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.

Belonging in Community – Workshop Experiential

Reflecting on what makes people feel they really belong to a place, so that they treat it well and care for the way it flourishes, a sense of belonging to their community comes high on the list. If alienation has negative effects on people’s inner, personal lives (as discussed here), it is even more damaging in terms of our relationships with each other. More people live in cities now than ever before; more people live alone now than ever before; and more people report suffering from mental health issues associated with feeling alone and being cast aside by an unfeeling society than ever before. The link is lack of community; someone to check in on you if they sense you feeling down; someone to lend a hand when you are struggling, as well as celebrate your victories; someone to talk to about whatever is happening. What has too often gone missing is a range of people who actually care. And this works, in an ecosystemic sense, because those people know that if something is wrong with one member of a community it will spread to others; and that all of us are involved with each other, in the end.

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American writer on the ecological spirituality of Mayan village life, Martin Prechtel, claimed once that communal life is over when people don’t have to get together to help mend each other’s roofs. With tin or cement tiles over our heads, we don’t have to care about the home next door; if we both relied upon thatch, which had to be renewed each season, we’d be forced to remain on better terms. And And Martin Shaw, resident myth teller at Schumacher College in Devon, England, and leader of wilderness retreats designed to get participants back in touch with the powers of nature, points out that community also includes ancestors past and elders present, those that touched our hearts and minds, whether they be ancient sages or rock stars, poets or cranky neighbours. Electronic social media today presents us with an unparalleled opportunity to tap into a ‘community of souls,’ no matter what we are into. Not only can we choose friends from a local group nowadays, but we can link up with those who share our interests anywhere in the world. And sharing tales around a campfire in suburban Thornbury the other night, I once again heard people tell of their ‘longing for belonging’ and an associated yearning to connect more deeply with others; in other words, to grow community.

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This leads me to the next aspect of the Belonging workshop; grounding ourselves in each other’s company, in a way that consolidates the ecomythic aspect of our relationships as part of a sacred earth community. This experiential combines deep listening with ‘story stick’ telling, as each of us is given space to share with the group our most cherished hopes for community, so that – at least for those few hours and in the way we carry them onwards in our hearts – we do in fact form that community of deep listening and allow it to inform our souls. When it is consolidated with reflections from the mythic realm, this sharing of care can become a rich response to our yearning for a community that sustains soul. Ecomythic belonging nourishes us beyond our personal cares and even beyond human bias. It replaces us in a biodiverse ecosystem of physical and symbolic beings and more-than-human powers.

 

The author of White Fella Dreaming, Dr Geoffrey Berry, presents Belonging workshops that work across three levels; the personal, communal, and ecomythic aspects of feeling more deeply at home on earth. The first is to be held at CERES Environmental Park in Brunswick East on Saturday 10th October. For more information visit belonging.org.au/news and you can book here.

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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Transformation Learning – Experience and Wisdom with Jonathan Dawson

Jonathan DawsonJonathan Dawson is Head of Economics at Schumacher College (UK) and appeared at the OASES Graduate School in Melbourne to talk about “What we are learning about transformative pedagogy: reflections on the edge” (Monday 24th August, 2015)

 

About two dozen of us sat in a wide circle to hear Jonathan speak on his experiences of 11 years at the Findhorn community and his last 4 years at legendary home of sustainability Schumacher College. Naturally this included not just listening to a lecture; in fact, we got up and enjoyed a multi-layered, space-changing exercise in the large hall as a group, as a way of shifting our minds out of that passive receptive mode so common to traditional education. This game introduced us to the way quantum fields operate in interpersonal exchanges, as each of us moved around the room in an attempt to maintain the same distance between ourselves and two other people we had chosen at random. With everyone moving to try and maintain this equidistance, we represented a room full of people in a kind of magnetic flow, of constellations that did not follow social norms of reason, kin or bonding, but which nevertheless reflected some of the ways change actually does happen amongst people (and atoms and stars). I was amongst those that felt something profound happen during this exercise; something beneath or beyond words, yet deeply meaningful.

 

Schumacher College

With this in mind, and in hindsight, it should not seem so surprising that Jonathan chose to begin his spoken presentation with an anecdote about the way that ‘closing circles’ inevitably bring about very strong feelings for participants in transformational learning, whether they’ve been together for a whole year or a weekend workshop. ‘Coz this is where people realise what they have gained through engaging in learning that seeks to expand our thought processes beyond what sociologist Max Weber called ‘the iron cage of reason.’ This is where learning is an experience, which opens up the heart, body and whatever we like to call our mostly intangible sense of soul or spirit. When learning experiences ask us to recalibrate the way we think, listen, communicate, reason, feel and be with others, the results can be profound. Perhaps this is the kind of educational paradigm required in an era where everything seems to be changing faster than ever even as we ‘postmodern individuals’ awaken to the fact that we are all connected, to those in our human communities as well as to the world itself.

 

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And just as global challenges require a systemic (or holistic) response, each of us are also effected at some personal level, within, in those places where we experience emotions that are too often marginalised in the ‘management’ discourse that dominates adult education today. This is why transformational pedagogies remain more relevant than ever. Because we need to feel what is happening in the world around us if we are to respond appropriately. We are intelligent, social primates who are capable of reflection upon – and most importantly behavioural change in response to – what is happening around us. Real change will not come from bringing the intellect to bear alone; realistic responses require emotional and embodied engagement, physical experiences of what is happening and what we can do about it. Sometimes this may be as seemingly impotent as allowing ourselves to weep at the realisation of how heavy the ecological footprint is of industrialised societies, an outcome Jonathan says he has witnessed countless times, even when working with corporate and other managerial workers. By circumventing the abstractions of statistics, for example, an exercise like forming groups of people on two sides of the room – one to represent the consumers of ‘resources’ and the other to represent the relatively voiceless numbers of less advantaged peoples (or the even more voiceless earth itself) – can undercut the avoidance of grief that is part of our consumer era.

 

JD at OASES bwJonathan sets us up as consumers and ‘resources’ (Photo courtesy Ben Wrigley)

 

Naturally there is a strong element of phenomenology involved in such exercises and Jonathan mentioned how applying such philosophies in experiential educational contexts can allow participants to revalue personal, lived senses of justice and to dissolve some of our often uncritically accepted loyalties to dominant paradigms of reductionist meaning. He discussed how language can reduce a living subject, such as a tree, to a category box. We look, we define it as ‘just a tree,’ and we move on. This process doesn’t allow for the living being to be appreciated and makes it easier for us to accept that it could be treated as simply a ‘resource’ – something we can use at will and not care about any further. Transformative education asks us to rethink this process; to slow down and appreciate the tree as a fellow subject, another living being, who has the same right to be exactly as it is, where it is, as we do.

 

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I took the opportunity in a personal conversation with Jonathan at a later date to point out that I think arguments like the one by David Abrams, which claim that the written language has a kind of soul-destroying nature, may actually be aimed at the wrong suspect. From what I learnt of the agricultural revolution, especially in and around the Mesopotamian region around 8-10 millennia ago, which so strongly influenced the Levantine and southern European civilizations that followed it, written codes followed physical practices a long time later. The written alphabet did not create or even pre-empt a way of thinking that treated the world around the Sumerians as a set of resources rather than as a system of inter-related kin. This transformation, which many ecologically-minded people today find so troubling, occurred in the mind of oral peoples. The agricultural habit of treating the world as a set of resources was invented, developed and carried out for thousands of years before it was ever written down. If we want to find fault, it is with the dangerous creativity of humanity, combined with the temptation of a more managed system that could ensure consistently higher yields. Here is the beginning of capitalism and today’s worship of profit: in the availability of domesticable crops and animals, put to the service of humanity, until the plants and creatures themselves are thought of as chattels, things we own and control, rather than beings with whom we share kinship relations, lives we care for. When we consider indigenous epistemologies and what they have to offer to a 21st century, ecological way of living in the world, this is one of the main facets we must appreciate. Many pre-industrial cultures retain important aspects of pre-agricultural respect for all life and this extends our understanding of kinship and intrinsic rights to those beings, including even the inanimate world beneath our feet, in the rivers and seas, in the air we breathe.

In the circle at OASES, Jonathan also introduced ways to engage with what he called our ‘digital commons’ in the shift towards cooperative, communal learning. On the one hand, electronic and digital media are a great way to gather people together; but on the other, we need to connect with each other beyond the simplified set of senses this mode too often engages. Staring at the backlit screen is entirely visual, with a little tactile manipulation thrown in as we type or swipe. As already discussed, we need to add embodied, spatial skills (as well as the aural practice of deep listening, the symbolic capacity engendered with reflection, the self-trust that comes with feelings of intuition, and more) if we are to reforge the commonalities that bind us together with each other and the earth. One of the ideas that emerged out of this conversation was to ask appropriate questions, to take people from the screen to the event by piquing their curiosity, and to remember to have fun doing so. A morbid movement is one destined to collapse under the weight of its own ponderous fragility and grief; while these things have their place, they do not inspire people to act unless they are counterbalanced with the promise also of pleasurable interaction, wonderful storytelling, and convivial atmospheres. (And yes, we all laughed together that day at OASES.)

 

Joanna Macy quoteA venerable ally, Joanna Macy – saying something i love reminding myself and anyone else about …

 

Finally, Jonathan reminded us to switch the default position of transformational learning back to how people would learn if given the opportunity to share openly in community and thereby to experience themselves as self-aware bodies in relationship with others and the earth. We are primate beings, who evolved in relatively small bands of kin and who are hard-wired for compassion and generosity, given the conditions for these qualities to flourish. Nowadays, conditions favour a different kind of person and this has been developing since the agricultural revolution. We inherit so many bad habits – of reducing other lives to objects of profit and of thinking of ourselves first – that it takes time to dissolve them in experiences of shared support and a community of souls. This is what transformational education can offer today: learning experiences that are fully alive in mind and body – and that remind us we are also, as well, more-than-human and not less.

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.

 

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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

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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.

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?

 

The Yarra River

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

Unconditional Love and Regard – or Neutrally Focused Attention?

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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.

DCF 1.0

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.