Winter Solstice, Australia 2016

Winter Solstice Dawn 2016

Happy Winter Solstice everyone. Here in Narooma, on the east coast of Australia, i watched the sun rise over the beautiful Pacific Ocean and sent out my thanks for life to the sun. The traditional owners of the country here, the Yuin people, address our local star as Grandfather, so i was happy to take that on as a sign of respect for their ways of being here over thousands of years.

The Youtube video embedded here is of this dawn, Tuesday June 21st 2016.

The words are inspired by the evolutionary interaction of the elements, as well as by what i have learnt from Yuin elders, especially the Harrison clan (more to come on this in the City Living, Nature Calling ecomythic documentary film series). I’ve been spending as much time as possible around these parts watching and listening to the sun, the ocean, the sand and the land, the birds and animals around here, the stars at night, the wind and the trees and that deep inner voice that reminds us about what is important.

The sun gives birth to life, which rises out of the ocean. We, along with all creatures, give it body. Every day we are fired back into life by the power of the sun. We rely on the salt water to maintain the basis for life and the fresh water to keep us hydrated. We are elemental beings, with conscious minds, who are sometimes confused into thinking that the sideshow is the main attraction.

The earth, the sun, the ocean, the stars and the other creatures. This is home. This is what matters. When we get our minds and bodies together and remember this we are better for it.

Let the light return and draw you up.

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Ecospirituality – The Hero’s Journey for the 21st Century

In the mid-20th century, Joseph Campbell showed that a Hero’s Journey was available to us all, as an exploration of our own minds and hearts and as a way of regaining our personal power and rightful place in the world. In those days, America still seemed like the land of the free and home of the brave. Campbell’s book The Hero with a Thousand Faces was published in 1949, just years after the US Army had helped the Allies rescue Europe from the clutches of the Nazis. It was an era of optimism, and Campbell’s later TV appearances in The Power of Myth cemented his fame. He inspired George Lucas’s Star Wars, especially in the lead character of Luke Skywalker and his mystical martial arts sect the Jedi, who could tap into ‘the force’ behind the physical world.

 Young-Luke-Skywalker-Flashback-Star-Wars-7Ah Luke. That was nuts about your dad. Talk about nasty Oedipal issues!

 

I love the potential in all of these ideas, but while they still retain a timeless quality to compel, they also need to be updated for the 21st century. The Hero’s Journey in Campbell’s era was still about the individual, who needed to find the power within to overcome their challenges, regardless of the expectations of society. This model remains an excellent guide to anyone’s inner life today. It involves a cycle, from the everyday world to a place of inner depth, after a ‘call to action’ compels us to look within and find the source of our strength.

 

This follows an ancient practice, for instance when Greeks over 2000 years ago went to ‘Mystery Schools’ to immerse themselves in such experiences, participating in rituals where they entered a metaphorical underworld and returned with great gifts of self-empowerment. It’s so inspiring, there is no wonder it has continued to influence writers and film makers such as the Wachowski brothers in The Matrix. As their archetypal modern hero, Neo, found out, the key to accepting the Hero’s Journey is to take the right pill! While the truth may challenge us, it is far more satisfying than accepting the comfort of mundane routines.

 66-6-the-matrixDude, take the red pill! The red one and wake up – it’s worth it, trust me!

 

While this remains a vitally important process for us all, we are now living in a new era, with a changing climate and other challenges that face us on a global scale. It doesn’t seem enough anymore to just evolve as separate individuals; we need to do it together, as a community, in touch with nature and its other beings. The question that has kept jumping out at me over the 20 years since I began working with these materials is: how do we forge links with the power of nature, so that we find healing within ourselves and become better ecological citizens at the same time? The answer came in evolving the Hero’s Journey to a new paradigm of ecospirituality. This is where quantum fields meet nature spirits and we discover that what Carl Jung called the archetypes are similar to what Aboriginal Australians call the ancestor spirits: figures from the otherworld, which lead us to a greater sense of personal power and connection to nature.

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Any idealised version of the hero becomes, or draws upon, the archetypal spirit of overcoming. Jake Sully from Avatar might have been another example of the white-boy-turns-native-and-rescues-poor-savages cliche, but at least he stood for indigenous rights and listened to their culture …

 

And we can do this right now, here in Melbourne – although maybe not in the comfort of our own homes! Because we do have to get outside our own comfort zones to really get the juices out of this kind of work. It’s exciting and mysterious, like a dream you’ve had that you know is deeply meaningful, but that leaves a tantalizing feeling in its wake as well, so that you want to follow it but you don’t know where it leads. What I want to do is to help people to see that where it leads is a place where Psyche – the soul of the mind – meets Gaia, the spirit of the earth.

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This new art brings together quantum physics, which reminds us that everything is connected, and ecology, which teaches us where we fit in the wider web of life and how to work with the laws of nature. The science of ecology teaches us that nature loves biodiversity and all its unique forms of life, but also that it works in cycles. No matter what ‘season’ our lives seem to be in at the moment – the letting go of Autumn or the new growth of spring, for example – it will inevitably come around full circle. The trick to ensuring that we always have a sense of abundance, no matter where we are in the cycle, is to recognize that the physical world is not here to supply our every need and want. Rather, as wisdom traditions constantly remind us (if we listen!), the way to make our dreams of enlightenment real is to carry them within, regardless of external circumstances. It’s kind of ironic, because we learn to love and protect nature better when we get to know our own inner selves better.

 

Four-seasons

Tapping into our inner riches, which is the aim of the Hero’s Journey, supplies more of what we really want – things like self-love and acceptance, spiritual generosity, peace of mind and an openness to true community. This means we rely less on the things that are so often ‘sold’ to us as the answers; like consumer products and the corporate interests that try to convince us we consistently need more of them. And this is where the Hero’s Journey can become an Ecospiritual path for us all. Because it goes beyond better relations with ourselves and others, and puts us back in touch with the healing power of nature!

Paradoxically, as we become more attuned to the song of the earth and to our allies, guides and guardians in nature, we become less focused on ourselves as individuals but we feel more complete. This is the same outcome of many mystical traditions, such as Sufism, Kabbalah, or Zen; in becoming less attached to our everyday experiences of fear, anger and worry, we become more full of a flowing energy, which lives and breathes through everything, including the planet, the trees, the birds and rivers and stars. This life force is beyond our individual self and links us to all the other lives on Gaia, our Mother Earth, and throughout the whole universe. This is the Ecospiritual hero within, speaking loud and clear of the journey we can choose as we evolve and adapt in the 21st century. Join me, and the members of the Hero’s Journey Collective, as we enter into this grand new realm with no fear and an abundance of love, a sense of self-empowerment, and a quest to be the best we can in a world that needs every hero it can find!

 

Geoff Berry, of White Fella Dreaming, will be appearing at The Hero’s Journey Collective event, held on Saturday 8th August at the Speakeasy Bar in South Yarra, Melbourne, Australia. This event raises funds to help the Art2Healing project end sex slavery.

Some tickets still available at: http://www.theherosjourneycollective.com/

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Easter Inspiration – Ecological Spirituality beyond Commercialism and Christianity

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Easter is a ceremonial celebration of life. The Resurrection of Jesus signals the soul’s victory over death; we rise to the heavens once we depart this world, the myth tells us, so long as we align our earthly lives with that divine realm while we are here. This is a religious model built on an ancient pattern; in nature, we see life burst forth from death all the time. Spring in the northern hemisphere is a concrete signal of this. Out of the depths of winter, finally the new sun hits the world, warming up the frosty ground, shaking buds to life on what looked last week like withered branches, even calling cute lambs from the wombs of woolly ewes in the fields. The seasonal cycles continue, from birth to growth to death and back again, drawing new life out of the great mystery, the darkness is the womb or matrix of the universe, the life behind life out of which all is born and to which all returns.

You can see why reincarnation is such a popular idea; it is just another version of the same universal paradigm, applied to the human soul. And when we pay attention to who we are within, we do find we are part of a wider nature without, the physical world of all beings, to whom we are related and to whom we owe our loyalty. Deepening our attention to this cycle and to our place in it can help us to get more in touch with our own innate sense of an ecological spirituality; a sense of the sacred in nature and in ourselves.

Easter_Bunny

The idea of Jesus and/or the Easter Bunny is a way of trying to link these mortal lives of ours to that Sacred Mystery, in one way or the other. For Christians, the religious model works to bring the divine into life, using the myth of Jesus to help us see the glory of God, in our hearts and in the world. In the secular world, the Easter Bunny brings magical gifts of abundance from an invisible realm, beyond the rational world. And this brings us to the problem of the sacred in the consumer capitalist world of commercialism. Commercialism consolidates the commitment to materialism that is part of a capitalist society, so that our intuitions of a better world, with higher values and more widespread compassion, are too easily consigned to the shelf of dusty ideas, past their use-by date or too ‘unrealistic’ to take seriously.

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Ecological spirituality is not against materialism; in fact it is a new kind of materialism; but one that takes our bodies and the physical aspect of life on earth far too seriously to side with the slide into lazy consumption, which is promoted as the good life by the propaganda machine of global corporate marketeers. Ecological spirituality requires taking seriously what goes into our bodies, what ‘resources’ – aka other forms of life – are used to fuel our lifestyles; in other words, how we work with the earth rather than assume a false order of mastery over it and its other peoples and creatures. Without this dimension of care, spirituality is merely another version of escapism. We need to underscore this at times of seasonal celebrations such as Easter because as White Fellas – or those who were not born out of the ancestry of their land, such as in Australia or North America – we have a duty to try and better understand our ‘country’ and its original peoples. In any case, now that ecological crisis is finally becoming apparent to all but the most hardened ideologues, loyalty to the earth must be paramount in our relationship with what we hold sacred. And to hold the earth itself sacred is not only a real aspect of most religious perspectives, it is a vital and living part of the Australian Aboriginal way of life. And this is something we can learn, both from wisdom traditions and from attention to our own inner knowing.

One of the ways to deal with our current set of dilemmas is to be even more inventive with technology; in fact, we already know how to scale fossil fuels out of the equation with renewable energy sources, we just lack the political will and vision. But another way is to recalibrate our relationship with the rest of nature; to reconsider the way we think about the earth, so that it is not merely a resource but a place we hold sacred. One of the keys to making this shift real is to recall our own deep affinity with nature – and one of the best ways to see that this can be a real source of deep satisfaction; of a materialism beyond consumption; of an ecological spirituality – is to consider the Aboriginal inhabitants of this ‘country.’

Indigenous_Australian_Arnhem_Land_cosmogony

Aboriginal Australians consider their ‘country’ to be not only the place with which they identify; it is an enlivened spiritual cosmos, filled with other parts of nature that have just as much right to live and flourish as humanity does. The way to live right with this kind of natural environment is to build relations with it. To consider the river as a really alive, flowing source of replenishment, for people and for life itself; to consider the eagle as brother, the kangaroo as kin, the sky as part of the web of life. And to be responsible for part of this, via a totemic system, so that I may need to protect the Bilby Dreaming of our particular ‘country’ while you may be responsible for the Native Grass Dreaming. The system works by organising everything and everyone into a nested series of cares, where we all share empathy and compassion for all of life, together as parts of the pattern.

So; what can we rediscover about the hope held out by an Easter festival in contemporary terms, when we stand outside of conventional Christianity, on an ancient land, with secular freedoms? We can consider Easter’s iconic imagery of the Resurrection, which is in turn a version of a much more ancient idea; that we can transform who we are in real terms, in the body, with a kind of rebirth out of ritual. When we think of the mythic story of the crucifixion and resurrection of Jesus the Christ, we can’t help but recall the Mystery Schools of the Greeks, who likewise spent time in dim caverns, spending their symbolic dark days and nights of the soul being inspired by personal experience that went beyond the limits of the personal, so that they could be transformed in their everyday lives in alignment with a greater vision of what is possible.

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Eleusis, a site of the Greek Mysteries, dedicated to the goddess Demeter; the grains on the left of the carving represent new life out of the earth, a physical and spiritual symbol at the same time.

If ever there was a time we needed to tap back into this deep stream of European and Levantine wisdom, this was it. We can re-find inner riches in ecological spirituality, which also link us to the rest of nature, to the other creatures and even to the landscape itself, all of which now requires protection from the worst ravages of the human race. White Fella Dreaming subscribes to all of this, as a counter-culture to the dominant paradigm and its damages, in the hopes of transforming modern society to a more sustainable set of practices; and we need to do this within ourselves, at the same time as we activate it in everyday life and in the wider community of the planet. And we have inner resources, our own links to early practices like this, and existing wisdom traditions of this land to learn from.

Thanks for reading. And have a regenerating and transformative Easter.

*This is a short version of my Easter Sunday service given at the Unitarian Church in East Melbourne, Australia, April 5th.

Images: 1. “Lubok of Resurrection” by Anonymous – Музей народной графики. Licensed under Public Domain via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Lubok_of_Resurrection.jpg#/media/File:Lubok_of_Resurrection.jpg. 2. “Easter Bunny” by Littlerockphoto – Own work. Licensed under CC BY-SA 3.0 via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Easter_Bunny.JPG#/media/File:Easter_Bunny.JPG. 3. “Osterbrunnen-Bieberbach-Details” by User:Franconia – Own work. Licensed under CC BY-SA 2.5 via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Osterbrunnen-Bieberbach-Details.jpg#/media/File:Osterbrunnen-Bieberbach-Details.jpg. 4. By Arapaima [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons. Sketch trying to illustrate the Arnhem Land North Coast Indigenous Australians cosmogony, as described by David Gulpilil in the australian movie “Ten canoes” made by Rolf de Heer and Peter Djigirr (sketch derived from a painting by Johnny Bulunbulun, a Ganallingu artist working in Maningrida). 5. By Carole Raddato from FRANKFURT, Germany (Eleusis) [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia Commons.

The Cosmic Walk

The Cosmic Walk has amazing similarities with my work and the Ancestral Movements of my last post. While all three approaches embody the same philosophy, the Walk is a song, which relates the path and time scales of evolution, and then has each participant walk the spiral of time from the big bang to now.  As each participant walks the entire history of the cosmos, we all chant along the simple chorus:

     “I am as old as the universe, I’ve been here before and I’ll be here again;

      I am a child of the universe, a part of all women and a part of all men.”

Moon Court Brass Spiral

The beautiful brass spiral used for the Cosmic Walk at Moon Court, home to some of the events run by Pagaian Cosmology

The song “Child of the Universe” was written by British singer songwriter Theo Simon in the early 1990s.  It originally had four verses. At some stage John Seed, tireless activist in defence of the earth and developer of the Cosmic Walk concept, heard the song and requested Theo to write an additional two verses to complement the walk as an entire musical experience. The cosmic walk was originally devised by Sister Miriam Therese McGillis of Genesis Farm in New Jersey, a colleague of Thomas Berry (The Great Work) as a symbolic re-enactment that helps us enter personally into the story. Participants walk around a spiral that represents the entire story of the unfolding and gradual differentiation of the Universe and the Earth from the beginning to the present – and to us! 

John saw that with additional material, Theo’s song could extend to the epic it now is, ready to carry the whole story of the universe into a performance that can be enjoyed by groups anywhere. You can see John tell this story and sing the song here, at MoonCourt in the Blue Mountains of Australia, which has a brass spiral inlaid in the floor representing the Unfolding Cosmos for the telling of the Universe Story. John had been facilitating an Earth, Spirit, Action workshop during which that story – our Story – was told. 

The verses of the version sung at Wild Minds were sung by Helena Read, who herself has performed it on stage with Theo’s original band World Without Walls, unbeknownst by the Triple Ecology gang* who asked her to join them. Synchronicity abounds in this work.

The full lyrics can be heard in some renditions of the song, found here. Theo now performs it with his band Seize the Day along with this extensive repertoire of folk music in the British tradition of social and ecological activism. 

You can imagine how the Cosmic Walk is a similar experience to Ancestral Movement, although where that practice literally embodies the animal forms that have been integrated into our physical selves, this one is more in the style of the labyrinth walk. It is an occasion for meditation on the incredible journeys our bodies have undertaken from the bursting forth of the universe to this moment, pregnant with significance. Carried by the crystalline wave of the chant, we walk, sing, hum, and re-place ourselves exactly where we are. Try one as soon as you get, find, or make the chance!

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*The Triple Ecology gang (as I have just dubbed them) are holding an event in April (24-26) devoted to sharing the learnings of three frameworks: Sacred, Deep and Healing Ecology.

Ancestral Movement and the Animal Body

V0022088 Three Queen trigger fish swimming in the sea. Colour line bl

One of the workshops held at the Wild Minds gathering was on Ancestral Movement, as presented by Simon Thakur. Simon’s position on ancestors is the same as mine so I’ll start with why that is so. For both of us, the ancestors are those that went before us, that obeyed their survival instincts and passed on their genes, who carried their way of life along the path of history, who passed on and left us as their descendants. During the workshop, Simon also pointed out that, for people of the land, the actual places where ancestors were buried or burnt would bear traces of their physical bodies. Therefore, it is no metaphor to say that the ancestors are in the land, in the soil, in the vegetation – because they literally are, as compost and recycled nutrients! But like me he goes further to say that the ancestors are not just our own human forebears in the cultural sense, of passing on life lessons and survival skills, and in the physical sense, as they passed on genes and then helped to fertilise the land.

 

 Lizardaustalian

 

The ancestors are also in the other creatures; and not just because the other creatures eat the grass that grows out of our ancestors’ dead bodies. The other creatures are our ancestors because we have evolved out of the same physical matrix they have; our sun, and our planet earth and moon, all come from the same outrageously explosive conflagration of light that is the starburst behind the entire universe. Amoebic life then emerges out of the melting pot that is the saline solution of the oceans. Unicellular organisms evolve into little creatures with segmented bodies or primitive legs – anything that can move them to better sources of energy, like light or protoplankton. Competition soon emerges amongst predator and prey, even at this basic level. Fish-eyed creatures slop through the mud out of which begin to grow plants. Reptiles grow along their spines and move in waves, like fish but on land. Primates swing from trees and pass fruit from hand to mouth. We modern humans integrate every aspect of this development; growing out of it but retaining it somewhere in our genetic code. And therefore, retaining it in our bodies; and therefore, in our psyches.

 

 L0033034 Plate from Haeckel, AnthropogenieHaeckel wanted to prove black skinned people evolved from the apes – i reckon we should all be allowed to play in the trees!

 

Moving like each of these creatures reminds us of our ancient kinship with them. And as Simon reminds us, the firing of mirror neurons in our brains means that we sense that kinship in an embodied sense, in the way our thought patterns and bodily movements follow those of other creatures, mostly without us being aware of it. The other day I saw a child struggling to stand from an awkward position on the ground. I felt my whole body feel the child’s struggle – take notice of it in a motivated way – and noticed that my hands had already started to move in a way that could help out. My brain was firing signals of empathy and my body immediately obeyed and sent me to act. Extend this to the other creatures of the earth: moving like a lizard reminds my whole somatic system that those kinds of serpentine waves are part of my own evolutionary biology. Do I then find my empathy for other creatures increases when I remember they are my kin? Do I feel I should help protect their environment as well as mine? Certainly, the least we can say is that forgetting this makes it easier to ignore them and their plight.

 

mqdefaultSimon doing some animal moves. I’ve been practising them during my rides and walks.

 

That is the idea behind Ancestral Movement – the rest is in the play! Learning to shimmy across the land like a lizard is a very welcome activity for this embodied ecophilosopher – and is also really hard work! I was exhausted after only an hour of clambering about, watching Simon execute some of the moves I wasn’t ready for, following his explanations of the way each of us as babies experimented with many animal maneuvers as we shifted from supine, to crawling, and then walking human beings. Watching Totem the other night – the latest Cirque du Soleil show – also reminded me of how much fun it can be to explore moving like an animal, as expertly costumed frogs and other amphibians leapt from one bar to another of the turtle shell-shaped frame on stage. Out joints stay open to a wider range in these kinds of movement exercises and that can’t be a bad thing; the lumbar region of my spine slowly soldering together out of misuse is not an attractive option as I get less young. Finally, all of this fun reminds me of a post I once made here, on the importance of walking on uneven ground, instead of always assuming the way we have flattened off the surface of the earth – in the streets and footpaths, inside buildings, almost everywhere we walk in the cities.

 

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*NB: Check out Simon’s YouTube channel if you want to see more of this deadly serious monkeying around (although he admitted he hasn’t loaded up a lot of the animal movement exercises yet, it’s a good start and worth following).

 

Images: 1. V0022088 Three Queen trigger fish swimming in the sea. Colour line bl
Credit: Wellcome Library, London. Wellcome Images. images@wellcome.ac.uk. http://wellcomeimages.org. Three Queen trigger fish swimming in the sea. Colour line block after a painting by H. Murayama. By: Hashime MurayamaPublished:  – Copyrighted work available under Creative Commons Attribution only licence CC BY 4.0 http://creativecommons.org/licenses/by/4.0/. 2. “Lizardaustalian” by Adam.J.W.C. – Own work. Licensed under CC BY-SA 3.0 via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Lizardaustalian.JPG#/media/File:Lizardaustalian.JPG. 3. “Plate from Haeckel, Anthropogenie Wellcome L0033034” by http://wellcomeimages.org/indexplus/obf_images/2a/59/1ff9b621deff1c87a02c1379f59a.jpgGallery: http://wellcomeimages.org/indexplus/image/L0033034.html. Licensed under CC BY 4.0 via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Plate_from_Haeckel,_Anthropogenie_Wellcome_L0033034.jpg#/media/File:Plate_from_Haeckel,_Anthropogenie_Wellcome_L0033034.jpg. 4. “Gorbeia park” by Gorkaazk – Own work. Licensed under CC BY 3.0 via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Gorbeia_park.jpg#/media/File:Gorbeia_park.jpg

 

 

Wild Minds; healing, dance, storytelling, wisdom and community

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I just spent the weekend at the second annual Wild Mind gathering. This event is filled with workshops and presentations that engage participants around themes very familiar to this site: the interconnectedness of human and natural worlds, the empowerment of the individual in a setting of wisdom traditions, and conversations amongst this wondrous more-than-human world.  I was very happy with my offering, as i got to tell White Fella Dreaming stories around the campfire on Sunday night. I think i have discovered the perfect setting for my work; the same one utilised for the building of culture since the dawn of human consciousness. With no script or even much of an agenda other than to share the spirit of this work, i drew on Joseph Campbell’s ideas of what makes a successful mythology and leaped into how we could find this innate within each of our souls, as well as learning respectfully from indigenous traditions such as (and especially!)  those of the Australian land.

What a rich ride it turned out to be. An appreciative crowd, with an appetite for stories that embed us more deeply in the sacred nature of the earth, in the majestic spread of the cosmos, in our humble, wonderful hearts. Thoughtful questions and comments allowed us also to explore a couple of areas in particular the prevalence of a sense of shame amongst modern westerners. This is not an area i have worked very thoroughly, so the excursion was welcome, especially as it was raised by my great mate Nic Morrey, an experienced integral psychotherapist. My initial response came from both my own personal experience and my understanding of the history of civilization. For me, the context of the agricultural revolution behind all large-scale societies introduces the depersonalisation of nature, as it sets human industry up as the master of the environment. We channel the waters with irrigation to increase crops and increase the mating habits of domesticated animals in order to profit from thee activities. In turn we build cities with the surplus energy, which also must be stored, creating a need first for walls and then for armies. The goods must be protected.

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Humans being intelligent and perceptive creatures, we sense the unevenness of all this force, the danger of stepping out of our former place as hunter-gatherers living in balance with the rest of nature (or at least in much closer contact and with mush more respect for its limits!). Early agricultural societies even performed guilt rituals in light of this recognition. Like many members of a colonising force – a new Australian who profits, whether i want to or not, from the subjugation of the misunderstood indigenous inhabitants of the land – i have felt it necessary to examine my feeling of guilt about this violent appropriation. But that was some time ago and i have healed that wound. Today, i love my own soul, as a person born on this land, seeking more and better ways to live in touch with it and to spread respect for the First Nations peoples who still live here, as well as for their ancestors and for mine.* But Nic pointed out that while this history of depersonalisation could be healed, the prevalence of a sense of shame in modern individuals requires a systematic, or at least well thought through, response. For him, there is an archetypal pattern being worked through in each of us, from original connectedness, through a necessary rupture, and back to a consciously negotiated peace settlement. This would equate to an evolutionary path, which works much like Hegel’s Phenomenology of Spirit, through an antithetical force to a higher synthesis of complexity – which is my favoured definition of evolution. (Nic used a Vedic metaphor, from originally blissful Brahman through Shiva the Destroyer to the Shakti power of Divine Love. I’ll leave it to him to correct me if i got him wrong on this!)

As another friend James O’Brien pointed out, this is another way the myth of Genesis can be read; as a “Fall” into consciousness, out of the original Garden of Paradise, which forces us to work our way back to the Divine though hard work. I can’t help but always remind us of the very agricultural nature of this metaphor, though, which returns me to my original thesis about cultural and historical context …  and around and around and around we go. Wherever we find ourselves on this spectrum of possibility, we have to deal with it somehow. And my sense is that healing is always contingent; that we must revisit these wounds, within ourselves and our world, whenever we are faced with them, so as not to turn a blind eye to the ongoing suffering they cause when unattended.

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There was so much more going on in this fireside session of story-telling and across the whole weekend. (For more see here) What a rich way to spend some time, in the company of so many inspiring people, all working towards the same sense of community, supportive in times of need, evolutionary in focus, awake to the riches within the self and the earth, dancing freedom and holding space for the way we work with limits and love in sometimes trying times. Here’s to many more Wild Minds!

*There was also a fantastic workshop by Simon Thakur on Ancestral Movement. Simon’s position on ancestors is the same as mine as outlined here. I’m going to have to write soon on the ideas he is working with: that we embody all other creatures, and in fact aspects of the entire evolutionary process, in our own bodies. The obvious result of tapping in to these ways of moving is that we discover new levels of empathy with all life. Exciting work! Another highlight i want to write up that includes very similar ideas and experiences: the Cosmic Walk. Coming soon.

Images: 1. Purchased. 2. “The walls of Babylon and the temple of Bel” by Drawing by Mr. William Simpson R. I., and published by Prof. Charles F. Horne – Scanned from Sacred Books of the East *Babylonia & Assyria* editorship by Prof. Charles F. Horne (copyright 1907). Drawing by Mr. William Simpson R. I.. Licensed under Public Domain via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:The_walls_of_Babylon_and_the_temple_of_Bel.jpg#mediaviewer/File:The_walls_of_Babylon_and_the_temple_of_Bel.jpg. 3. “Bush in fog”. Licensed under CC BY-SA 3.0 via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Bush_in_fog.jpg#mediaviewer/File:Bush_in_fog.jpg

The Moon in Australian Aboriginal and White Fella Dreaming

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In many indigenous myths, the moon waxes and wanes because of the greed or selfishness of an ancestor spirit. Whether lusting after an unavailable romantic partner or feeding endlessly on a special foodstuff, often sweet, this character ends up displaced into the night sky, forever to repeat the pattern of unrestrained appetite, to fullness, to the wasting away that is its cosmic recompense. Ultimately, the moon/character is reborn, but this act of seeming divine forgiveness is once again sharpened by the karmic lesson it must teach us mere mortals; endlessly, the greedy one must repeat their transgressions and pay the price. It won’t learn, which should be enough of a reminder to us that we must – unless we also want to repeat destructive patterns forever.

 

We all know traditional cultures, including our own, looked to the night sky and told stories about what was seen there. Can we, as moderns with scientific knowledge, still learn from these stories? Part of what White Fella Dreaming seeks to do is to draw those threads together; to be true to what we know of the world and ourselves, today (as Campbell exhorted), but also to learn from wisdom traditions at the same time. We know the moon waxes and wanes according to its orbits around the earth and the earth’s cycles around the sun. But the old stories mean a great deal, if we are prepared to listen. They can put us back in touch with the laws of nature, both inner, in the human psychic world, and outer, in the environment. How? Check it out.

 
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The greedy character acts against others in order to fulfill their desires. The endless loop of their gratification and demise in the sky teaches us to take care of others when we act upon our appetites. This applies whether our tastes run to sweet nectar from the trees or that gorgeous young lady who is already promised to another, or who loves another, or who has the wrong skin name. (Interestingly, in Australian Aboriginal mythologies, the moon is often male.) The moon’s constant demise in the second half of its cycle, from fullness to death, teaches us to curb our desires, to let it go, to recognize that our appetites won’t always be sated. Same goes with the fruits of the land; in the hunter/gatherer world of feast and famine, it doesn’t do to long for more of a crop that is going to be lean this season, or to let others go hungry, or to force them to work for your greedy desires … others must be considered, if we are to act in a civilized, sociable manner. Tighten the belt, accept a measure of suffering, give up on something you thought you had to have, allow your desires to be ‘educated’ (as suggested by utopian theorists Miguel Abensour and Ruth Levitas).

 

We don’t only have something to learn in regards to our inner lives here. We also need to relearn the lessons provided by the long days feast and famine that are coded into our cultural codes; to curb our material appetites, in order to align our human ways with the laws of nature and be true to the earth again. The oil bubble, combined with the industrial revolution, working on top of large-scale agricultural civilizations, has led us to an era of unprecedented plenty. It’s hard to exaggerate how much this means: in the privileged centres of western (and any technologically advanced) societies today, we are gorged on an eternal feast in cities of light. This is an entirely new level of abundance and one that we cannot deny for its power. We are drawn to it like primate moths to a flame. And I am not merely suggesting a move away from abundance, technology, modern life or our highest hopes for al humanity here. But what I am suggesting, as I listen to the moon – exactly at mid-point in its phase tonight over Eltham, a perfect semi-circle lit against the night sky and the ringtail possum walking the tightrope of an electric wire past my front verandah – is that we need to remind ourselves of the cost of this feast. We are the ravenous man now. Modern global civilization is acting as if it can have everything and will not have to ay for its greed and selfishness. And we know, in our hearts, that this is true. I’m just reporting that the wisdom traditions still speak that truth. Go outside at night and listen to the moon. It will tell you; restrain your desires and think of the earth’s others. Or accept the same destiny as befell all of those that have come before you, who were placed in the sky to remind you of the danger. Before it’s too late.

 

 

Images: purchased from one of those megacorporation places. Sometimes i do it.

Becoming Deep Ecology

From Ecocrit to DEGeoff Berry presenting at the OASES Breakfast Seminar

This brief video explains a little about Deep Ecology; especially, what it does. In it, Geoff Berry, of White Fella Dreaming, describes the shift from being an ecocritic to becoming a deep ecologist. The key to this shift is around the lives we lead; being true to Deep Ecology means taking action, as well as accepting an idea, and hence using philosophy as the medicine with which we constantly remake ourselves as ‘sacred animals.’ While ecocriticism gives us great tools to deconstruct and decolonise our minds, it still leaves us outside our own stories according to Berry. As an example, an ecocritic analyses literature and film from ancient to modern, religious to scientific, to examine what it says about human relations with the rest of nature – while Deep Ecology asks us to take up the challenge of living as if we really were loyal to all aspects of nature.

Berry believes that by taking Deep Ecology seriously, we can regain access to wisdom traditions and experiences that enable us to live in accord with a higher, deeper, greater version of ourselves, which is always waiting to be birthed into life. This involves us in having our own practices as well as learning as much as we can from indigenous epistemologies and the ways of nature mysticism. This presentation was made at the famous OASES Breakfast Seminar series in Hawthorn (Melbourne, Australia) on Saturday 7th February 2015. There were some good questions and Geoff thanks the OASES community for keeping this tradition of public speaking alive and inspiring a very healthy crowd to engage with this ecospiritual material.

A little guide to Pinakarri; an Aboriginal way to calm yourself and connect with your body

Pinakarri

  1. Sit peacefully and feel where your body connects with whatever is physically supporting you right now; whether that be ground, chair or cushion.
  2. Feel the weight of your body and notice how the earth supports it. No matter what you are sitting in, it is made of earth in one way or the other. The gravity that holds you there was created with the beginning of the universe. You are now sitting in universal power. This holds you unconditionally. This is also known as unconditional love, as it accepts every part of your body, mind, heart and soul.
  3. Become aware of your breath. Listen to the difference to the in breath and the out breath. This tone is completely unique to you. This is how the universe sounds when it plays and sings through your body. You are completely connected to all that is, was and will be in the universe. You are at one.
  4. Become aware of the slight difference in temperature between the in and out breaths. This difference is what you give to the universal and instinctive act of breathing. But the heat involved in that change comes straight from the sun. It is warming up life through your body and you are a channel for this process. You are now the energy of the sun and the changes in the air; completely unique and absolutely universal at exactly the same time. There is no fundamental distinction between you and nature, but you are also that unique differentiation of tone and temperature.
  5. Now listen to the drumbeat of your heart. This began when you were a foetus in the womb. It continued when you were born and stays with you until you die. It beats out a particular rhythm and sound. This is you.
  6. Find the first point of tension you become aware of. Breathe into that spot and consciously relax it with the power of the sun and the universal energy you are now aware of. Breathe out the tension.
  7. Feel free to experiment and improvise with this exercise.

 

*NB: This process was provided to me by John Croft, of Dragon Dreaming, a very successful collaborative tool for project realization, especially in small groups. See the whole E-Book at: http://www.dragondreaming.org/dragon-dreaming-international-e-book/

 

John tells me that Pinakarri was used by the Mardu people of the Mandjilidjara (language) in WA and that they were the last group of Aboriginal Australians to be contacted, in 1964, when about 20 of them were found in the Western Desert, when firing was going into this target zone from the Woomera region of SA. The people were relocated (undoubtedly this is a much nicer word than what we should be using here) to Jiggalong, a mission station in the Pilbara region of WA. John Croft met them there in 1968, about 4 years after they had been relocated there, but he was only 19 and they were very shy and didn’t speak English. He learned the process of Pinakarri later, upon returning, when he had friends who were working with the Mardu and translating between English and Mandjilidjara.

 

How Do We Relate to the Elements? In rock and ritual

GB sevs

What White Fella Dreaming supports is a way of being that allows every facet of every potential there exists in the human framework to be made possible to us right here, in the body, while remaining true to the earth and to its inevitable limits also. This is sometimes known (erm, well at least by me and a handful of other brave or foolhardy souls) as ecospirituality, or embodied spirituality – allowing that we, as individuals, can enjoy our own relationship with what we deem sacred, within ourselves as nature and within the ecosystem of which we are but a small part. To use some religious language, we recognise ourselves as the holy, or the divine, as this force exists in and through us, as we experience it, as it is communicated to us and through us as human beings. To throw off the shackles of received conventions, in the sense that any priestly caste could speak for us, and to realize that relationship for ourselves, in alignment with our own conscience, with intellectual integrity and critical thinking coming along for the ride; as independent, mature thinkers with a full emotional life and deep respect for the body and its innate wisdom as well. And celebrating this in ritual, so that we don’t forget.

 

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Rituals of letting go of the old to make way for the new: burning down the house – and the man – at Burning Man

 

But dispensing with traditions we don’t need any longer does not mean turning away from ancient traditions altogether – in fact, far from it. If anything, we need the wisdom of the elders more than ever right now, to remind us how to be human without necessarily relying on technological or other crutches, without getting too caught up in the consumerist materialism of the global marketplace; to bring us back to earth and its inevitable cycles of feast and famine, or at least to the lengthening and diminishing of the light as it arrives here, the filling and emptying of the moon in its lunar cycles, the way that seasons come and ago with regularity but also with change, with multiple sets of co-respondent signals, with differing facets of symbols and meaning depending on our shifting circumstances, needs and relationships.

 

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The body of the earth, the clay out of which we arise

If we are going to enjoy a truly embodied spirituality we need to align ourselves with the things that make up our selves: the earth that is our bodies, the waters that flow through us, the air we breath in and out, the flame that ignites our warrior spirits. There are plenty of systems that deal with these kinds of relationships, but none better than the one that states it is your right to figure out your own way of weighing up how these elements are allocated to your personality – to the extent that your personality is a stable entity at all. This stuff shifts all the time, so listen to your soul! Wake up to your dreams and to your Dreaming, hear the spirits call your true name from the depths, within and without, and respond in the way you live: true to self, to earth, to fresh air and water, to the quickening of fire on fuel and to the emptiness that is exactly fullness in every moment of your life.

 

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The face of the deep

There are gateways of metaphor everywhere and these lead us beyond metaphor to a deeper experience of reality. Water is our feelings, your tears, the oceans of unforgettable memories; the flames of passion drive us to love and war; the body limits us to plod like clay and also allows us to dance like leaves on the breeze; air is thought, as free as a bird, filling us with life in a lungful of oxygen. This is all to be celebrated, in the danger of great, uncontrolled feelings as in the embrace of all that is, as it supports every part of our being; as it is in this song by punk industrial art rock band The Severins:

 

Oxygen

I wanna be kissed by your fire

I wanna be washed in your tears

Oxygen;

I need another hit.

Grounded;

I’ve gotta feel the clay

Find me, thrill me, lose me, kill me.

I wanna be appeased by the presence of your anarchy.

Repeal the need for torture in your sense of wiccan ecstasy.

I wanna be kissed by your fire;

By your flames, by your uncontrollable passions.

I wanna be washed in your tears;

In your oceans.

Oxygen

I need another hit.

Grounded

I’ve gotta feel the clay … I’ve gotta feel the clay

Youtube link: https://www.youtube.com/watch?v=W3btmXLQ3Rg

Words and singing by the author (Geoff Berry, albeit in a younger body); music by The Severins: Steve Bruce (drums and a substantial portion of arrangement), Richard Anderson (bass and good looks), John Wilson (guitars and atmosphere).

Images: The Severins, still shot from video, Central Club, Richmond, Melbourne, Australia, by Optus Pay TV. Water (sea): “Nordsee Wellen” by Muns – Own work. Licensed under CC BY-SA 3.0 via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Nordsee_Wellen.JPG#mediaviewer/File:Nordsee_Wellen.JPG. Fire: “Burningman 0078”. Licensed under Public Domain via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Burningman_0078.jpg#mediaviewer/File:Burningman_0078.jpg. Clay “Clay-ss-2005”. Licensed under CC BY-SA 3.0 via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Clay-ss-2005.jpg#mediaviewer/File:Clay-ss-2005.jpg