​Beyond Process:

The Everlasting and Eternal Elements
in Whitehead's Philosophy
​

everlasting = goes on forever, unending temporal duration
eternal = non-temporal, category of time does not apply

Many who are enthusiastic about process philosophy, influenced by Whitehead, often say that for Whitehead, "everything is in process." They appreciate that the actual world, as he describes it, is dynamic and adventurous—a creative advance into novelty with a future that is not yet determined. Many also value Whitehead's idea that philosophy itself is in process, where, as he puts it, "the merest hint as to finality of statement is an exhibition of folly." Additionally, they find meaning in his recognition that the actual world includes a perpetual perishing of subjective immediacy, suggesting that fulfillment in life requires learning to let go as things pass away.

However, it is not accurate to say that, for Whitehead, everything is in process. He was as interested in permanence as in change, in eternal as in the temporal. Reality, as Whitehead conceives it, includes elements that are not in process, and these elements hold philosophical and spiritual significance:
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• Eternal objects: Non-temporal potentialities for objective relations such as mathematical patterns, and potentials for subjective forms and emotions such as attraction and repulsion. Whitehead speaks of these as eternal objects of the objective and subjective species, both of which are real.
• The primordial nature of God: The non-temporal side of the divine life, which prehends all eternal objects and decides to give them order. Not conscious until informed by the consequent nature.
• The unchanging nature of past events: The irreversibility of past events, which, once they have happened, cannot be undone.
• The objective immortality of past events: The everlasting influence of past events on what succeeds them. The objective immortality of the past in the present and future.
• The consequent nature of God: A temporal but everlasting love that remembers the past and weaves it into an ongoing whole. The objective immortality of the world in God.
• Categoreal obligations to which all entities are subject, such as the idea that everything is interdependent.
• The ultimate reality of Creativity: Understood as the non-substantial ground, of all actual entities—actual in virtue of its instantiations but more than its manifestations, since future expressions have not yet occurred.​

While process is central to Whitehead's philosophy—encompassing the transition of actual occasions from present to past and the self-creativity of each occasion—it is not the entirety of reality. Some aspects of existence are non-temporal (timeless) or everlasting (enduring forever), and acknowledging these is essential for a full understanding of Whitehead’s thought.

Philosophically, this distinction is important because it highlights the complexity and richness of reality. It underscores that process philosophy is not a simplistic or monolithic view where everything is in constant flux. Instead, it allows for a more nuanced understanding of existence that includes both dynamic and stable elements. This balance between change and permanence offers a comprehensive framework for interpreting the world, acknowledging that some aspects of reality are enduring and foundational, while others are continually evolving.

Spiritually, recognizing that not everything is in process resonates with the human longing for connection with something eternal, unchanging, or beyond the transient nature of life. Many spiritual traditions emphasize the importance of both the temporal and the eternal—the unfolding of life’s journey and the enduring presence of the divine. By integrating both process and non-process elements, Whitehead’s philosophy provides a spiritual framework that honors the dynamic flow of life while also affirming the presence of stable, everlasting realities. This dual recognition can offer comfort, grounding, and a deeper sense of meaning.

"Process" Philosophy

Whitehead's philosophy is often called "process philosophy," but this was not his term. He referred to it as "the philosophy of organism," which, in some ways, is more accurate. Nevertheless, despite the coexistence of timeless and permanent elements in his system, process remains key to Whitehead's thought. As noted above, he speaks of two kinds of process central to his philosophy:

• Transition: The ongoing flow of events that constitute reality, where one occasion of experience gives rise to another. This transition is how the influence of the past is carried into the present and future.
• Concrescence: The subjective activity within each actual entity, where various influences are integrated and unified into a coherent experience. Concrescence involves self-creativity or spontaneity, by which each entity actively participates in its own becoming. This self-creativity allows each actual occasion to shape its unique existence and contribute to the ongoing evolution of reality.

Process, defined as transition and concrescence, remains central to Whitehead's philosophy. It explains phenomena that cannot be otherwise explained and is an observable fact of the world. Whitehead suggests that if we ask why things happen as they do, and not otherwise, we must refer to process in these two senses: the influence of the past in the present through transition and the self-creativity of the present as it integrates past influences through an act of 'decision'—that is, a cutting off of some potentialities for process and an actualization of others. He speaks of this as the "ontological principle," which is crucial to his philosophy.

Still, there are two problematic connotations associated with the word "process" in the phrase "process philosophy":

1. Overlooking Non-Process Realities: As note above, the word "process" can obscure the fact that, in Whitehead's philosophy, there are at least seven realities that are not in process: eternal objects, the primordial nature of God, objective immortality, and the unchanging past, for example.
2. Overlooking Subjectivity: The word "process" often connotes transitions and movement, but it can overlook the primacy of subjectivity in Whitehead's philosophy—specifically, the concepts of self-creativity and self-enjoyment, which are at the heart of his notion of lived experience.

Given these two problems, we can imagine that Whitehead's philosophy might have been more aptly titled, as he intended, a "philosophy of organism," underscoring the intricate interconnectedness of all entities in the universe. Alternatively, it could have been called a "philosophy of interconnectedness," emphasizing the relational nature of reality, where every part influences and is influenced by the whole. Another fitting title might have been a "philosophy of potentiality," focusing on the realm of (1) eternal objects and (2) the primordial nature of God, which embody timeless potentialities beyond the scope of process. Or, for that matter, a "philosophy of relational self-creativity," which would highlight the inward, self-creative dimensions of reality that are central to Whitehead's thought.

In the end, while Whitehead's thought will continue to be called "process philosophy," my hope is that the phrase can evoke a sense of both changing and unchanging elements. Let the primacy of process remain, but let it be complemented by the many ways in which Whitehead goes beyond process.

- Jay McDaniel

Seven Non-Process Elements in Process Philosophy
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Alfred North Whitehead referred to his philosophical system as a "philosophy of organism," emphasizing the interconnectedness and interdependence of all entities within the universe, much like the components of a living organism. However, over time, his work has come to be known as "process philosophy," largely influenced by the title of his magnum opus, Process and Reality. This shift in terminology reflects the importance of the concept of "process" in Whitehead's thought.

It's important to note, however, that Whitehead's philosophy does not suggest that all of reality is in process in the sense of being impermanent. He includes realms that are non-temporal in some instances and permanent in others. Examples include:

1. Eternal Objects: Eternal objects are pure potentialities or abstract forms that exist outside of time. They are not subject to change or becoming; instead, they are possibilities that can be realized in various situations. For example, the number "2" or the concept of "redness" does not change over time; these entities remain constant regardless of how or where they are instantiated in the world. Their non-process nature means they do not undergo development or decay—they simply exist as timeless potentials.
2. The Primordial Nature of God: This aspect of God contains all possible forms or eternal objects that can be actualized in the world. It is non-temporal because it does not change and does not evolve with time. Unlike the Consequent Nature of God, which is responsive and relational, the Primordial Nature is static, representing the infinite potentialities that God holds before any actual events unfold. This static aspect is non-process because it represents the ultimate reservoir of possibilities, unchanging and timeless.
3. Objective Immortality: When an actual occasion of experience completes its process of becoming, it achieves objective immortality. This means that while the event itself is no longer happening, its influence is permanently embedded in the fabric of reality. The event, as it has occurred, is fixed and unalterable. Its non-process character lies in its completed nature—it no longer undergoes any change or development but continues to affect the world in its unchangeable form.
4. The Unchanging Past: The past, once it has occurred, is fixed and cannot be altered. It is no longer in a state of becoming; it is a completed reality. The non-process aspect of the past means that, unlike the present and future, which are still open to change and new possibilities, the past is static and unmodifiable. This unchangeable nature means that the past remains an enduring and stable element in the flow of time.
5. Creativity as the Ultimate Reality: While creativity is generally associated with the process of becoming, Whitehead posits that creativity itself, as an ultimate principle, is more than the processes it generates. Creativity, in this ultimate sense, is a constant, ongoing force that underlies all instances of becoming but is not confined to any particular process. It exists as a non-temporal principle that enables processes to occur, but it is not a process itself—it is the ground from which processes emerge.
6. The Everlasting Inclusion of All Things in the Consequent Nature of God: Although the Consequent Nature of God is involved in the process of responding to the world, once an event is included in God’s experience, it is eternally preserved and unchanging within God. This inclusion is non-process because, once incorporated, the event does not undergo further change—it becomes a fixed aspect of God’s ongoing experience.
7. Categoreal Obligations: These are the formal principles that govern the relationships and interactions between entities in the process of becoming. While they are involved in the unfolding of processes, they themselves are fixed and unchanging. They represent the stable rules or conditions that make processes possible but are not processes themselves. Their non-process nature lies in their role as the underlying structure or framework within which processes occur.

Despite the coexistence of timeless and permanent elements in his system, process is key to Whitehead's thought. He speaks of two kinds of process that are central to his philosophy:

• Transition: This refers to the ongoing flow of events that constitute reality, where one occasion of experience gives rise to another. This transition is how the influence of the past is carried into the present and future.
• Concrescence: This is the subjective activity within each actual entity, where various influences are integrated and unified into a coherent experience. Concrescence involves a degree of self-creativity or spontaneity, by which each entity actively participates in its own becoming. This self-creativity allows each actual occasion to shape its unique existence and contribute to the ongoing evolution of reality.

Interestingly, Whitehead speaks of the "process" of concrescence as it occurs in the self-creative moment as a non-temporal process, happening all at once and divisible into logical phases but not temporal phases. This idea is crucial to his epochal theory of time, which suggests that time is composed of discrete moments or "epochs" rather than a continuous flow. Thus, if the word "process" suggests temporality, then concrescence itself is not in process, in the sense of being non-temporal.

In any case, process remains central to Whitehead's philosophy. It explains phenomena that cannot be otherwise explained and is an observable fact of the world. Whitehead suggests that if we ask why things happen as they do, and not otherwise, we must refer to process in these two senses: the influence of the past in the present through transition, and the self-creativity of the present as it integrates past influences through an act of 'decision'—that is, a cutting off of some potentialities for process and an actualization of others. He speaks of this as the "ontological principle," which is crucial to his philosophy.

Still, there are three problematic connotations associated with the word "process" in the phrase "process philosophy":

1. Overlooking Non-Process Realities: The word "process" can overlook the fact that, in Whitehead's philosophy, there are at least seven realities that are not in process: eternal objects, the primordial nature of God, objective immortality, and the unchanging past, for example.
2. Misconception of Motion: The word "process" can wrongly suggest that all actual entities are in motion. From Whitehead's point of view, actual entities do not move from the region in which they occur. They influence the future but remain in the particular region of the space-time continuum where they happen. What "moves" are nexus of actual occasions or, as he puts it, "public matters of fact."
3. Overlooking Subjectivity: The word "process" often connotes transitions and movement, but it can overlook the primacy of subjectivity in Whitehead's philosophy—specifically, the concepts of self-creativity and self-enjoyment, which are at the heart of his notion of lived experience.

Given this nuanced understanding, we can imagine that Whitehead's philosophy might have been more aptly titled, as he intended, a "philosophy of organism," underscoring the intricate interconnectedness of all entities in the universe. Alternatively, it could have been called a "philosophy of interconnectedness," which emphasizes the relational nature of reality where every part influences and is influenced by the whole. Another fitting title might have been a "philosophy of potentiality," focusing on the realm of (1) eternal objects and (2) the primordial nature of God, which embody timeless potentialities beyond the scope of process. Or, for that matter, a "philosophy of relational self-creativity," which would highlight the inward, self-creative dimensions of reality that are central to Whitehead's thought.

In the end, while Whitehead's system includes both changing and unchanging elements, it is the dynamic, evolving nature of reality that has most captured the imagination of those who study his work, leading to its identification as "process philosophy."

​- Jay McDaniel