is the nature of our world and universe, an implicit unity and wholeness that is the basis and nature of creation. This perception also recognises the dynamic nature of the universe through the concept of the ‘holomovement’, by looking at the dynamic phenomena out of which all forms of the material universe flow. The focus of study has shifted from the structure of objects to the structure of movement revealing the order enfolded in the holomovement. Implicit in this perception of reality is the essential role played by consciousness. The correlation and interdependence of mind and matter is not a causal relationship. Mind and matter are mutually enfolded projections of a higher reality which are neither matter nor consciousness.
With such developments in physics and the recognition of Gaia in the life sciences, it is clear that profound changes are afoot in the world view embraced by science. This world view is becoming closely attuned to the insights given to humanity by mystics and the spiritual philosophies of the East.* The word ‘holistic’ describes integrated wholes whose properties cannot be reduced to those of smaller units. Holistic attitudes and perceptions are appearing in all fields of life, from agriculture and medicine to politics. The word has its roots in the Greek holos or whole, and was used by Arthur Koestler to coin the word ‘holon’ in an attempt to grasp how systems act as wholes whilst still being parts of yet greater wholes. So we find that each holon has two opposite tendencies; an integrative tendency to function as part of a greater whole, and a self-assertive tendency to preserve its individual autonomy. The subsystems that are described as holons may be individuals, ecosystems or individual cells, showing that for health at any level of organisation these opposite but complementary tendencies must be in dynamic balance. There must be a harmony between integration and self-assertion that makes the whole system flexible and open to change.
It becomes clear that when one considers the whole topic of healing, whether medical or societal, one must view the needs of the individual, or the organ, in the context of the greater whole in which they exist. One must focus on the relationship between the individual and society, between organs and organism. This dynamic relationship between part and whole can be demonstrated as crucial in any field of endeavour and its implications for healing are explored in this book; but broader and more profound conclusions can be reached.
It is becoming apparent that a fundamental change in perspective and context is occurring. The transition into the holistic world view is but a manifestation of a profound reorientation within human consciousness. It is perhaps a response to an inner change in the very fabric of humanity. If evolution is interpreted as the unfolding story of consciousness in our planet, then the point humanity has reached is the threshold of deep and profound expansions in the content and context of consciousness. The vast array of crises that face us can be seen as the result of human limitation and are only solvable by the expansion into deeper, broader, more inclusive realms of meaning. The perception of Gaia and one world is part of the transition into planetary consciousness where our problems are approachable. Whether we then solve them is another question!
At this point of change and crisis there are no convenient maps, no guide books, only the occasional road sign suggesting directions. The limitations of thought and perception that have proved so useful for so long are now only a source of pain and crisis. But crisis is opportunity, and through the pressure and discomfort of our individual and social lives, the cracks are appearing in the shell of human life. A quantum leap in consciousness and possibility is occurring, and, as Marilyn Ferguson puts it: “Our past is not our potential.”*
A wind of change is blowing from deep within the spiritual roots of humanity, moving us forward, waking us up. What this change means is hard to say, although certain outlines may be discernible. While the problems remain the same, the quality of our approach to them will be enhanced by viewing them as wholes within wholes. The key may be in working with a non-judgemental inclusiveness, discriminating between what is or is not appropriate among parts of the whole rather than criticising differences. As humanity has been told for millennia, love is the key. And we each have a role to play in this exploration of the new, in the revealing of our new parameters, in humanity’s groping towards the light.
One of the ways in which this profound spiritual transformation is manifesting is in the area of cultural values and attitudes, leading to a ‘paradigm shift’, a shift in the pattern of thoughts, perceptions and values that form our particular vision of reality. It encompasses the complete vision of what society considers to be its reality. The way science is being transformed by this shift has been briefly touched upon, but the cultural impact is profound and often painful. The whole of our world—whether individuals, civilisations or the biosphere—is undergoing a crisis of birth and transition. The pain of this growth should not be avoided; the cultural transformation cannot be prevented. It would seem that through the trauma of the birth process lies the escape from crisis and collapse.
Within the chaos that seems to be surrounding this time of transition, our response to it can be completely free and open. In some fields there is an active growth towards the new vision which shows itself in certain areas of science and the arts, in the development of communities and the broad expansion of human growth and spirituality. However, in other areas the old vision and old paradigm are grimly being held on to, causing much pain and suffering as the old patterns no longer provide help or guidance within the new situation. Politics and economics, whilst trying valiantly to stem the tide, are fields of thought stuck in the old fragmented perceptions. Unless there is a movement towards more inclusive policies and attitudes, an embracing of the fact of our one world, there seems little hope of cure for our megacrisis. However, from within the new paradigm the outlook is totally different. Whilst not being easy, there are many directions in which our culture can move. The spirit of wholeness that holism offers to humanity can act as a beacon lighting our way as we stumble home.
The vision of Gaia offers a way in which the consciousness of humanity can resonate with the planetary whole. The vision and purpose of the spiritual drive of humanity can consciously synthesise scientific striving and allow a dynamic interaction between humanity and other realms of nature, within the embrace of the being which is the planet, which is Gaia.
Through the right flow of energies within a system, a body, an ecosystem, comes ecological harmony, comes healing. In this book I wish to share a vision of herbal medicine as a manifestation of Gaia at work, providing that which we need to ensure health and vitality in our physical bodies which in turn allows us greater involvement in the whole. Holistic healing offers an abundance of relevant, valid techniques, something which simply reflects the diversity of human consciousness. There is no need to separate herbal medicine from other holistic forms or even allopathic medicine; they are all valid as agents of healing. This book focuses on herbs as a healing tool, as ecological healers that are gifts from Gaia to humanity.
‘He causeth the grass to grow for the cattle, and herbs for the service of man’
Psalm 104:14
Herbs, which comprise much of the realm of plants, are an interface within the body of Gaia. They are an interface between two realms of nature. Where humanity and plants meet, a synergistic energy can be created and exchanged. At such a point inner and outer ecology may resonate and become attuned. We have then an ecologically-integrated process that heals and harmonises the inner environment (the human body) whilst being produced by an outer harmonised environment (nature).
Flowering plants first appeared in geological history during the Cretaceous period, about
