature. It is followed by learning stages of how to behave in a godly manner, first in
procreation, then in co-creation. The temptations and the pitfalls grow increasingly, until either a
mishap occurs, associated with the Tree of Knowledge, leading to a global conflagration or exile, or a
safe passage into the cosmic Shabbat and the "end of Time" - when the global riddle of the meaning of
life reaches its answer (Teshuvah).
While the myriad particular stories can take place everywhere on earth (and in heaven!),
Jerusalem is the distinguished and prominant stage for helping the various human cultures and trends
to become well characterized.
9 Epilogue.
We have all been journeying
Towards the Heavenly Jerusalem
For about two thousand years
perhaps for four, or even more.
Presently our feet are standing by the gates:
And overhead the inscription says:
"IF YOU WILL, THIS IS NOT A LEGEND"
It is Herzel's OldNew formula to utter!
The gates are opening - shall we enter?
(*) The study of the Tsembaga tribe of New Guinea (Rappoport, 1969), which
showed a society in an ecological balance maintained by a ritual cycle, was
analysed by Pask and his students. They have shown that this traditional society
has the exact basic structure of a P-Individual and its environment acts as a
Language Processor. Symbolic acts as the erection of a rotten fence and the
planting or uprooting of a certain tree signal the onset of war and peace, the
slaughter of pigs and the copulation of people. This is a stable, non-learning
society. But analysis of the "Cargo Cults" of Melanesia (Worsley, 1957) which
showed remarkable social innovation in devising new (albeit ineffective) rituals,
and of connected nativistic (yet effectively modernising) movements (Schwartz,
1962) and other social innovations (Barnett, 1952) has shown them as cases of
"Conversational Breeding" on a social scale (Pask, 1976; ch. 10).
References to Appendix:
Laing, Ronald, D., Philipson, H. and Lee, A.R., (1966). "Interpersonal Perception - A Theory
and a method of Research". London, Tavistock; N.Y., Springer. Penguin Books, 1970.
Lakatos, I. (1973). "History of the Science and its Rational Reconstruction", in Boston Studies
in the Philosophy of Science VIII. Reidel, Dordrecht.
Rappoport, Roy (1969). "Pigs for the Ancestors". Yale U. Press.
Schwarz, Theodore (1962). "Palian Movement of the Admiralty Island". Anthropological
Papers of the American Museum of Natural History. Vol 20, Part 2.
Worsley, Peter (1957). "The Trumpet Shall Sound: a study of "cargo" cults in melanesia".
MacGibbon & Kee. Revised paperback edition, Paladin. 1970.