A relief depicting a wresting competition between athletes, from Kerameikos Necropolis, Athens, Greece, circa 510 B.C.
A common question—sometimes even a complaint—often arises from individuals hesitant to participate in Quaternity games. This hesitation stems from their difficulty in accepting or understanding that an element of competition can exist within our activities. They assume that competing with one another would, in some way, disrupt the harmony we have cultivated as a group.
Furthermore, it is natural for competitive activities to evoke primal emotions. While some individuals are comfortable embracing these feelings, others prefer to avoid them entirely, as they tend to expose raw aspects of the personality that may still require growth and refinement. The key lies in channeling these fundamental emotions into something more constructive and valuable.
In this context, some believe that winning or losing should be irrelevant to us, as if we have transcended such concerns. Interestingly, losing is quite common in this game—more frequent than winning, in fact. But that is beside the point.
First and foremost, if harmony is truly well-founded—real harmony—then nothing can weaken it, least of all a game that carries multiple layers of meaning beyond the simple binary of winning and losing. It is also possible that some people's resistance stems from an unconscious justification, influenced by past teachings from an authority figure who emphasized the need to avoid certain tendencies of the secondary self, such as competitiveness among friends. This guidance is valid within the right context and should certainly be understood and applied appropriately.
When misplaced, the competitive instinct arising from the secondary self can indeed be corrosive, hindering the harmonious development of a community. However, the type of competitive attitude we are discussing here is entirely different. It emerges not from a desire to dominate but from a genuine pursuit of self-improvement, where the presence of other players serves as a vital instrument for growth. Through this form of competition, we refine our abilities and better ourselves with the support of those we play with.
“…In our activity as individuals or groups we work towards a unity within ourselves and in group situations. This unity of purpose does not allow the element of competition. Competition presupposes that there will be some winners and some losers.
Within a family there may be competition on various worldly levels, within a group there may be a certain under-current, a certain degree of competition again on worldly levels.”
O.A.S. To those who would travel purposefully. 1989
The real ‘struggle’ is supposed to be only with oneself, not with others.
“…It is in something slightly like this spirit that all competitive undertakings are carried out in sport, or mountaineering, or even in physical culture, in other societies. The mountain or the muscular development are the fixed points, but they are not the element which is actually being transformed by the effort. They are the means, not the end. It is not the framework which is altered by the effort, but the human being himself.”
I.S. The Sufis. Gold and Undertaking
The true "struggle" should be solely with oneself, not against others. However, the apparent friction or conflict present in this game—which can also be viewed as a form of conversation—may serve a meaningful purpose and be intentionally incorporated into the activity program for valid reasons.
The following excerpt offers insight into this matter, emphasizing the significance of time, place, and the people involved:
“…In order to break through this shell of accretions and fossilization, the second teacher will tend to act in a different, perhaps dramatically different, manner from the original one. He may even appear to be opposite to the first teacher. This is to break the 'idols' which have been formed out of the thoughts which were originally given. The use of ideas is to shape the man, not to support a system. This is one way in which Sufism is 'living', and not just the perpetuation of ideas and movements.”
Qalandar Abdur-Rahman Siddiqi. The Sufi Mystery. Finding, losing and finding the Way.
Principles that were once relevant in the early stages of teaching may not necessarily apply in the same way now. As the second teacher envisions, some adjustments and refinements in activities might be necessary to align them with the present circumstances. This evolution would demand heightened perceptual skills, focus, and concentration.
The first part of this Oriental tale may offer a meaningful perspective on our situation:
“A wise Queen gazed out over her kingdom. She was content knowing that she had dedicated her life in service to her land and its people. The kingdom had grown into stability and harmony. Yet the Queen was concerned that perhaps some of the people had become complacent. She decided that she would announce a competition. She would give a bag of gold to the person who could demonstrate the most unusual thing…”
Some had become complacent, which brought to mind a conversation between Master Yoda and Obi-Wan in Star Wars, Episode II: Attack of the Clones:
Obi-Wan: “But he still has much to learn, Master. His abilities have made him... well, arrogant.”
Yoda: “Yes, yes. It's a flaw more and more common among Jedi. Too sure of themselves they are. Even the older, more experienced ones.”
What is often associated with complacency? To explore this, let's consider some dictionary definitions of the term:
Complacent: self-satisfied; pleased with oneself; proud of oneself; self-approving; self-congratulatory; self-admiring; self-regarding; triumphant; proud; lazy; self-centered, etc.
These characteristics suggest a state of stagnation—where one becomes too comfortable, resistant to growth, and potentially blind to areas that still require improvement.
In a way, complacency also resonates with concepts such as being encapsulated, navel-gazing, failing to integrate within the community, losing sight of the higher purpose, being preoccupied with trivialities, acting and thinking mechanically, over-identifying with the social sphere, remaining perpetually in the comfort zone, and even becoming what could be called “Baraka pensioners.”
Another author brilliantly articulates this latent risk along the path:
“The awakening to the illusion of your reality is both a state of evolvement as well as a stage of vulnerability. Just as you begin to see the veil that has been cast over you, you may fall into a deeper trance through a period of what we may call ‘complacency’. What we mean here is that once your perceptions sense this change, there is a tendency to relax one’s alertness – a sort of sitting back. In this moment, there is a vulnerability to fall into a greater trap awaiting you. We mentioned this previously when we talked about false exits. At the moment when you believe you are exiting the game, you are instead re-entering through another door into yet another layer. Those that place these ‘revolving doors’ into the reality system are very alert to this process of ‘attempted leaving’ and have placed many false traps for you. Even in approaching awakening, there is no space for complacency or a falling away of alertness. On the contrary, it is a time for you to be ever more alert.”
KSP. Own your Reality. Ch. 7
But Rumi offers a corrective to this imbalance by providing a broader perspective:
“I am the servant of whom at every stage does not believe to have reached the aim.”
This is perhaps one of the many reasons why a teacher introduces an activity like Quaternity, which, as he explains, is essentially a fun activity—meant to be seen as a series of games rather than a singular competition. While it naturally contains an element of conflict, it serves a dual purpose: on one hand, it brings entertainment and joy; on the other, it presents meaningful challenges that encourage practitioners to refine their skills, overcome personal weaknesses, and strive to improve their performance in the game.
“A tournament is highly competitive, and that goes without saying. But, it has to be observed that there are many contexts in which one can play Quaternity. This just happens to be one of them. It just happens to be a tournament, but it’s also as enjoyable, if not more so, to play in a casual way. If people find the game too competitive or too stressful or the time clock is oppressive – which, you know, is a factor – that’s understandable because this is a tournament. It is not the only way to play. It bears repeating. And I would actually go further. Speaking outside the context of a tournament, in a certain way I look at Quaternity games and Quaternity Culture as a conversation rather than a conflict. Obviously it’s a game, so it is enjoyable and involves conflict etc., but I do see it as a type of conversation, much like the conversation that we are having now.”
“So, you know, it makes you think ‘what does winning mean’? Simply put, it means you are allowed to participate in other games, so that's how we should see Quaternity, as a sequence of games.”
A. S. 15.8.2021 and 8.5.2021
A scene from an old film came to mind that parallels our games, whether casual or during tournaments. In it, a Roman army pauses its march and sets up camp to rest before a critical battle. However, during these breaks, the soldiers are not idle. Instead, they actively wrestle with one another—not out of hostility, but as a form of training to prepare for the challenges ahead. An outsider, unaware that they belong to the same army, might mistakenly believe they are engaged in real combat, failing to see that their sparring is a vital part of their preparation. Perhaps such training is essential for facing what lies ahead.
In a well-known scene from the film Gladiator, Maximus calls upon his fellow fighters:
“Have any of you been in the Army?... Whatever comes out of these gates, we have a better chance of survival if we work together. Do you understand? If we stay together we survive.”
Ultimately, it is always better to be prepared and to work together. This balance—cooperation among the parts to strengthen the whole and competition in the right context to awaken and refine our inner faculties—is crucial.
Mosaic of Roman female athletes competing in several sports in Villa del Casale, Sicily.
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