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/

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Are people part of the flora and fauna?

What makes human people special? In this context, what makes us stand out from the rest of nature? Why don’t we see ourselves as part of the rest of life on earth? This came up for me recently, as i listened to an Australian Aboriginal lady explain that her people should be thought of that way; that they were part of the flora and fauna of the land, in terms familiar to deep ecology. What was kind of shocking here was the fact that such an argument was once used by early colonists of this country to justify dispossession and settlement. It was allied with the idea of Terra Nullius; there is no real society here, recognisable to European standards, so we can simply take the land. Those black fellas are part of the land – so, no barrier to our possession of it. They literally branded Aboriginal societies as part of the flora and fauna, but meant something very different, and much more horrible, by the same sentiment.

  GB at PinnaclesThe author at The Pinnacles, Western Australia. Standing amongst the rocks, not independent of them.

A similar conundrum faces us when we align the feminine with nature; or with the darkness, or the deep waters of emotion. It’s not that the analogy is wrong – it’s the negative associations commonly held with the imagery that leads to problems. It’s easy to see why the feminine and nature are so easily aligned – we are birthed out of both, the womb of our mother and the matrix of the universe, physical matter itself. Likewise with the easy metaphorical association between the feminine and darkness; the mysterious ways of the world, the intuitive mind that women seem so often more comfortable with, compared to the ‘daylight’ or rational consciousness that has just as often been associated with the masculine spirit, and men in general.

 

Shark Bay beachThe sea, here at a beach in Shark Bay, WA. That sense of oceanic awareness, which Freud resisted and Jung identified with …  the great eternal feminine, the Tao of universal flow

If we were more comfortable with the darkness, with mystery, with the earth as our greater body, we could embrace these associations. We are suspicious of them because they are so often used to denigrate – to assume mastery over them, to remove ourselves from identification with them, to be independent and to feel powerful. It’s an illusion, just as the intuitive sense of them probably is too. Ultimately, matter and intuition could be thought of as masculine, abstract thought and logic as feminine, in a different social order. The moon has been considered masculine in Aboriginal and Mesopotamian cultures, which throws the whole European system out of order; in ancient Sumer, Nanna was the Moon God, a great bull looking over the herds of feminine stars. Symbols are flexible, no matter how true they seem to us. They are part of our consciousness, part of our mythology, so we accept them, just as we accept scientific thinking and the mundane materialism of commercial life in the 21st century.

 

Karijini GorgesThe spectacular gorges of Karijini NP, Pilbara region of WA. A sense of timeless pervades the landscape here, where rocks have been weathered for millions of years

I’d love to be thought of as part of the flora and fauna. I don’t want to assume mastery over the world and differentiate myself from it as part of some patriarchal fantasy of ‘civilisation.’ I’m just as comfortable with the feminine, nature, mystery and darkness as with the masculine, mind, a sense of certainty or logic and light – and i know that these systems of thought are all fluid, as sure as my sense of self and society and just as contingent upon history and environment as any other way of thinking. But i don’t want that to be an invitation to be defined as passive, as part of the land to be used and abused, as a walkover for free market assumptions that reduce everything to what they are worth at the current exchange rate, either. I stand with that Aboriginal lady – and support the positive connotations of her stance, just as i resist the way it can be turned upon her – and upon us. People of the earth, unite.

 

White People: Dealing with the guilt of colonisation – and responding with generosity

solar eclipse

 

Once upon a time, when I was in the desert of South Australia chasing (and catching) a full solar eclipse, I decided not to join the rave party nearby but instead enjoy a few cold beverages in town with the locals. Amongst these fine new friends was a large, hairy biker. I’m pretty sure he wouldn’t mind me describing him thus. I can’t check and don’t even recall his name. It was just another half hour friendship, as that great folk singer Rodrigues sang about back in the 70s. But a funny thing happened that evening and I write about it now as the conversation has arisen again, this time in Broome, Western Australia.

At one point, I blurted out: “I just can’t get over the guilt of what my people have done to your people.” Did I mention my fleeting mate was Aboriginal? I wasn’t really sure how consciously I had thought about this before, but I was certain it had come up for good reason right then. Because somewhere, in the backs of our minds if not at the forefront, we all know we didn’t end up being modern Australians (or Americans, New Zealanders, Canadians, etc) by inheriting some just and fair deal over land rights. We are children of colonisation, with all that entails – the assumptions of entitlement to development, the religious colourings, the massacres and disease and benefits of more highly advanced technologies. Denying this won’t do us any good; the truth may be well hidden, behind vast reams of other stories, but once we know it exists we can never really shake its hold somewhere in our conscience. And if we want to be better people – happier, more comfortable in our bodies, feeling more at home where we live and work and travel, more consciously aware of our patterns and potentials – then lying to ourselves is definitely a barrier. So, out with it; I’m sorry about the way Australia was colonised, I’m not happy about the way I benefit from this with my mostly unspoken white privileges, and I wish it had been done differently, better, with more care, more sharing, more questions and compassion and understanding. For all concerned.

So there was my blurt and here was his deadpan response: “Get over it mate.” Um … OK. No further comment, from either of us. He didn’t feel the need to give more context – it’s the kind of comment that stands alone, that brooks no compromise, that sets the bar and then walks away, hardly even concerned whether I can jump it or not – and I didn’t see what I could add, subtract, hedge my bets against, conjure up or fluff along. I accepted it, in the spirit it was meant – the spirit of moving on, of harsh but real acceptance, of gruff forgiveness, of the recognition that we as individuals are not responsible for what went on decades and even centuries before, that we should be focusing on getting along right now, in the present moment, with its endless opportunities. Then he shared a piece of black glass with me, to watch the solar eclipse through. That’s a cool memory.

 

boab and beach

 

But I digress. Reconciliation. Between the people who lived here when our ancestors got here (the collective ones, the British and other western Europeans in this case) and us, the white fellas and other new Australians (and Americans etc). How do we deal with the painful history we know exists and move on, so that we are not shackled at the feet by guilt and remorse but not living in denial either? I’ve found a semblance of balance in this regard over the years and it’s time to share it. Because here in Broome, the other day, I met someone working in food sovereignty – helping locals in the community create wonderful vegetable gardens, promoting local produce, harvesting wild foods without compromising the carrying capacity of the land – who expressed her profound disquiet about exactly this issue. And it felt great to be able to help, if only in a small, seedlike way.

It goes something like this:

  1. Face it – the dark truths of colonisation, violent dispossession and all
  2. Sit with that for a while – if it doesn’t feel uncomfortable, it’s being repressed (again)
  3. Admit you benefit from it
  4. Position yourself in this life – you did not choose to inherit unfair privilege
  5. Recognise your relative power in this social structure – and your choice as to how you respond
  6. Rebalance, holding the spirit of generosity out in front of you, in your open hands
  7. Forgive your ancestors, and all who have gone before us, so that they can know peace (even if it is only in the depths of our own minds)
  8. Know peace – and spread it.

What this all boils down to can best be described in a kind of martial arts move: maintain your balance, as best you can, while you accept the incoming movement of this energy or force, realising that the knowledge sits all around you, especially behind, while in front of you, in your hands, you retain the capacity to respond with generosity, to know yourself as free, to give compassion and to be … more. Get over your guilt, white people, by facing it and going through it and coming out the other side. Otherwise, we perpetuate the cycle of inequality, of repression, of colonisation and its shame.

Unconditional Love and Regard – or Neutrally Focused Attention?

vRogers

 

Renowned psychotherapist Carl Rogers became known for a handful of interventions that continue to inspire those of us who believe in listening to people and their stories – really listening, not just waiting for an opportunity to apply our own opinions (or theoretical framework) to their data. His ‘person-centred’ approach offered ‘unconditional positive regard’ to the client, who may never have experienced such an opportunity before. Sure, if you had parents who treated you well, with lots of love and support, you would have been raised with an aura of this kind of regard. Someone who listened to you and let you really be yourself, no matter what. But many people didn’t have that opportunity; many had to compete for love and affection from the start; some never got much of this kind of attention at all and somehow, in spite of it all, raised themselves to become relatively stable adults. Even those raised with love and support had to be disciplined, had to learn about what constitutes acceptable behaviour, when they pushed their innate power games too far. These power games include being cute and adorable for rewards, of course, as well as being contrary and willful for the sake of it (aka self-assertion).

 

And here’s my point. Perhaps, as Rogers seems to have begun to think later in his career, it might not be the case that unconditional positive regard gives the best results in a therapeutic relationship. And what I want to add to this is: perhaps we might be better served, in everyday relationships as well as in therapeutic ones, offering unconditional neutral regard. Let me explain. The problem I see with unconditional positive regard is that it offers exactly what Rogers saw it would; an opportunity for someone (here, the client, but I want to extend this discussion to anyone we might consider could benefit from this set of ideas, including ourselves) to believe fully in themselves and the “OK-ness” of their thoughts, feelings, intuitions, dreams and desires. First of all, I think this is a wonderful idea and I do support it – for a while. The problem is, we don’t really or always actually know what is good for us. Sometimes, we need someone who cares about us to say no. Experienced guides in the arts of spiritual discipline can offer this; at least, they often have a better idea of when we are over-balancing in one direction and could do with a nudge to set us straight.

 

This could still be a case of unconditional positive regard, if you like. But rather than only supporting the inner life of the person in question, it also pushes it. Towards challenge, rather then indulgement. Towards constructive change, rather than just affirmation. Towards evolution and not just the warm fuzzies. This is partly why I am calling for unconditional neutral regard instead. Because that limit to desire, that external force saying “No,” can be just as edifying, just as helpful, just as loving in the long run as the “Yes” ever was. The wisdom of the earth teaches us that this world is a place of limits, as is this body in this life. Let’s learn to maneuver skillfully within this realm, responding to an even balance of positive and challenging feedback so that we evolve and adapt, in flow with the universe as it is, rather than as how we wish it was. As Rogers himself so aptly stated: The good life is a process, not a state of being. It is a direction not a destination”

Easter Inspiration – Ecological Spirituality beyond Commercialism and Christianity

Lubok_of_Resurrection

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.

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.

The Modern Goddess

I’ve been waiting for a powerful dream to contact you with next. Finally, she came last night. I didn’t call her in, or pray for her help, or undertake any of that kind of begging. (Not that I couldn’t be accused of resorting to these tactics at other times, mind you.) She just slipped in, quietly, mysteriously, to watch the human drama unfold. Was she touched? I couldn’t tell. If our sets of agonizing, playful, colourful actions had any effect on her at all, she didn’t show it. But now that I have made contact – or rather, she with me, or better still She with my Dreaming – I’ll be sure to go back and ask. After doing ritual, natch. She deserves respect. I’ll call her the Modern Goddess and ask her what she thinks. What we should be doing. To intervene. In the drama – helping, where we can, like Kwan Yin or Avalokiteshvara, or Sweet Blessed Mother Mary, or any other dispenser of compassion beyond understanding. But also to maintain balance within ourselves, to play our part in being intelligent animals in touch with the sacred, informed by it, trying to walk in it.

 

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We were in a large, open auditorium. It was regally plush, with rich, deep green velour wallpaper, accentuated by golden trim. There’s a stage nearby and as there is about to be a performance of some sort, I look for a good seat. Behind the stage is a set of ornate chairs and benches, which seem to face the action. So I head over there and, being first to arrive, choose a fine seat with crimson velvet upholstery. Very nice, I think, until I see another man pass me and head up to much better seats above. He asks me what I am doing down here as he takes up the second best seat in the house; it is a high-backed chair, right next to a magnificent throne, of dark materials so rich they are obviously meant for royalty and no less, which is placed top and centre of the dais upon which we will sit. I am emboldened by the other man and take up the equally regal chair on the other side of the throne.

 

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The rest of the seats fill up as the lights go down in preparation for the action. Just at this moment a woman enters silently from behind us and takes her place in the throne. It feels exactly right, although there is nothing to indicate what she looks like or why she seems so comfortable in this place of honour. The play begins in small scenes enacted in different places around the auditorium. It’s a piece of theatre with ‘shifting’ sets, a postmodern piece that decentres the point from which the audience views the action, including them in the drama.

 

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When my consciousness shifts from the reality of this otherworld to the everyday, waking one, I wonder why she was so silent and so unannounced. Is She humble? Perhaps She is so powerful that She requires no introduction, as they say. Does She care? While I see no evidence of this, I ask myself why She would come at all if she had no interest in our human drama, which also has such a profound effect, now, on the state of the rest of the planet. I hold gently the awareness that I am her left hand man; a subtle contrast to the right hand man of the patriarchal Father, the warrior who carries out His orders regardless of feelings like compassion or pity. From here, I get to feel everything, and serve Her with conscience, finding balance between the God and Goddess powers within and without. She asks not for my unthinking devotion; quite the opposite. I am forced to think for myself, to make decisions based on whatever information I have at hand, to feel for the Earth and to remain loyal to its people, to choose to fight for them. She does not need to see the pendulum swing against the Sacred Masculine, for she is already awaiting us, at the centre, holding His hand, married to the light from her sacred abode in the darkness. She is the silent, unnamed Tao, which does not require defense. And She calls us on to the good fight, which is carried out in our own hearts and minds and souls and bodies first, and then in the world; paradoxically, at the same time. It’s a matter of intent and clarity of action. Blessings Be and welcome to the tribe, She says, and I follow her.

 

 

Images: 1. By Munna (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0) or GFDL (http://www.gnu.org/copyleft/fdl.html)%5D, via Wikimedia Commons. 2. By Jebulon (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons. 3. See page for author [CC BY 4.0 (http://creativecommons.org/licenses/by/4.0)], via Wikimedia Commons.