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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Storms, Sea Monsters and Climate Change

In ancient mythology, there are stories about great sea monsters that roam the deep, far from the eyes and lives of mere mortals on the surface of the earth. Until times change, something goes wrong with the planet, and they resurface. Humans might not be guilty of any particular crime against life at the time; but often the old stories make it clear that we are to blame for the upsurge of the sea monsters. When the forces of good and evil go out of balance, they return from the deep, not to exact revenge but to even things back up a bit. The Kraken wakes, the giant squid come after boats instead of whales for a while, the seas roar and we are swept up in the tide. The shores are cleansed and humility is returned to the world; seeing this power, the human race remember that they can be swallowed up whole by the all-consuming power of the ocean, if they are not lucky.

 

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Here we go again.

But this time it is not gigantic, scary looking creatures we have to worry about; it is the spirit of the sea itself. Perhaps it was always this way and the monsters were just a symbolic representation of the power in the oceans. Regardless; watching the hugely impressive storms over the last few days on the south coast of NSW has been a humbling exercise and one that reminds me of something i thought following the Boxing Day tsunami, which killed hundreds of thousands of people just a few years ago. The sea itself is the monster now. And it is rising.

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Have we really even begun to accept what anthropogenic climate change is about to do to our coastlines? I live on one – the most beautiful place i have ever found, a place i have fallen in love with – and i am beginning to think about where to settle so that my kids can live there too. With 2m of sea level rise – something climate scientists have been telling us is inevitable, given the lack of change we have seen since we realised the ‘Greenhouse Effect’ had been given the stamp of consensus at the Rio Earth Summit in 1992 (that’s right folks, we have known this was coming for around 25 years now) – not only will millions of hectares of fertile land go underwater, but heavily populated cities across the world will become emergency zones.

So, i will be thinking about that when I choose where to settle along this coast. More importantly, meanwhile, i’ll be supporting the community to change, to create bioregional networks of exchange and support, and to think in terms of resilience and loving kindness while we build renewable energy grids and figure out what grows best here.

And i will keep listening to the ocean, which on halcyon days like the ones we’ve been enjoying lately tells me life is beautiful, and on stormy days like these reminds me it is also deadly. How we respond to both extremes tells us a lot about who we are. Let’s remain mindful of these co-creative forces in the world all around us. And not become monsters ourselves …

 

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Integrative Psychology – inclusive, open-ended, and working in consort with nature

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Modern psychology begins with a medical model, so it comes as no great surprise that the current regime of diagnosis and prescription follows a mode that defines most mental health issues according to symptoms and cures. But in the 21st century, we are learning more about the extent – and the limits – of our knowledge of the mind. Sure enough, the human mind works within a physiological system – it’s part of our bodies and our environment – but it cannot be reduced to a merely causal mode. Like nature, the mind has self-healing capacities. And, mirroring the world, our mind – or psyche – sometimes operates according to patterns that are too large or too small to appreciate in the moment. The recent documentary Earth From Space provides some metaphors that are useful for a discussion about the parallel (and interconnected) worlds of mind and nature.

Sometimes when we are sick, we only find out later that this was a symptom of the body attempting to heal itself. The common cold can often be seen to work in this way, especially when we work too hard for too long; sickness stops us in our tracks and allows the body to force us to rest. Who knows how often a minor illness has given our bodies time for white blood cells to eradicate some intrusive threat? Similarly, a severe tropical storm is damaging in its immediate effects, but (according to the meteorologists behind Earth From Space) it is also a way for the atmosphere to release energy that has built up from the combination of heat and water vapor over the oceans. And our minds can be understood in a similar vein; pent up anger can rise to the surface unexpectedly, due to external or internal pressures we may not always recognise. The difference between this and a weather pattern is that we can choose how such energy is expressed and we can create safe release valves so that it does not become dangerous, like a perfect storm or debilitating physiological illness.

 

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Such understanding can help us to reframe the way we think about psychology – including the self-healing possibilities of the mind – today. Consider a reframing of the three great movements in 20th century thought, which saw them in conversation, integrated in a more inclusive way of understanding the human mind as an interconnected part of the even wider spheres of ‘the meaning of life’ on our planetary home, the earth. Far from reducing our understanding of the psyche to a merely medical model, the conversation between existential, phenomenological and depth psychologies can extend the way we think about what it means to be human in the Anthropocene.*

All three of these great movements, in different ways, deal with the ‘meaning of experience,’ and they all work as a creative response to the reductionism of a merely bio-medical model of the psyche. An existential psychology asks how we can create meaning in the face of the meaninglessness of the physical universe, especially knowing what we do about the enormity of the endless galaxies (and the even more vast abyss of empty space beyond) and the brutal injustice of the natural world of animal life. But existentialism responds not only to the cold hard facts of science; it also asks questions of meaning in the face of what some people are prepared to do to each other. The paradigmatic example was the concentration camps and Victor Frankl’s way through this horror, although Sartre’s recognition of our more everyday angsts such as the fear of freedom, alienation, death and others is also an important set of considerations.

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Phenomenological psychology, on the other hand, sought a framework for understanding the way we experience things, which counters or complements the classical philosophical standard of truth (the abstract or ‘pure’ reason revered by Plato and Kant and integrated into the scientific method of empirical observation and theoretical extension). Can we trust our personal observations, of our inner lives and of the way we experience embodied life in a social context? How do we make sure such considerations matter, in the face of scientific reductionism and the logic of the markets, for instance? Such questions lead to some incredibly rich discussions about the poetics of the human condition and what we find meaningful and worthwhile in terms of fact and value.

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Responding to both these schools of thought, not in terms of chronology but as another way of considering human consciousness and our cares, depth psychology wonders aloud what deep historical, sociocultural and biological patterns lie behind (or give rise to) the unique value of each of our individual lives. Such patterns were seen by Jung as ‘archetypes’; ancient templates according to which even our most spontaneous experiences could be seen as endless repetitions of certain master codes of biology and psyche. In dreams and hopes, we spontaneously reinvent the same kinds of outcomes as our ancient forebears, even though we live such different kinds of lives. Little wonder that links to animal wisdom and strange intimations of spiritual beings inhabit the deepest recesses of our minds, if the body itself gives rise to such codes. We dream in a timeless realm, where human socialization only has a certain amount of impact on the whole self we are in mind, body and the depths of the soul.

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When combined, these explorations into the human mind could all be seen as mirrors of nature’s attempts to heal itself. Just as our bodies, like the earth itself, express symptoms of imbalance in minor colds and violent storms, so the mind pushes itself into difficult realms of challenge, times where it must create healing powers such as white blood cells to consume the poisons that have accumulated within. Out of the relative darkness of these mysterious explorations we seem to be able to become more aware of healing powers within.

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A truly integrative psychology must therefore work to be inclusive of all our concerns for a meaningful life, which takes into account these three great schools of thought while also embracing and transcending the potentially reductive realms of scientific reason and empirical observation. Such an integrative psychology must also be greater than the sum of its parts, by pointing towards the unfathomable depths of the human soul, the endless nature of psyche, the open-ended way we can consistently strive beyond our limits and find possibilities – for love and adventure, growth and embrace – no matter how hopeless circumstances sometimes seem. And for this integrative psychology may find its ultimate home in the way it mirrors nature, where life always finds a way to keep seeking growth in the face of any and all challenges.

 

*The Anthropocene – a new geological era that recognises human responsibility for our world-changing effects on the global climate and on the environment everywhere.

Personal Growth is Natural (enjoy some today!)

Personal Growth, for healing or evolution, follows a similar pattern to  the one we find in nature.

One of the aims of Belonging is to help us to feel more at home in our bodies and in our individual selves. When we start with this, we can also get better at shifting our awareness to our inner lives, to our very own personal experiences, so that we know better how it feels to trust our own feelings about being part of the wider earth community. This can also enable our own personal myth – our story of belonging – to be a part of a greater myth, a powerful story of life, the universe and everything that not only makes sense to us but also feels right.

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Individualism – pros and cons

Western societies like ours have a strong emphasis on the individual, which is not always the case in eastern or indigenous cultures, where cooperation in alignment with the group is a more common guiding model. The benefits of western individualism are enormous, especially in the sense that we get to make our own personal decisions in many parts of our lives, like who we would like to be in a relationships with, what sort of work or art or sport we want to pursue, who we vote for as leaders, what we buy at the shops, etc. But the downside of individualism has become more obvious over time too and this includes the mental health issues that just kept increasing throughout the 20th century. One of the biggies was a common sense of increasing alienation, with many people reporting a distancing in their relationship with others as modern society became more ‘splintered.’ This increasing fragmentation also led to an inner sense of disconnectedness for many, who also felt like they were becoming more alienated from their own inner, true or authentic self. This could be considered as a side effect of the spiritual vacuum of modern society (in regards to the loss of a meaningful religion that a majority of people could align themselves with), as well as of the industrialisation that results in a depersonalizing machine age, amongst other factors.

But as far as we go within ourselves, the psychological difficulties of modern society generally revolve around a core issue – we are all complex individuals with many different facets and a range of possible responses to our circumstances, so how does all this fit together so that we can feel whole and complete in some way? To put it another way and ask the existential question, who are we anyway? And now do we cope with these psychological and emotional influences of alienation and fragmentation?

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Getting back to the Garden of Paradise – a common personal myth

Let’s take a concrete example that helps us to explore how this can occur in our own lives, how it can make us feel and what we can do about it. First of all, the natural state we have lost when we feel alienated from who we believe we are as a true self, is that someone who feels whole and complete. This is our authentic being, with personal integrity, who does not need external validation from other people or through their status, car or job. This is the ‘garden of paradise’ myth that lies deep in within. It is often encoded in myth as a Golden Age of peace and prosperity, which we lost when society went terribly wrong (think of Atlantis, or Eden, or the time when we could talk with the animals, etc).

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So, the first myth we often encounter as a person capable of reflecting upon ourselves revolves around this ‘natural state’ of peace and plenty. And by myth here I mean a powerful story that connects us to the more-than-human world of meaning (aka the sacred). Who remembers being in the womb? Plenty of people have reported this phenomenon, either spontaneously or through a rebirthing process. And what they report sounds a lot like some creation myths about how the universe begins, either of a peaceful garden or in a swirling kind of cosmic soup or flow, an indistinct fluid reality where nothing is separate. In the womb of life, everything is provided, including a feeling of being ultimately embraced by a higher being, process or order. However, while everything may belong here, there is also no individual ‘self.’ Nothing can really go ‘wrong’ but that is partly because we cannot know ourselves as someone for whom anything can actually go right either; there is no sense of an individual self yet, and we need to define ourselves as separated our from this state of non-distinction if we are to grow back towards a higher synthesis of complexity (which is one definition of evolution).

 

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In this very common kind of creation myth, everything is OK, and then we get born. (There is also the creation myth that sees the original state as chaos, which is thankfully overcome by a beneficent god of order, and we will come back to in another session.) Birth from the fluid garden of paradise means making our way through a dark tunnel, out into the air and light, and then boom! We land in a whole, shocking new reality. Then, up into the loving arms and the nurturing breasts of mamma, and we’re back in heaven (all going well). This everyday, miraculous scenario of birth can be used as a model for our whole psychological lives. We start with the feeling that everything is good, when something happens to upset the balance, until we find a way to get back to what we feel is right and normal. This is a mythic process, in that it links us to the higher or deeper truths of our very physical being, including the eternal law of growth, which could be considered the sacred or divine force behind all life. This is also the way life continues, in spite of every challenge, through or around any barrier. We are driven to become whole again after every ‘perturbation of the system’ so that we can continue growing. We will seek out and integrate whatever makes us feel complete, beyond the personal challenges of everyday life. This is why Ganesh is the most popular of all the Vedic gods in India; because he offers paths beyond worldly challenges, ways to find overcoming, to create good fortune and peace of mind. German philosopher Hegel built an entire system out of this, in his Phenomenology of Spirit – first there is the ‘thesis,’ then it is opposed by an ‘antithesis,’ then we find a way to create ‘synthesis.’

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Psychological Growth is Natural

So, one of the things myth does is to create a sense of completion, as if everything is just right and all questions have been answered. A successful myth does this so that we can believe in ourselves and in our world. When we feel like everything is just right, it’s because it is; because that we way we are thinking about and processing our experiences makes so much sense that it goes beyond reason. Finding a better way to do this psychologically makes us much sense as healing the body when we are ill or wounded. This is the biological parallel between story telling and nature. The body tries to heal itself automatically; it’s simply the logical thing to do for a biological system. When the body is wounded, white blood cells go to try and clean it up. When our minds or hearts are wounded, the psyche goes into action. We might not recognize this, but it is happening. The Belonging project seeks to make such tools more accessible to everyone possible.

 

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So we can grow around the wound, even if we can’t “get over it”. We can leave it in the past, or convince ourselves our difficult experiences were for the best, or whatever narrative works for us at the time. But there are also the cases where this process does not serve us in the long run, where we tell ourselves everything is OK in ways that can be counterproductive. We protect ourselves too much from the truth that challenges our self-conception, or we remain idealistic and open-hearted when we would be better served going into self-protection mode. If we want to keep growing and evolving as people, at some stage the personal myth that helps us to feel good must also be challenged. Then a new myth must grow in its place – a synthesis to overcome the antithesis. This is like choosing to take a little bit of poison as medicine, rather than letting ourselves remain sick. Once we have figured out everything is not OK, we need to act intelligently, or put up with mediocrity. Getting better at the cultural medicine of mythic story telling allows us to become more robust selves in a biodiverse, flourishing ecosystem – in the world and within our own complex psyches. This is especially the case when one story stops working; when the way we think is right and natural does not work in a new situation, such as a relationship, change of work, or just in terms of ongoing mental health.

 

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So how might this process work for us, right here and now? Let’s consider two ways experiences of pain and suffering can take root in our lives and what we can do about them to make sure we have greater access to feelings of belonging.

Example 1: Getting caught up in it – and changing the story

How do I get so caught up in different parts of myself, so that one aspect sometimes seems to take over at the cost of my overall sense of self? Examples include excessive anger, sadness, avoidance, etc.

We know we can interpret our experiences in many ways, but sometimes one interpretation that may not serve us very well takes hold and we suffer unnecessarily because of this. Changing this story and reminding ourselves of the deeper well of wisdom we have innate access to within can be a profound way to improve the way we live.

Exercise: if you are booked in for a Belonging workshop, bring along a belief or attitude you hold that you have come to realize no longer serves you. We will locate this idea in a bigger picture – of human evolution, culture and the laws of nature – and transform it to a new interpretation that overcomes the challenge of growth. This is finding the synthesis to the antithesis, so we can return to the thesis, the garden of paradise in our souls!

 

In the meantime, and for those who can’t make it to a Belonging workshop, here is another process that can be used at any time:

Example 2. Breathing in the freedom of a new body language

We all carry stress, fear and/or anxiety in different ways in our bodies. For me, if I get tired or frustrated, I stoop. Slumped shoulders are a sign I’m not getting by as well as I could.

Exercise: Locate where you hold onto negative emotional states in your own body. Breathe into this spot for 10 breaths. Imagine an inner glow rising from your core in the lower abdomen and melting the stress away. ‘Encode’ this process, so that every time you become aware of your breath during the day, it automatically does this melting process. Please see here for a more complete explanation of this process.

 

 

Communion with Earth and Stars

Singing up the new mythic paradigm means reconnecting people with more-than-human nature, on earth and beyond. Living this means remembering that we are born of the earth and of the sky, our bodies built from stardust scattered throughout the cosmos by explosions so immeasurably violent that they can swallow up whole planetary systems with nary a burp.

 

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From the start we are sky and land creatures, flying through space at a million miles an hour* while walking on land that seems solid and stable but we know is just another coincidence of continental plates, sea levels, tectonic shifts, ice ages … we live in the sweet spot, just now. But we are creatures of uncontrollable fire, too, true to our first home in the stars – unimaginably immense bursts of light and heat, burning gas in the night, a conflagration of potential.

And then again, of course, our ancestors first evolved in salt water, evolving over millions of years out of that amniotic fluid, replicating cells before arising softly from the sea, gulping in air as oxygen became available, stepping out for the next adventure.

 

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To do this – to sing up the song of the earth and the stars, the fire dragons and water devas, the archetypal guides and wise advice and flighty air spirits and everyday ‘down to earth’ advice so that we can learn to live at peace with our earthly existence – we need to build relationships with place. Because we are limited; we have bodies, which are breathed through by life; and we have appetites, hunger and thirst and more, which we must satisfy. We live as part of an ecology of limit – not scarcity, but of a biodiversity that cannot be reduced to sets of resources that we are free to tap and extract as if life on earth could just keep on sustaining us forever. We live in places that offer certain amounts of warmth and nourishment, relying on stuff (material and intangible) that needs to be shared amongst the creatures.

 

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All that lives feeds off all else. Sometimes that cycle is cruel and seems inhumane. But we are capable of mobilising an ethic of life that allows the universal feeding to be tempered, ever so slightly, to reduce unnecessary suffering. When we get in touch with our bodies and inhabit them as intelligent primates with appetites and a realistic appraisal of our capacity for self-control, we can co-create at least the possibility of whole system flourishing. Sometimes the gods of nature will laugh this off, of course, shaking parts of the planet free of humanity with a particularly vicious storm or tsunami, with fire and flood and earthquake and pestilence. C’est la vie. This doesn’t stop us from co-creating a kind of ecologically-informed biodiversity of life on this planet, working with the extended kin all around us in the soil and sky, in the waters that sustain us and in our technologically brilliant cities.

My last post was about the difficulties of pursuing this theme of being in deep dialogue with the earth, in the context of being a relatively new ‘white fella’ on land inhabited by culturally complex ‘black fellas’ who had identified with their ‘country’* for tens of thousands of years. I felt I needed to expand upon White Fella Dreaming, to build something more inclusive of my own innate embodied wisdom, to help inspire my community to share the same. The theme of Belonging allows me to keep practicing deep listening to the land – that timeless flow that takes on specific shapes depending on the place and the psyches involved in the communiqué – and to share this regardless of the politics of colonisation and appropriation that mark this particular point in historical time.

 

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My friend Caresse wrote to me after this post, wanting to check in that White Fella Dreaming, as it became the blog for Belonging, would stay true to that bigger picture issue: the one about being human, regardless of cultural history or conditioning, and continuing the ‘deep communion’ between us as human psyches and the spirit of the land and the cosmos in an interconnected evolutionary process. What a great reminder, of my core theme and of how good it is to be involved in communities that keep us on track.

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The theme of White Fella Dreaming, as the blog for Belonging, remains focused on embodied spirituality and dialogue between the human and the more-than-human on earth and beyond. Belonging will feature more workshops, as well as online courses, retreats, tours and other ways of helping more people get more in touch with their inner nature, which is flowing on the infinite sands of reality. And the work will always return to our dreams and myths: the powerful stories that connect us to what we find sacred in life, which is simply what we hold most meaningful in our hearts and bodies, in the precious jewels of consciousness and material being that we have been so fortunate to be born with. Boundless potential for poise and spiritual generosity accompanies us as we ride the flow of life. In peace, Geoff.

*This may not be mathematically accurate. But you get the idea.

*‘Country’ = the ‘spiritually enlivened cosmos’ of place in Australian Aboriginal ways (Debbie Bird Rose)

 

Belonging workshop, Saturday 10th October, CERES Environmental Park in Melbourne: bookings

 

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How White Fella Dreaming awakened to Belonging

Have you ever hit one of those points where you knew the next move you made was vitally important to the rest of your life and you weren’t quite sure which direction to take? This year the White Fella Dreaming project took me way outside of my comfort zone and forced me to rethink the reason behind it: how ‘new’ or non-indigenous Australians feel more at home on the land, so that we treat it better, and achieve a more satisfying and respectful reconciliation with Aboriginal and Torres Strait Islander Australians in the process.

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The story begins on the remote desert-fringed beaches of the Ningaloo Reef in Western Australia, where I spent most of June and July this year. I was a long, long way from electricity, let alone mobile phone or internet networks. I snorkeled, fished, cooked over a fire with my lovely little family, and dreamed of what the sands and salt water would say to me if I could be awake enough to listen to them. I meditated in the sand dunes and heard the rustling of the ocean breeze in the desert grasses. I watched bands of olive-coloured budgies flock overhead, chirping a sussuration across the sky as they headed one day south, a few days later back north, on some mini-migration that remained a mystery to me. As I so often do, I wondered what knowledge the original inhabitants of this land would have had to share, if they still lived here on the land. I saw the occasional ’roo at sunset or dawn and eagles seeking roadkill along the endless highways; but there are not many animals out here, where the land is so sparse and the rain so rare.

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In the water, it is different. I snorkeled alongside a manta ray while it fed in spiraling circles, before tipping upside down and swimming away with its under flank exposed, looking down at the sand and reef below. I flipped around with turtles, avoided a sea snake, kept my distance from the bronze whaler sharks, and marveled at the wild variety of other creatures that shared this ocean paradise: colourful fish, of course, but also sting rays, squid (which look almost celestially radiant underwater), cuttlefish, octopus, giant gropers and cod, flashy mackerel and tuna, harmless and beautiful reef sharks … the list goes on. But one amazing experience will stay with me for life. Around 2km out to sea, while free-diving from a boat, two humpback whales approached me, banked around to keep me in full view, and allowed me to swim by them for a couple of minutes. Those brief moments were some of the most special times that I have enjoyed in the company of other animals. I could hardly believe such magnificent creatures would come to me out there in the middle of the ocean. I wished that time would slow down to a stop, at least just for a while … but of course nature keeps moving, and they soon continued their migration towards the Kimberley, where they would calve some 1000km to the north of here.

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And it was up in the Kimberley – or at least that most exotic of Australian towns, Broome, which serves as the western gateway to this incredible landscape – that my calling became refined by fire. For here, in consecutive meeting with researchers into indigenous knowledge, I came to realize that I needed another way to teach alongside White Fella Dreaming; a way that did not put anyone off side, as I was told that my usage of the term “Dreaming” would, in terms of Aboriginal feelings about traditional and surviving culture. The Dreaming, for me, is a kind of mythology – or powerful story that links the physical world with a sense of the sacred – that listens to the song of the land and identifies people with the rest of nature, so they we are compelled to protect it as well as enter into conversation with it.

But this didn’t cut it on “country” (the “enlivened spiritual cosmos” of the land, as Deborah Bird Rose puts it). It didn’t matter how well I could defend my understanding or aims; the whole idea of White Fella Dreaming was just too close to cultural appropriation. I acquiesced to this and suggested I talk about “comparative mythologies” – which is technically my area, combined with the ecological humanities – but no go. The Kimberley Aboriginal peoples didn’t want their culture talked about in terms of myth, because this could also lead to misunderstandings. Once again, nothing I could do to help ease such confusions was going to be enough to get over that barrier.

So, I had to quit on the idea of working with this research centre and their people and move on. This didn’t mean the end of White Fella Dreaming, because I had seen this controversy coming, in one form or another, and knew I would have to weather such storms. And I had another set of allies who had also helped me to overcome this kind of challenge from a different angle – beautiful friends who had been advising me to find a ‘universal’ value, something in the human heart and soul that any and all could appreciate. While sensed they were right, the problem was that I still hadn’t found that theme. But now I was frustrated and that kind of energy, like anger, can be very productive when it is chanelled right. I was also lucky enough to be in Broome with another of these friends, my colleague Paul Pulé, who was interested in researching with the same group in his own field of ‘ecomasculinities‘. Together we workshopped my dilemma, using some of the phrases I had been advised to throw around: What is it that I do, everyday, that is behind all my efforts in the world? What is my highest, or deepest, calling? Put another way, what vision do I wish to serve, which will lead to ‘generative’ outcomes no matter what? And what word or phrase best describes this value in a way that does not lead towards possible misunderstandings or political disputes, conflicts or arguments (all that stuff we desperately need to resolve!). Finally, Paul helped me to name it. Regardless of who I am talking to or what the topic is – whether it is an intellectual conversation or an emotional support session, about spirit or football, at work or in the park, there is always one thing I wish to leave people with if I can – and that is a feeling of belonging.

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When people feel they truly belong, they are comfortable in their skin. They are at ease with their community. They feel loyal to the earth. They are more likely to do good work, to try and resolve conflict rather than inflame it, to protect what is worthy – including fresh air, clean water, healthy soil and other animals as well as all people (especially the defenseless or oppressed) and other manifestations of life (beautiful buildings, art, the scientific mind as well as the spiritual life, creativity as well as critical thinking – the list could go on forever, to include anything you stand for and love and wish to protect). In belonging I find what is most meaningful to me and to my work – something that underscores and takes priority over the intellectual labour of university life, something coded into the DNA of great stories and humble truths, a feeling that can emerge out of any compassionate interaction between myself and others. When I feel I belong and I share that feeling, all levels of possible conflict can be dissolved. The sense that we don’t totally belong in our bodies? Melted into a tangible sense of at-one-ness. Our experiences of conflict with others in our community, close or far afield? These can lead to a more robust order, a higher level of communications, better ways that allow for opposing perspectives. Our alienation from the rest of nature? Even this dissipates in the face of belonging, like a bad dream that fades as we awaken to a new life, transformed back into what we once and always were – at home, here in our bodies, with each other, born to this incredible fortune on our beautiful jewel of a planet.

For those keen to work with these ideas in a supportive environment, Geoff’s inaugural workshop on Belonging will be held on Saturday 10th October at CERES Environmental Park in Brunswick East. For more information and booking details please go to belonging.org.a

Spirituality, Leadership and Management – hop on board!

How do we bring a sense of the spiritual – the integration of the worlds beyond this one into our everyday lives, the linking between physical reality and our higher, deeper, greater selves – into professional practice, business, negotiations, life?

 

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When conventional religions have let us down and so much of politics is bunk, a new era of leadership requires our creativity. Inspired by the world of ideas, the possibilities inherent in the human mind and body and heart and soul and spirit, and our innate sense of what’s right, combined with the traditional wisdom that continues to speak to us from the earth and the stars and the people who have kept listening, we can forge new meaning with depth and reliability.

Being part of this movement means walking the talk, accepting the challenges of a world that all too often defers to an orgy of meaningless consumption, and speaking out – both against this corporate desolation, and for the incredible, marvelous array of ground-breaking (and ground-nurturing!) actions taking pace across the planet right now. We are part of the critical mass, which is crystallising around an emergent understanding of the potential of the human race to evolve into a better species; one that takes care of its home, even after it has developed high technologies (which bring so much danger with so much promise!).

 

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I’m proud to be part of the team that is bringing this work to Australia, in the form of the SLaM (Spiritual Leadership and Management) conference to be held in Sydney, August 21-23. “Mind in the Matter; What is Mindfulness in Business and Professional Life” promises to hold all participants in a space that is generative and supportive; and that takes us all through the stages of deep inquiry and carries the gifts of such work back into the field of everyday life. It is with love and gratitude – and professionalism and expertise – that i will facilitate the “Programmed Strand” of workshops, alongside a gifted team of committed practitioners. To ensure the most profound spirit of transformation possible, it will take place as a 2 and 1/2 day retreat at Wiseman’s Ferry, where we will immerse ourselves in the work and find truer, clearer connection to ourselves, our community, and our planet in this time of need.

See the website here for more information; and below is a copy of the Newsletter outlining the theme and flavour of the conference. It is beautifully written by Susie Goff, current President of SLaM. It would be wonderful to see you there. Please feel free to explore this exciting field of endeavour.

And please share this opportunity with anyone, or any organisation, you think might be able to make it to the conference, or who might be able to let more people know about it.

Keeping it real, Geoff Berry (White Fella Dreaming).

SLaM-Newsletter-May-2015

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.

 

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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