Game over

On my way to Earth

“Let go of all hope, all ye who enter here.”
Those were the lines I read before I burst from my mother’s womb. Later I forgot, trying to be loveable, hoping to be loved…

My brothers and sisters all over the planet hope… hope to restore dignity to societies run by intelligent but deeply disturbed people. Is that mad? Or is that as naive as most of us normally are?
Religion, spirituality, godesses and mantra singing, meditating on the sound of one hand clapping as we hear the sound of Starfighters, Harriers and drones, Cruise Missiles overhead, while the rebels march bravely forward wrenching the last cities, so they hope, from the hand of the psycho-terror master and his militia.

For the first time in history greedy men, and a few greedy women, hold states for ransom to bail out banks and their Champagne toting, Porsche driving, loft inhabitants raking in a recompense for socializing losses and privatizing profits. (The Grand Lie worthy of Goebbels: “You have to pay interest because we are taking a risk…”)
Mimicking, they are, CEO’s jumping with golden parachutes from crashing company planes —  the looters of London, real amateurs, going for some Nike runners and Adidas pants still have a lot to learn from the scientifically informed, professional looters of the people’s wealth. Looting the financial markets, looting the savings of hundreds of millions of not so innocent petit bourgoise sheep. Grandpa’s savings for old age. Insurances, mutual funds. Millions of people’s homes. Shearing sheep. People dreaming the next reality-show will reveal who did it with whom, voting for the next Superstar whose heart-moving voice will bring tears to any feeling person on the planet. People whose crime is ignoring when their neighbor, the rain forest, turns to timber for the houses in foreclosure. Criminally sheepish defending their shepherd with religious zeal as he drives them to the butcher.

The Holy River Ganges

I’d love to say I’m done with this world, done with a humanity inviting its slavers, destroyers, abusers and saviors to take another chunk of the pie, dancing to the loony tune of short term memory, of ignorance, of overwhelm, of “this ain’t my problem, ’cause I’m in love.” I’d want to say, I’m through with this. But I can’t lie.
I’d love to dramatically despair of this mad, mad world; I’d love to turn off the light, now the music’s over, and all that goes on is plunder and rape of our Fair Sister. What have they done to the Earth?! I’m gonna scream like a butterfly as I hear the One Hand clapping on the cheeks and buttocks of the spiritual crew, my deep-hearted brothers and sisters turning to me, asking, “How come you do not see this all originates with you? You are them and they are us and we are all together! We’re One, don’t you know?”
And as my one hand is clapping here & there & everywhere, I want to sing, “I’m crying! The madness jumps at me from every corner!” But the hands of the obscene rich around my throat only let me whisper…

Yes, I’m sick of it, probably beyond remedy. I may even oppose healing attempts, saying, “If you’re not sickened by humanity’s collective lunatics and its joy in torturing the weak, its trampling of the down-trodden, its stealing from the poor and putting them and their children in slavery of state deficits… If you’re not sick, you cannot be my friend! You are an alien to Earth and its beings!”
Yes, the aliens have walked in to humanity’s leadership, have eaten them from the inside, looking down through their eyes on the human cattle with utter contempt. And my fellow humans sucking up to them, or demanding better leadership, wanting a holistic shearing.

I admit. Rather then looking squarely into humanity’s cabinet of horrors I tally in social networks, processing information, knowledge, understandings – crowdsourcing myself. I’ve created such a sweet stream, I thought, of world-change agents, good people, brilliant people often, having empathy and sympathy and a wide horizon, thinking systemically and integrally, trying to do good every day. But surely, the madness I wanted to keep at bay creeps through the cracks everywhere. Spiritual leaders prey on their followers, or predate by proxy, letting the sharks swim among the carps, going all transcendent about the bloody consquences.

And all my wonderful acquaintances, called friends these days, who work, often day and night, with all their heart, rallying around this banner and that, around high values, enlightenments, good soul-food… good, good people, having my heart’s yes, YES! I feel you, I feel with you. I weep with you. I’d tear out my hair with you if it’d help — like the people in Kyoto of old, cutting off their long hair to make strong ropes to build the temples.

It may be time to be silent. It may be time to give up. It may be time to acknowledge failure.  I can’t do this anymore. No more plasters. No more medicine that prolongs the mad spasms. I’ll wait. May be a Great Embrace will take me off stage.

Oh, and just so you know. Just because it pains me, I’m not going to suffer while I cry! This ain’t about Poor Me! It’s about the Mad Beast and facing it flinchingly – not unflinching; my heroics are done.

Robert Pepperell-Paradox

This is beyond despair: Reality, and no more hope that any of us humans, including myself, or all of us together will get ourselves aligned, together or whatever. If anything will change this mad, sad state of planetary affairs, it’s not going to be any of us. It may include us, but it aint us, for sure.

This is no swan song; rather a squawk by a duckling born on an asylum-planet for lunatics.

Game over.

Relating to Gods

Today, this evening I cried. I cried for all the visions of good people that remain visions; visions that will never walk for lack of feet.

But why would it hurt me so much that I cry? Is it because of all the visions I’ve had, that – on becoming true – didn’t really change anything for anybody? Or is it forf all the visions that haven’t yet come true, and might never become true, and therefor standing in the way of appreciating the complicated and ordinary, not so very visionary life that we all have?

This morning I stayed in bed for a while contemplating the Gods I truly care for. Quite e few times I’ve been almost evangelizing polytheism on this blog, but in truth, there ain’t many images in my mind. So here I am, contemplating how the world and everyone and everything flows forth from the unknowable Gods (some say God). Some, or even many of my friends still maintain it was a kind of Big Bang. Everything exploding out of nothing – creatio ex nihilo (I like to throw some authoritative Latin terms at you; you’ll take what I have to say so much more serious that way).  I prefer creatio ex mysterium and think that creation out of nothing is so unimaginative!

So, back on track: Contemplating how everything flowed forward into timed existence because – being caused – by the Gods. For all I know it could be some kind of coincidence, everything co-incides into existence in some kind of beginning, maybe a continual beginning that hasn’t finished yet.  And contemplating that I realize that my contemplations consist of images, some real forms and flows. So truly, whatever comes to exist for me, comes into being as an image, a form, a flow with recognizable and sometimes mysterious shape, gestalt, form. The mystery always staying just that: mysterious, unfathomable, unknowable ins essence and everything else as well.

That, to me, is the true abode of the Gods: the mystery. Nevertheless, they issue forth in forms and images. Maybe it is they that truly imagine the world: et voilá, here it is. Whatever may be the case, I cannot relate to the unknowable – I only relate to beings and things that have some kind of form, gestalt, shape. Can be a flow that is recognizable, that does manifest a pattern. So lying there I contemplate that out of mystery comes forms and flows, sent, as it were, into being by the Gods, who, in essence are truly mysterious and unfathomable but when the take form, and take form they must for me to relate with them, what exactly is that form for me.

And then I thought tahat maybe that is what we can give to the Gods: form. Maybe that’s why the Gods have created reality as we experience it in  the first place. So that there would be beings, definitely beings with their own imagination and psyche and spirit and more, an imagination that would allow them to give back form to the Gods who gave them existence.  And maybe some of these Gods, at least those that are involved in creating reality and beings within it, actually desire having form – because that way they could actually intimately relate to beings like us.

So for a moment it was as if I saw with the eyes of one of the Gods, and He (sorry girls, but I’m a guy) felt this deep, deep desire to also have a form. Hanging out in formlessness essentially is great but existentially – it’s boring. No restrictions, no creativity, no time, no heart or feeling, just plain pure transcendence and existence, “Iamness” – blissful, sure, and really, “So what?” Anyway, after an eternal eternity or two a desire wells up for “other”, for relating, for surprise, for creativity and that’s what got it all started. At least in my contemplation this morning – which is still much convincing this evening!

So as vague as it still is this morning I’ve started to answer to this Divine Desire to Be by imagining some kind of form to some of the Gods I personally want to relate to. So far there is one Goddess. Sitting on a chair or block she’s having a child on her lap. I think she’s black – most likely influenced by the Black Marias and her worship I’ve been looking into recently. On her lap a small child. A blessing for the world. Innocent, pure, clear, protected, creative. Around her some male Gods. One standing strong, on her right side. A Guardian, a warrior maybe.  On her left a wise old man, Saturn-like, but with some more humor, leaning towards the Jester, the Fool, the Chaotic Support of all that’s creative in this world. I see behind her some more strong forces, but I’ve not been able to identify/create any of them yet.

So how to relate to Gods?
With the knowledge that they love to be given form and then appear as the polymorphic Pantheon that humanity worships – to each as she is capable of co-creating. And then, relating from the heart, from our core-being which was given to us. Relating contemplatively when we call upon the images we have, and opening up through them to the mysterious essence of them, opening up to the breath, their inspiration.

They give us existence to play around with. We give them heartfelt attention and a form – and so we can realte to them and they can exist in our essence which is not different from their essence.

Can God Live alongside Chocolate Icecream?

‘GOD & THE CHOCOLATE ICE CREAM’ | FILM FROM NIC’S MONDAY9AM SERIES [2005/7]

‘… so many of the things people think they want, they want because they think they can’t have.
And as soon as they find out they can have it, the want goes away.’

Starring MICHAEL NEILL | Comments on FACEBOOK


MORE

‘MORE’ from Nic Askew

A film made for a brave soul who moved from a convent to a science lab then ended up as a coach to people searching for the strength to take similar steps. Steps towards meaning.

Body, Soul and Spirit 1: Modes of being alive

This is the very first installment of what I hope will become a Body, Soul and Spirit series of posts that will meander around most of the topics that keep fascinating me since a while.

Starting with a meeting with a great and lovely man in Basel, Switzerland who remembers a long line of incarnations in a, for me, absolutely credible way and context, I’ve started to reconsider most – and in the end probably all – of my convictions connected with body, soul, spirit, consciousness, life and what, who and why we are. (In my hippie-days Death used to be a more or less constant companion, and now s/he is in a new way, faced with the endingness of individual life a couple of times recently. This surely also plays a role: a renewed fascination with each night’s fading of awareness and the life of dreams, and the reappearance of more or less the same person in consciousness upon waking up…)

I will not be very philosophical, in the usual sense of that word, about this, even though I’m in love (philo) with wisdom (Sophia). This inquiry is also very personal, anecdotal and hopefully at times poetical. I might also rave and be full of pathos for something or other… we’ll see. What’ll be my guide, or should I say guides?, are my fascinations with what appears in the theater of what it is to be ‘me’. I could, of course, also call it the arena or the clearing – that space in which matters, things, imaginations, illusions and the real alight; what we ordinarily call consciousness, that mode of being alife that ever eludes our grip of understanding; trying to understand consciousness is as if the eye were trying to see itself, when the best it can do is see itself reflected in a mirror.

Modes of being alive

Being conscious, aware; being taken; in a pensive mood, reflecting on important and not so important, but urgent matters; reverie; witnessing, choiceless awareness; in the flow, totally immersed in sensual immediacy… many of the possible modes of being alive, and some of them mutually exclusive. When, for instance, I’m in a reflective mode – and mood, as often I am these days – I can’t really witness being reflective more than generally, can’t reflect and be choicelessly aware and without judgement at the same time. Isn’t reflecting closely considering a matter, the way the soul participates in life for instance, and looking what this means, what are the concepts being nourished on soul and what are relevant experiences, and what have interesting persons said about this matter? Witnessing this reflection I wouldn’t follow one thread or another but rather I’d let them all unfold as they please as, also, sensations of breath come up and unfold and whatever else unfolds or pops up in consciousness. Witnessing is mostly passive, and only active in extracting oneself from being caught up in any of the phenomena that are witnessed.

adi_da_samraj2Certainly, when in a deeply enlightened mode of awareness, everything can be done or not done – but then there is no witness, no anyone, and, really it is so beyond anything that means something to me as human that I’m not really interested in ‘getting there’ again. Also, those that are supposed to be there – claiming it for themselves or others claiming it on their behalf, the followers or disciples – do not have any characteristics that seems truly valuable; on the contrary, there seems to be an atmosphere of megalomania around them, an air of absolute altitude, an assumed divinity that unpacks as utterly undesirable social context. The unresolved power-issues around that mode of aliveness in our day and age – enlightened teachers abusing their students – are such that however true and beautiful that mode is from the inside of it, it is best left alone.

On the other side of the spectrum, or so it seems, is flow, a mode of being alive that Mihaly Csikszentmihalyi has made popular; flow as total immersion into what you’re doing. In sports it’s been called ‘being in the zone’. Witnessing could be said to be transcendent to everything that appears and flow as being totally immanent – you’re totally in it. You can witness the flow of events but then you’re not in the flow because being in the flow collapses any kind of witnessing as activity that plays a role, even though there is a particular kind of awareness available. But it’s more that the awareness of it is part of the flow as a whole than that the flow would happen within consciousness. For me this happens in dancing with closed eyes, easily, or in something called body-flow, where the body can just do what it feels like doing… It’s mostly a very sensual experience, being in a physical sensing mode.

Seems I had to do some explaining to come to the main dish I’m serving here which is that these modes of being alive are in a very large sense mutually exclusive. We are polymorphs, being with many (poly) forms (morphe) and – something I might pursuit at a later time – maybe there is really no unity below all this; although there is the idea that “Isness” – a German term coming from Meister Eckhart, “Istigkeit” – would describe that essential unity, something Mister Tolle calls The Power of Now. Nevertheless we cannot both be in the flow and witnessing at the same time. We could do that in a team, with a third friend then reflecting on what we’re doing, you in the flow, me being choicelessly aware of all this. Which brings me to another very mysterious mode of being that I’ve been blessed to participate in at times: the mode of we-fullness, as I keep calling it, the mode of being with others in such a way that you are deeply convinced and experience yourself to partake of a collective being, the ‘circle-being’ , the first inkling of a collective consciousness, I think, the becoming aware as a living multi-personal field.

foodBack to the main dish. As we do not eat hors d’oevre, main dish and dessert all at once, as that would maybe not taste so great, or at least very different from tasting them separately, so this goes for the modes of being alive. The “One Taste” (Ken Wilber’s diary-like book on being in non-dual mode most of the time) is really a “special taste”, a “particular taste” that some people like and evangelize about; but it is neither superior to other tastes, unless you like it, of course, nor is it the basic essence of all other dishes. The commonality is that it’s all food, but that doesn’t make it one, dish.

Honoring all meals and dishes we are served by life and psyche, by being and soul, by the gods and whoever else cooks them (including all the cooks inside of us) means neither reducing them to the recipes nor to their essential ingredients but eating them with mouth, nose and everything else, actually tasting the meals and the company we eat them in.

Emperors_New_Clothes

We’re polymorphs, able to take on many forms – or maybe it’s forms that take us on; it’s voices that speak us, maybe the voice of the enlightened spirit, the pensive wizard, the flowing joy, the heroic responsible person, the mystic poet and so endless on. There is no need, whatsoever, to become monotheistic about diversity, to call on our unity, to invoke our oneness, to go for the One that keeps it all together. That, as it reveals itself to me more and more obviously, is the naked emperor whose new clothes of the unity of his realm really do not amount to anything but the ego’s (or hero’s) vanity. Yes, in a certain mode of being alive I have experienced an all-pervading oneness, an ecstatic experience par excellence. But it is only in reflection that I can turn this into the essential or absolute or superior or ‘real’ (maybe even with capital letters); a reflection I’ve followed for most of my life. But not so anymore as I’ve come to honor the multitude of meals and cooks, all feeding the soul.

And this post, quite obviously, has been created in a reflective mode of being.

The Living Field & the Art of Living

childrendetail3-cory_enchWikipedia: Art is the process or product of deliberately arranging elements in a way that appeals to the senses or emotions. It encompasses a diverse range of human activities, creations, and modes of expression, including music and literature.

In my most recent post I have been revisiting what I’ve called the Living Field, how I experience it and how I’ve worked with it and still do. Michel Bauwens of the P2P foundation extracted a “typology of fields” from that post and talked about it here.
I don’t know if it was the “Goldberg-Variations field” that Jascha Rohr tweeted about in response that got me thinking about art as a particular type of constellation of the living field or if it was the Wikipedia definition of art; it might also have been the dream I had this morning of creating a large scale systemic constellation in some unknown land and being struck by the beauty of what emerged…

One of the most amazing characteristics of a living field is that it creates epiphanies, realizations or comprehensions of the (larger) essence or meaning of something. In systemic constellations this might be some explicit pattern in the system one inquires into that is surfacing as an “Eureka!” experience, a surprising insight into why or how things are as they are; in a circle that has managed to surrender into a highly coherent we-fulness the epiphany can be the tacit experience of individually being embedded in a higher We or “Circle Being”; and in a Dynamic Presencing constellation it can be the undeniable sense of unity with ‘all-there-is’.
The living field is, it seems, childrendetail1-cory_enchcontinually creating or triggering epiphanic in-formation in living beings. And since my main gate to the spiritual realm is beauty – truth is beauty, love is beauty, the gods are beauty, the essence of life is beauty etc. – to talk about epiphanies is to talk about essential beauty. Beauty – something many of us look for in art – is an epiphany more or less strongly altering our conscious state, momentarily or sometimes even permanently changing us by changing the way we perceive the world and interact with it.

In previous posts I have suggested that a living field is a particular – often dynamic – constellation of elements and/or beings in space and time. It can be regarded as the network, the mesh of relations between all these elements and beings involved. We could also imagine a living field as a web of relationships that in and of themselves already are dynamic, comparable to a melody which can only be enjoyed or understood in their flow.
[This makes me think of the neuronal network in the brain and that this particular constellation gives rise to the ultimate form of beauty: consciousness.]

Take these lines of poetry:

Here are the miracle-signs you want: that
you cry through the night and get up at dawn, asking,
that in the absence of what you ask for your day gets dark,
your neck thin as a spindle, that what you give away
is all you won, that you sacrifice belongings,
sleep, health, your head, that you often
sit down in a fire like aloes wood, and often go out
to meet a blade like a battered helmet.

When acts of helplessness become habitual,
those are the signs.

But you run back and forth listening for unusual events,
peering into faces of travelers.
“Why are you looking at me like a madman?”
I have lost a friend. Please forgive me.

— from Acts of Helplesssness by Rumi

What makes the hair on my skin stand as I read the poem? Is it how I relate to it? Is it how words and meaning of the lines relate to each other as in, “to meet a blade like a battered helmet“? I don’t know. But following the trace of the experience in my imagination/memory it feels as if at a certain moment all the relationships between words, lines, meaning, feeling ‘gel’ into a highly coherent whole. The ecology of the living field has reached a tipping point and evokes an insight, feelings, childrendetail2-cory_enchconnectedness, inspiration – sheer beauty.
This leads me to the understanding that creating the ecology and atmosphere for a living field to resonate with high coherence is very much akin to art. This type of creation, though, goes way beyond the above mentioned definition of art as “deliberately arranging elements in a way that appeals to the senses or emotions“. Creating living field art is also related to the question that shapes the boundary of that ecological niche of highly coherent resonance, asking, “Which dimension am I going to call on, explore and what are the ways, values and means I set out with?”

We know nothing of the living field in ‘ordinary circumstances’ – it is epiphanies that indicate the whereabouts of the high resonant spaces within it that can be used for artful constellation. And then, once the artist has gone through the epiphanic process provided by the living field, s/he can constellate circumstances and deliberately arrange elements so as to propagate an epiphany-prone ‘object of art’. A conversation, a poem, singing, growing a garden, sitting in a circle, writing, dynamic presencing, participatory design, intense we-fulness, the blossoming of the heart-chakra, cooking, painting, cuing up, communing with disembodied entities, a smile on the bus… it is epiphanies that turn these moments and movements into art, making space for beauty in form. There is, of course, always a magic at work, something forever out of control of the artist. Without it all these moments and ‘objects of art’ lose their color and feel; without this mysterious extra it all lacks authentic, beautiful presence in our real-life-stream.

childrendetail-cory_enchAn artist, a living field artist recognizes this ‘magic’, s/he follows its scent to where there is ‘light in the atmosphere’ that is on the brink of emerging as epiphany. S/he’ll arrange – often without knowing how – the words, gestures, colors, beings so that their relationships invoke and evoke, tease out what flows and resounds between them; these streaming sounds, the melody of the artist’s doing, entrain the relating participants into epiphany-prone circumstance. This is where everybody and everything involved is unfolding in a deeper, higher, utterly satisfying space, round and resting in itself, and expressing in religious people spiritually, in the aesthetic ones as beauty, in inquisitive beings as realizations and insights, in philosophic and scientific minds as truth, in life’s sailors as the winds of love, in kosmic space cowboys as bliss-bubbles, in earthlings as the joyful gravity of reality.

Becoming an artist of life entails more than sniffing out, co-creating, co-evolving the forms and ecologies for epiphany, it is developing spiraling processes that enlarge the circle of resonant living fields in the manifest and virtual realms by participating in their emergence wherever that may be, “making it up as we go” with all the other feelers of the collective world-being we truly are.

Out beyond ideas of wrongdoing
and rightdoing there is a field.
I’ll meet you there.
When the soul lies down in that grass
the world is too full to talk about.

Rumi, translated by Coleman Barks

childrenstorymural-cory_ench

Mural by Cory Ench

Into the Polyverse

My twitter-stream has many tweets like these:

ColinUdeLewis “Self-control is strength. Right thought is mastery. Calmness is power.” James Allen

WilliamHarryman “95% of your emotions are determined by the way you talk to yourself.” — Brian Tracy

bfederman A man’s own self is his friend. A man’s own self is his foe. Gita

Good advise, wise words, wonderful and inspirational stuff reflecting, I think, some of what goes on in the larger ‘community’ of world-change agents, spiritually savvy geeks, integralites etc. that I feel part of. Contemplating these and many similar tweets I was inspired to put this statement on twitter:

We might be moving from transpersonal to multipersonal, from transcendence to polysemous diversity, from individual to distinctively plural

Nurturegirls response got me interested to see where this spontaneous tweet takes me when I unwrap what this means for me. So here we go…

Hands1

With “transpersonal” I’m refering to Transpersonal Psychology which put Spirit and metaphysics back into Western psychology. The dean of Integral, Ken Wilber, has expanded it to a much larger system which he calls Integral Psychology – which, in turn, is part of his much larger Theory of Everything. People who have been following this blog probably know that I am critical of Wilber’s views, and most of all his vertical spirituality with an Absolute or Non-dual at it’s pinnacle, implicitly downgrading whatever is ‘below’ – but that’s a different conversation I don’t feel like getting into now except for my tweet’s topic of trancendence, the movement that rises forever up the (spiraling) vertical axis, going beyond body, mind, matter, and endlessly on until it has gone beyond everyone and everything… this is what we’re moving away from and towards polysemous diversity; which I will come to a bit further down.

Vertical spirituality used to be my orientation since I was 14 years old when I first read about yoga and silence (1967) right until the very day I was finally enlightened 33 years later; yep, you’re not supposed to say that, but bear with me. Actually I call this happening Grand Disillusionment because it was basically nilling everything I thought meant anything before this happened. But, silly me, this level-change was just the end of a strand that had been in development since my very young years fuelled by the kind of thought-food one gets as a hippie becoming meditator becoming deep seeker becoming spiritual teacher becoming guru and then, finally, dropping out of that whole game altogether.

You see, my whole journey was fueled by the conviction that a single self or Self actually exists. But the idea of being or having a self/Self is really a nest of meaning and reasoning that very much reflects our cultures’ need for capable individuals (from latin, “non-dividable”) that have a permanence and consistency that can be relied upon and that can be (made to be) responsible. And our type of meaning-making needs a center around which it revolves and to whom it refers, so there you are

This is very sketchy, and much more can be said about the self/Self, its sources and status – maybe another time; for I also want to mention two basic perspectives in Western, and maybe Eastern, culture:
The ‘scientific’ view which is basically saying that ‘out there’ beyond our skin, and even inside of it, there is just accidental matter that we, our mind and consciousness, project onto. So, for instance, beauty is in the eyes of the beholder; it is not a feature of a flower or a sunset or a person or the galaxy. The same, obviously, goes for truth and everything else. All of this is “in the mind” and not “out there”. (That there are laws governing energy-matter that are objective and not projected is an interesting conondrum most empiricists carefully avoid; this doesn’t take away the basic conviction, though, that really matter is absolutely devoid of spirit, essence or whatever else you can project on it.)
The other perspective is formed by the ‘absolute truth’ that people, things and even processes have an essence, a soul, a spirit in and of themselves. This is taken to mean that beauty is not really, or only in the eye of the beholder. Beauty is actually part of being a flower, a sunset, a person or galaxy. In this view the beauty in us resonates or in some other manner communicates with the beauty out there – we recognize truth, beauty, the Good or God that is there already whether we know it or not. We find it, it is not projected at all.

These perspectives seem very contrary but they have something in common, the idea of a subject, “in here” and an object “out there” – the idea of a singular “me” and plural “other” or “you”. (An idea that Ken Wilber and his Integralites have expanded to a quadriga, “I, we, they, it” – the 4 quadrants). This subject-object orientation system is so pervasive and seems so natural that we do not often question it. No, and aren’t there enough beautiful and deeply meaningful systems of thinking, spiritual practises and day to day life that show subject and object, I and other, inside and outside to be really real and truly true?

2006-03-17-59To unhinge this a little bit and come to a proximation of what polysemous diversity might allude to let’s look at some experiences we probably share.
Remember your last “silver moment.” You were talking with a friend maybe, or even a stranger, and you forgot all about the time and everything else; the flow of the conversation was so wonderful, you even forgot yourself. And now, as you remember this, you might not recall what exactly you were talking about but you do remember the ‘spirit’ of it, the breath, the “silver in the air” or however you want to characterize it.
Do you remember a critical moment in your life with several people involved? Maybe an accident, a fire, a thunderstorm out in the wilds or something similar? How everybody just acted in unison, nobody being in charge, really, but everything got done in no time at all?
Or do you remember a great moment in sports when your team was suddenly “in the zone” and acted as a unity, unstoppable?

What is characteristic of these moments or times is that there is no self-awareness, no individual consciousness to speak of – you’re present, you’re aware of everything that goes on but in no way as a self or self-aware. There is, rather, a polyphony sounding around a melody common to all participating voices, sometimes taking in even some of the more perceptive spectators as in sports. This, I would say, is a very natural way to be; acutually I think this is the way we often are, only we don’t notice it because the flow is not sparkling so bright as in our “silver moments”.

Does the transpersonal, evolutionary view help us understand this or, and that’s what we’re approaching here, help us turn into artists of polysemous diverse ecologies of being-together? It does, and doesn’t.
It does in that we have co-evolved as aligned (tuned in) groups of humans. To be synchronised with others is wonderfully adaptive and helps along the continued survival mightily – from multicellular beings to swarming insects, flocks of birds, fish-swarms and herds, the same pattern has been used in nature countless times. So it’s not really amazing that such highly complex beings as humans are polyphoniously connected – a great diversity of voices ‘swarm-creating’ meaning, stories, understandings and yes, identities.
And it doesn’t, because the individualistic view that is part of the fundamentals of transpersonal psychology and vertical spiritualities or religions is operating with the assumption that we are a single subject, residing somehow in a skin-encapsuled cell-ensemble, in the head maybe or the heart.

We are also biased towards clear – simple, singular – meanings. Meaning should not be ambiguous or, since that term is often used in a negative sense, polysemous. This basic assumption has taken progressively hold of our collective psyche since the birth of modern science. But we only need to look at children or people who haven’t (been able to) loose their imaginative powers to see what rich meanings things can have. Who would insist to a child that a heap of sand cannot be a mountain in which dwarfs dig for gold?

If these ideas about ‘swarm-creation’ are right than meanings continually flow-emerge between us, in the polyphony of voices and forces that we are embedded in – the so-called internal ones and the external ones. When we experience a “silver hour” with friends diverse meanings flow polysemously between us, and it is the very flow in which we delight. Were one of us to single out a meaning and individualise it, that would be the end of the silver in the hour…

Don’t get me wrong; I do not believe the silver hour to be better than other not so silvery hour. Rather it’s hinting at an evolutionary possibility for human-kind that I see dawning. The subject-object orientation isn’t wrong or illusory, the transpersonal and integral view that proposes a vertical path of transcendence is a beautifully valid orientation – it is the individualized version of being human. We’ve worked very hard as a species to differentiate enough so that we can actually regard ourselves as seperate individuals with rights and responsibilities. Yet this is no end but rather the stage for the next step, where we use what is natural to us – silver houring – develop it into an art and use it to adapt to the challenges we now face in the exponentially complexifying realities we live in. Being an individual with a transpersonal, trancendent agenda was perfect in the much lesser complex times before massive globalisation, the ‘good old times’.
2006-03-17-60But now we’re in realities were two airplanes hitting the WTC can cause worldwide mourning or were political choices in the US can cause a global financial break-down, for instance. That all is one is not a spiritual statement anymore, it’s stating the obvious. The interconnectedness that goes with this has transformed, though. In a less complex world only a decade or two ago interconnectedness did at most linearly influence other beings, systems or processes; now interconnectedness means is a massive, uncontrollable, exponentially influential process. In this situation meaning is always polysemous, diverse and complex.

Individuals can’t handle this. Teams like we’ve known them in all kinds of organisations cannot find real solutions. Clear meanings cannot connect multifaceted challenges comprising multiple unknowns with the people and resources needed for the emergence of adequate solutions. We need coherently self-organising collaborative and collective intelligences to adapt to this situation. The technical means are either here already or on the verge of becoming available.

The ‘imaginal cells‘ are realizing who they are and starting to align with each other all over the world. You are one of them. So happy we’re connecting…

Enlightening the Passions – Day 10 (Interlude)

A calm day starting out beautifully. And the interesting fact that, if a day starts like this it’s hard to focus on the more challenging feelings. So I took that as an invitation to explore – with my imagination, a major tool if used with care and not to avoid this, that or the other – my family feelings which I hardly have. That’s not a surprise, I guess, for people who have been following this experiment from the start, and it’s natural to me. I hardly remember my father’s birthday or my mother’s. I need to make a mental note of the birthday of my girlfriend and her daughter, and I actually don’t know the one of my grandchild.
This is shocking!
Not to me.

I’ve tried a couple of times in my life to at least get a semblance of family-feelings going, but it never worked. My guess is that in an important period in my young years something didn’t develop that later simply doesn’t develop anymore. So I have to make do with a sense of loyalty. And I do have a keen sense of that.
A couple of days before I started this experiment one evening I was asking myself, “What would I like to leave as a legacy?” And it was very surprising for me to realize that one of the 3 ‘things’ I would love to leave for those that come after me was “a happy family”. And by family I mean the person closest to me, my son and my girldfriend’s daughter, my grand-son, my next of kin, my soul-brothers and soul-sisters, which are not part of the same bloodline but in some sense are much closer to me than most of my kin. So actually I mean a “happy extended family”. And I really don’t know what I can do to help this come true – my guess these days is, if I can consistently be a true human, and by that I mean someone who is feelingly, intelligently and spiritually present with the whole field of life and living, than this will possibly take care of itself; it will be a consequence of the way I live…

Actually one of the fascinating discoveries in between the high waves of strong feelings that are so common these days is what I’ve come to call feeling-field. It seems to me that with/through this field we are much more connected to life than through our intelligence and even our consciousness.
Oddly enough, in writing this I show that I still believe there to be a clear demarcation line between consciousness and feeling. Yet, feelingly observing those nearest to me it seems like there is no such line. We meander in between consciousness and feeling most of the time.

Con-science means ‘knowing with’, and one of the things that are very, very clear is that we live in a society that has been over-emphasizing consciousness for some hundreds of years . This resulted in an education that is all about knowledge; feeling is a weakness that we still suffer from but we’ll conquer that in the long run.
Well, we can’t really leave it behind, can we? We can put the volume down so much so that it seems like it disappeared – dispassionate science, objective knowledge, processes and situations as ‘things’ behaving according to ‘natural laws’, and so on. All of this has led us into a world where we cannot feel with (com-passion: with feeling) others except in a very abstract or hollywoodesk-romantic kind of way. Just look at the way that around these days the professional helpers dance around our wallet hoping to profit from the Christmas-sentimentality by showing pictures of children with huge eyes and thin, extremely thin limbs.

Descartes’ saying, that we have to torture nature so that it will reveal its secrets, might be regarded as extreme in our day and age but we’re still acting accordingly. In physics the Holy Grail (the myth of the Unified Theory which, supposedly would explain everything physical by reducing it to extremely tiny billiard balls governed by unbreakable rules that are thought to explain everything) is now closer, the conviction goes, because we have just finished for 10 billion or so the biggest machine of all times that smashes particles into each other. Dissect, smash, separate, analyze, torture, freeze, kill, these activities are supposed to reveal reality. Yes, indeed, we live in a civilized world! Feeling is a subjective luxury that governs economy by herd mentality on Wall Street and all the other stock exchanges all over the world – who, by the way through the mechanisms of extreme greed brought us to the brink of systemic change where everybody can now see that “the emperor wears no clothes”, as Andersen’s fairy tale goes.
Truth is gained by torture of nature and greed is the feeling governing the capitalist economy – and culture, of course, and religion to bless the large masses of us who buy our bliss at the prize of ignoring what we feel stirring in the depth of our souls.

This is a depressing perspective, one that might depressurize you enough to stop for a moment and maybe decide to reclaim the primacy of your own experience, the nobility of your own soul’s judgment, the deep breath of your openness – for we are super-social animals that, through ages of suffering and hard learning and a century of wide spread richness (at least in the West, and in many other parts of this world as well) and individualism have the unique chance to truly develop further.
I’m learning to see, by passing through the furnace of facing myself just the way I am on the feeling level, the level that is still largely uncivilized and uncontrollable – the only control being ‘desensitizing’, making dead, denial, active ignorance and skillfully channeled romanticism – I’m feeling-seeing the wonder of our interconnectedness, the beauty that in spite of thousands of years of civilization we still have everything it takes to be here, and through the alchemical fire of what is called civilizedness, we now finally have the means to realize, for a change, the healthy consequence of what we are: super-social, so social that we could move to the next stage of evolution: the one planet, Earth, opening up to the rest of the multiverse.

I’m done glossing it over: In the presence of feeling-seeing, in the actual flow of being human with other beings, humans and otherwise, in the soulfulness of every meeting – and the dullness of the superficial that also lives here – in the experiment of passion-intelligence-spirit this world is a truly awesome place.

And I am interested…


Starting up the experiment
Day 2
Day 3
Day 4 (Powerlessness)
Day 5
Day 6 (Jealousy)
Day 7 (Guilt & Jealousy)
Day 8
Day 9 (Shame)
Day 10 (Interlude)
Day 11 (Under Pressure)
Day 12
Day 13 (Clear Delight)

Day 14
Day 15 & 16
Day 17
Day 18
Day 19 (Dark Waves)
Day 20 (Time Out)
Day 21 (Splash)
Day 22 (Understanding)
Day 23 (Fear & Imagination)
Day 24 (Vulnerable)
Day 25
Day 26 (The Presence of The Past)
Ending the Experiment – Day 27 (Intentional Vulnerability)

Self-Empowered Spirituality

(This is the non illustrated version; after I get proper permission, I will have some beautiful pictures alongside this blog)
I have been writing about what I consider true 21st Century Spirituality before (on my zaadz blog), about Open Source Spirituality (here & on zaadz), and now I’ve had the opportunity to test some of the principles in the first free seminar I facilitated in over a year (I did work with managers etc.; but that was all a set agenda – this was not).
Looking back to the times when I was still a guru, more or less, there is a remarkable difference in how I felt during this seminar; there was none of the very subtle tension, the subtle power-game that was always there in the back-ground for me in the past. (Just to be clear: I perceive that subtle tension in retrospect – if you would have asked me then, I would have most probably denied its existence.)
Let me explain: When you are guiding people towards a higher spiritual realization on a vertical ladder of ascent to a spiritual ‘highest goal’ you must be both, at least one step further than they are (so as to also provide for the ‘transmission’ of the energy from a higher altitude), and you need to have ways and means at your disposal to help them move upwards. This is possibly one factor for that subtle tension.
Another one is that, when there are other men present, there is a basic masculine principle at work – you have to ‘prove your status’. Since the spiritual leader, guru, master, or whatever you want to call him, is also the alpha-male, and this also always translates as status, it is subtly (and sometimes not so subtly) under attack. Hence, tension.
The spiritual path understood, as it almost always is, as a path of acention (Wilber, Cohen, others love to talk about altitude; a higher/lower hierarchy where higher is regarded as ‘more enlightened’) you quite naturally needs leaders, gurus, masters, ‘spiritual teachers’. If you are called to play that role, as I felt I was for some 6-7 years, then quite naturally you always stretch to the ceiling, do your very, very best to stay within the higher reaches of your realization all the times (at least when you’re not in the realm of sahaj samadhi, spontaneously going on, which nobody is as I know from being personally with some ‘enlightened teachers’ in their private life beyond the need to ‘perform their role/service’).
People who have been following this blog know that I quit my ‘spiritual career’ a year or two ago, and have – to my own satisfaction at least – deconstructed the myth of the spiritual authority significantly, and I’ve also shown the patriarchal, authoritarian, gender-biased and abuse-prone tendencies in what I call ‘vertical spirituality’. So I won’t go into that here now. I just mention it to explain why I – in retrospect – know that I was under tension before, and now I’m not. The whole drama of that type of spirituality seems to have dropped off from me, and I’m very happy that I took that long a break from conducting or facilitating free and open-2-all seminars.
Since some of the participants in this seminar used to participate in my seminars in former time, in the beginning of this one I firmly deconstructed my leader’s role and our tendency to look for expertise and leadership in areas which belong to our heart of hearts, our innermost being. And as that was well taken, the beauty and joy of mutual empowerment and support, the mutual apprenticeship that flowered where incomparable and a source of a ‘group love-affair’ without the collusion that very easily crops up under such circumstance.
Creating Dynamic Presencing constellations, doing a constellation (Hellinger style) on helplessness, anger and sadness, and using all kinds of other methods to both, look at issues that challenge us, and freely explore the deeper spiritual and mystical dimensions – the seminar revolved around self-empowerment, finding and expressing what we really and truly want, and gaining trust in our indwelling authority on all things that concern our deeper life and higher meaning.
Being truly and effortlessly at peace with myself as a malleable, fallible, imperfect human crossroad of being and becoming; championing mutual empowerment and mutual apprenticeship; understanding that it is a most joyful activity to be true to myself and others; doing and not-doing what I truly want and thus being an encouragement to others to do likewise, it has become visible, clear and obvious (in a real-time situation, in the experiment of this 5 day seminar) that the vertical energies and powers (the light that streams down on us from ‘on high’; the angelic forces that can ‘overshadow’ people; the healing that emerges from deep sources of being; etc.) are truly natural to us and therefor naturally unfold in a field of people that move to a more authentic space, that are courageously being whoever they find themselves to be, in a field without a leader claiming or (subtly) expressing higher authority, revelation or enlightenment in word or behavior…
I’m well aware of the ambivalence and paradoxical nature of an endeavor where I was clearly facilitating the process and leading in some manner, yet, as a servant of people re-claiming their own spiritual authority and power. And when someone said, “What you have been expressing these days – I already knew it inside of me; maybe it wasn’t as clear, but it was there…” I was very, very happy.
So what have I learnt?

  • Dynamic Presencing works just as wonderful when I hardly ‘do’ anything; it is self-generating significant experiences for its participants which shows as:
    – streams of light pouring down from ‘on high’
    – waves of spiritual & also simple joy
    – feeling to be one with all creation
    – feeling human closeness / intimacy
    – liberation of ancient sadness
    – being “overshadowed by” and eventually becoming an angel
    – seeing the factuality of the beauty of all things
    – participating in divine ecstasy
    – seeing deep into the soul of an other
  • I’m relaxed utterly, being whatever it is I am; feeling whatever I feel
  • I don’t have to do anything
  • Not having a spiritual goal in mind I freely surf the waves as they appear on the shore of my awareness
  • Deconstructing external authority, and reconstructing one’s inner guidedness relaxes everyone
  • It’s very, very easy to truly listen; not as a method to get anywhere but as a� natural happening
  • Affirming my fallibility and imperfection is joyous and relaxing
  • I have a new gusto for spiritual experiment and research.

So I’m happy to embark on the path of doing more of these seminars – and the organizer of this one already booked me for next year (to do a whole series; among others a training in “Dynamic Presencing Constellations”). And I feel I’ve reached a milestone on my mission to:

Co-create a society and culture that supports and empowers individuals and groups to live according to their innermost values and insights, and that can make their living with what they really, really want to do.

Open Source Spirituality & The Emerging Spiritual Commons

Over at the P2P Foundations blog we are having a conversation about the principles of open source spirituality instigated by Michel Bauwens. In the course of this conversation some things have become clear to me and I hope to show here a draft of what an Open Source Spirituality could be, and how that could lead to something that might be called Spiritual Commons.

According to the Wikipedia, Open source is a development methodology, which offers practical accessibility to a product’s source (goods and knowledge)… The open source model of operation and decision making allows concurrent input of different agendas, approaches and priorities, and differs from the more closed, centralized models of development.” And for spirituality Wikipedia offers us this meaning, Spirituality, in a narrow sense, concerns itself with matters of the spirit, a concept closely tied to religious belief and faith, a transcendent reality, and one or more deities. Spiritual matters are thus those matters regarding humankind’s ultimate nature and purpose, not only as material biological organisms, but as beings with a unique relationship to that which is perceived to be beyond both time and the material world.”

The aim of an Open Source Spirituality (OSS) is the aim of any spirituality, to develop a relationship to what can be called our ultimate nature and purpose, our deepest root, or the ever-present origin (TEPO) as John Heron calls it in his longer critique of what gave rise to the above mentioned conversation. So if we follow the Wikipedia’s open source definition and take the product to mean spirituality then in order to move towards an OSS a “practical accessibility to its source” is required. Which means that we need to first get clear on what exactly is our personal spirituality’s source code. If I were a practicing Buddhist, for instance, my source code would encompass the 4 Noble Truths, awakening from the “sleep of ignorance”, the Noble Eightfold Path, and what is most important, what I personally believe and act according to.

So taking a First Step in OSS entails to figure out and openly state what is the Spiritual Source Code (SSC) that the person participating in this endeavor is using.That in itself might already be a challenge, as different people have different talents, and for some it might be hard to verbalize and/or state their spiritual source code in written form to be shared in the Emerging Spiritual Commons (ESC), but there are other ways: a movie of a dance that expresses it, for instance, or a mind map, or a sculpture, or a hyper-textual mesh-work or whatever might be possible in this regard.

Taking John Heron’s ideas into account I would think the purpose of Open Source Spirituality to be “to support an Emerging Spiritual Commons.” I moreover envision this ESC to be composed of people practicing their basic beliefs – what John Heron calls Code 1: one’s basic beliefs and practices. The principles that guide the emergence of the spiritual commons, it’s Prime Directive can therefor not be about the “content” of some Code 1; it’s Prime Directive must be about the socio-cultural ecology needed to create enough trust amongst participants so that they can be open about both the content of their Code 1 and share how they practice it.

The Prime Directive of the ESC is in all likelihood also an expression of the insight that any real-life practice of spiritual principles (sense-co-creating, meaning-guiding principles) is worth sharing and learning from. Since the Prime Directive helps to co-create the ecology that fosters flourishing relationships between people implementing their Code 1, and since creating an ecology is a process of/in mutuality, most likely the Prime Directive incorporates encouraging people to find out and live according to what is true and authentic for them, and to share this in an atmosphere of deep respect.
I refrain from formulating the Prime Directive so that it is wide enough to take in anybody of ‘good will’, and at the same time I write what it is about to indicate where its boundaries might be.

To ‘open source’ something means to put it into a language that is shared with a larger group of peers who can than contribute to this ‘project’ as they please. So certainly any Open Source Spirituality worth this name needs to co-create a “Meta-Code A” which ensures maximum flexibility and ‘space’ for different Code 1’s. Meta-Code A would be an incarnation of the Prime Directive as guiding principle of research and expression.
And even though there is the Prime Directive it is also clear that, paraphrasing John Heron, “it is neither a prescription, nor even a recommendation, for any other node or person, but a contribution to the commons pool of experiential data, which others may find of interest. Then it is simply up to them whether or not they integrate in any way any part of it or the whole of it, within their own Code 1.”

Within the Emerging Spiritual Commons there would be a “library”, as a participant in the conversation, Simon, suggested; a library that functions as the main “memory” or maybe even as the DNA of Open Source Spirituality over time.

To conclude, I couldn’t agree more with John Heron, when he says, “This allows for varying degrees and kinds of hybridization, cross-fertilization, between different nodes.” He seems to be using the terminology of nodes within a network where I would prefer terms coming from the idea of constellations and ecology – all phenomena come in constellations or patterns within an ecology of influences.

And finally it seems important to realize that even using the terms “Open Source” in connection with “Spirituality” is already a language of concepts influenced by recent developments in ‘net-culture’.

Atheist Spirituality

My friend Robert Seltman from Kyoto, Japan, devoted a whole section of his excellent website (with a great old-fashioned design; gives me retro-feelings) to Atheism and what it is for different people. And as a last little illustration he had the below video by Alan Watts – who was the hero of youth and young years. And what he says (put into fantastic pictures by the guys who do made South Park) is timelessly wise… worth considering.

Basics of Truly 21st Century Spirituality

An interesting new conversation has started up on a year old blog entry of mine called, “An Amazing Question” and this afternoon I was interviewed around the topic of ‘pluralistic spirituality’ – so I guess it’s worth to look at some of these matters again.

And so I thought that it might be helpful to state some of the basic premises I’m coming from in this regard:

  • The universe (Kosmos) does not have a center (or ground or basis or what-have-you)
  • There is no beginning (Big Bang)
  • The universe (Kosmos) does not have a goal (that we could possibly know about)
  • The universe (Kosmos) does not make sense (we do)
  • Spirit and matter are two (of an unknown number of) ways of interacting
  • Gurus, masters, enlightened beings, etc. are not authorities by reaching the level or state they’re on/in but by the grace of us (you and me) bestowing authority and trust upon them.
  • Consciousness and unconsciousness relate to each other like a tree’s crown and roots (connected by the trunk)

Present day spirituality is mostly (actually almost entirely, but not quite) structured vertically – like a pyramid: at the top are the realized, enlightened, etc. and at the bottom are the (very) unenlightened masses; the goal/aim of a spiritual life is to get as close to the top of the pyramid as possible, and once you ‘made it’ help those below to rise.
Almost all of the vehicles (organisations) of spirituality do have a ‘feudalistic’ organisational structure where the (enlightened) person at the top is both worldly and spiritual leader and decider; usually advised by a ‘court’ of ‘far advanced’ students/disciples.

This is the basic ‘reason’ why real collaboration between the ‘spiritual stars’ (as I called them in some of these comments) will not happen, just as it is hard to imagine Kings and Queens coming to a realistic collaboration – they put their kingdom at risk.

Because of the feudalistic and often authoritarian social structure of spiritiual groups and movements – however benign they flesh out their activities in the world – no real dialogue can happen, and true dialogue is the basis of authentic collaboration. True dialogue is only possible if we reckognize each other as deeply and intrinsically equal; and if it is to become real collaboration in any sense that I can see (I’m not talking about cooperation which can also happen in vertical social relationships) we not only need to trust, honor and be utterly open to each other, we must also be willing to be convinced by the other and change our behaviour according to our (now reformed) convictions.

I know, I’m making this awfully short, but nevertheless I have concluded from seeing matters this way that:

  • The traditional and modern vertical spiritual paths offer no real solutions for the challenges humanity is facing in this Century
  • These paths are our heritage and as such can help in developing a healthy sense of ego (in the sense of “it’s me”; not in the misunderstood new-agey way of ‘repository for everything we can think of as obstacle inside ourselves; obstacle to ascending to the pinnacle of being human)
  • Traditional spiritual paths only reveal what they teach about reality before it is experienced (ask a Buddhist medtitator if ever he has a vision of Virgin Mary; or ask a Christian Mystic if he sees the Buddha or Shiva or some such in his meditation); traditional and modern spiritual paths are really co-creating the “basic, deep truths” that they think to have independent existence.
  • 99% of the spiritual paths are vertical in nature, and vertical paths and structures have helped manouevre us into the state we’re in world-wide; put in a different way: there is no reason to believe, that these paths offer any possibility to have the kind of change we need on a world scale.

All of this together has led me to let go of those paths and move on what I’ve called cooperative spirituality in the beginning to drop that term in favor of pluralistic spirituality, it is similar to what John Heron has named Participatory Spirituality or what can even be called P2P-spirituality.

  • It’s basic governance structure is the circle of equal and unique individuals.
  • It’s teaching structure is ‘mutual apprenticeship’.
  • It’s practise is – when done with others – consentual and ‘we-full’.
  • It’s practise from an individuals perspective is guided by non-judgemental openness and a ‘holding of the space’, an intense presence, so that who and what is can unfold its authentic way of being.
  • It is embracing imperfection.

It seems those are some basic premises that can be mentioned now; over time it might become clearer as more of us are practising and dialogue about that…

Me to the Power of Us

A beautiful video illustration a visionary statement by Michel Bauwens which expresses most beautifully the Path I find myself to be on.

“Anyway, this is what the changes are about, augmenting the individual through relationality, with the object of creating common value collectively, through self-aggregation. The whole push of the p2p revolution is to create the infrastructure for this, designing for inclusion, and for convergence of the indiviual and collective interest, through value-conscious design.”
From Our new digital selves and their relational augmentation by Michel Bauwens

Right Brain Enlightenment

Neuroanatomist Jill Bolte Taylor had an opportunity few brain scientists would wish for: One morning, she realized she was having a massive stroke. As it happened — as she felt her brain functions slip away one by one, speech, movement, understanding — she studied and remembered every moment. This is a powerful story about how our brains define us and connect us to the world and to one another.

Dancing With Systems

from Systems – We-Space

Dancing With Systems by Donella Meadows Versions of this piece have been published in Whole Earth, winter 2001 and The Systems Thinker, Vol. 13, No. 2 (March 2002).

  1. Get the beat.
  2. Expose your mental models to the open air.
  3. Stay humble. Stay a learner.
  4. Honor and protect information.
  5. Locate responsibility in the system.
  6. Make feedback policies for feedback systems.
  7. Pay attention to what is important, not just what is quantifiable.
  8. Go for the good of the whole.
  9. Expand time horizons.
  10. Expand thought horizons.
  11. Expand the boundary of caring.
  12. Celebrate complexity.
  13. Hold fast to the goal of goodness.

On being Audacious

Originally posted by White Rhino this is an inspiring story by Joe Laur from SoL, the Society for Organizational Learning, friend and systems thinker was recently at 7th Generation with the SoL Sustainability Consortium. SoL’s soul purpose is to build the capacity in organizations and society to achieve economic, ecological and social sustainability so that all life can thrive for all time. In the 2-day session the group of SoL companies discussed Climate Change and what companies need to do to make a difference. Here is one of Joe’s many stories. This one is about how to think about being as big as the challenge…

httpv://www.youtube.com/watch?v=JPhw4IttnNU

The Truth about Sweet Spirituality

My dear friend Sandra put up an interesting post with some music, and among the three vids here was Tom Waits celebrating Chocolate Jesus.

Sometimes when I hear music it sends ripples of joy through my body – it almost feels like my veigns are bubbling champagne – or should I say the sweetness of a chocolate fountain? Anyway, that is what happened when I saw this video.

If you find a bit hard to understand, as I did, here is the text:

Tom Waits (introducing Chocolate Jesus): “This is a eh a song for
those of you in the audience who have trouble getting up on Sunday
morning and going to church… I’ve discovered something, ehm it’s a
candy item. It’s actually kind of an immaculate confection. It’s eh
there’s a cross on one side and there’s a bible inscription on the
other, and eh you put it in your mouth and when it’s gone you can get
up and leave. So This is something for the kids on eh Easter. This is
called eh the ‘Chocolate Jesus’.”

Well, I don’t go to church on Sunday
Don’t get on my knees to pray
Don’t memorize the books of the bible
I got my own special way

I know Jesus loves me
maybe just a little bit more
I fall down on my knees every Sunday
at Zerelda Lee’s candy store

Well, I’ve got to be a chocolate Jesus
Make me feel good inside
Got to be a chocolate Jesus
Keep me satisfied

Well, I don’t want no Abba Zabba [1]
Don’t want no Almond Joy [2]
There ain’t nothing better
suitable for this boy

Well, it’s the only thing that can pick me up
It’s better than a cup of gold
See, only a chocolate Jesus
can satisfy my soul

When the weather gets rough and it’s whiskey in the shade
it’s best to wrap your savior up in cellophane
He flows like the big muddy but that’s okay
pour him over ice cream for a nice parfait

Well, it’s got to be a chocolate Jesus
Good enough for me
Got to be a chocolate Jesus
It’s good enough for me

And it’s got to be a chocolate Jesus
Make me feel so good inside
Got to be a chocolate Jesus
Keep me satisfied

Written by: Tom Waits and Kathleen Brennan-Waits

(1) Abba-Zabba: American candy bar manufactured by Annabelle Candy Co.
(2) Almond Joy: American chocolate snack manufactured by Hershey Foods
Corporation.

A guy named Larry had this to say about this video (source):

Chocolate Jesus

The Rev. Tom Waits
Most hoarsely states
That we shouldnt be wary
Of the Lord Jesus culinary.

I prefer a Jesus whos
Tasting chocolatey sweet
To a bloody, sweaty Jesus
Whos just dead meat.

Yep, if you Christians have
Got to be cannibals
You may as well like the taste
Of your Lord the divine animal
Dont let his body go to waste.

Jesus he is chocolate
Be he dark or white,
Jesus he is tasty
Wont you eat him up tonight?

This makes a whole different story out of “My Sweet Lord”. And on that count I wasn’t really amazed to hear that the Catholic artist, Cosimo Cavallaro, had created a nude sculpture of Jesus out of chocolate.

Under the headline “Blessed Be Thy Chocolate” it says:

Artist Cosimo Cavallaro has created a confectionary Christ made from more than 200 pounds of chocolate (entitled “My Sweet Lord“). The folks at Esquire have even broken down the nutrition facts for the anatomically correct chocolate Jesus. The sculpture will be revealed to the public on April 1st (which, by the way, made me think it was a joke when I first read it) at the Lab gallery in the Roger Smith Hotel in New York.

Sure this got one of these Christian Fanatics (a man named William Donahue) going who didn’t turn the other cheek like his Sweet Saviour exhorts his followers to do but rather he says, “you’re lucky I’m not as mean as the Taliban because you might lose more than your head.” Surely a great example of Christianity.

Anyway you can see for yourself how such encounters go (I think Cavallaro responds very well given the venom that is thrown at him).


If Mister Donehue would care to do his homework he would discover that Christians love their Saviour sweet:
On Valentine’s Day, you might get a box of chocolates. On Easter, expect chocolate bunnies. But, what confectionary delight is appropriate for the Christmas giving season? Forget candy canes. We’ve got chocolate Jesus (a.k.a. Cocoa Christ).

But just so that you don’t think this is a Christian only pleasure – the Star of David is available in brown and white chocolate too.

And since we’re in these regions right now here is a girl with the Torah for all you feminist Kabalists out there!

But sucking chocolate out of their sweet divinities or spiritual heroes is not only a monotheistic pleasure, Buddhists love it too.

And with these words about the “Chocolate Deities” website I’ll finish my Sweet Spirituality blog…

Jeanne Fleming of Chocolate Deities, who is into world religions, is well aware of the reservations some Hindus might have, but says she has many Hindu customers:

“Everyone realizes you don’t have to eat them. You can keep them as just a beautiful object with the spirit attached to them, that’s OK. Many put them on their altars, and some make them as an offering and later put them in a body of water. Still others grate the thick chocolate into coffee or dessert, keeping the veneer of the image intact and that they later place on their home shrine.”

One Hindu woman ordered 400 hand painted chocolate Oms in pink and white as keepsakes for the guests who attended her child’s naming ceremony. The deities have also been bought by the Chopra Center and Kripalu Institute. Recently the devotees of Amma, the spiritual mother for many, ordered a large chocolate oval inscribed with the108 names of the Divine Mother for her birthday. Amma, famous for her loving hugs, broke the chocolate into pieces and distributed it amongst her devotees.

_______________________

Today (Oct. 27) I found this:

Chocolate Jesus exhibit cancelled

Chocolate sculpture of Jesus Christ

The sculpture was to have been exhibited over Easter


Chocolate Jesus

A New York art gallery has decided to cancel an exhibit of a chocolate sculpture of Jesus Christ after protests by a US Catholic group. The six-foot (1.8m) sculpture, entitled “My Sweet Lord”, depicts a naked Jesus Christ with his arms outspread.

The sculpture, by artist Cosimo Cavallaro, was to have been displayed from Monday at Manhattan’s Lab Gallery.

The timing, over Easter Holy Week – the most important part of the Christian year – provoked an outcry.

The Roger Smith Hotel housing the Lab gallery decided to cancel the exhibition after the Catholic League for Religious and Civil Rights called for a boycott.

The Most Effective Way to Change the World

Wow… that’s really a headline, isn’t it?

And that is really what we’re going for here, isn’t it?

Well, one extremely effective way to not only change the world but your self as well is:
Changing the World one smile at a time.

If today we all make at least three strangers smile – maybe by a nice remark, maybe by smiling at them from our heart of hearts , maybe by offering them a helping hand – and commit ourselves to doing that every day… we will be spreading a lot of the “good stuff”.

Another way – and you can combine these methods – to effectively change yourself and the world is:
Doing what you want to do with all your heart.

What do you really want to do now? I ask myself this question in many situations…
Entering a restaurant I ask, “Were do I really feel like sitting?” and then I go there.
Talking with someone I take a moment asking myself, “What would I really like to talk about?” and then I do that or steer the conversation in that direction.
Standing in a grocery store I ask, “What would I really like to cook tonight?” and then I buy that. (Hey girls, you can do that with shoes too 🙂 )

You might say, “But often – in my work for instance – I have to do all kinds of things I don’t want to do.” Well, I’m not going to advise you to find the work you really want to do – you might not be ready to live this so radically, yet; we all go step by step, don’t we? So I’ll give you the advice I have been following for some time before I could muster the strength to actually live this way all day long; it come from Neil Young (I think):
If you can’t be with the one you love, love the one you’re with.

Simple, effective, and causing lasting changes in your body-mind and the environment around you. Bringing your heartfelt presence to this moment and giving yourself truly, madly, deeply to what your doing (or not-doing for the Taoists among us) will not only be a blessing and change you on the cellular, psychological and spiritual level it is also already reflecting the world we want to live in, doesn’t it?

And one last ‘thing’ you can do for yourself and with friends as well – I have been doing this with the participant of my recent 7 day seminar “The Art of Being Happy”.
Take time to reflect on what you are really good at (and allow yourself to consider everything you’re good at).

What would happen if you told your friends today, “I really love it how you can …” or, “I think you’re a real master of …” or some such thing?
What if once in a while you got a little circle together with the expressed purpose of telling each other what you are good at, and help each other see even more things that you’re good at? You might even want to tell us here in the comments…. 🙂

So… what is your Most Effective Way to Change the World & Yourself?

Knowledge is…

… to man what pheromones are to ants, and the dance is to bees: it is a way to navigate in life to the greater good of all. Love, of course, also is a way to navigate, and so is ‘following your heart’, as is inquiring into the truth and beautification.

Take this quote:

Human consciousness is not located in the head, but is immanent in the living body and the interpersonal social world. Ones consciousness of oneself as an embodied individual embedded in the world emerges through empathic cognition of others. Consciousness is not some peculiar qualitative aspect of private mental states, nor a property of the brain inside the skull; it is a relational mode of being of the whole person embedded in the natural environment and the human social world. — Evan Thompson in “Human Consciousness – from Intersubjectivity to Interbeing”; A Proposal to the Fetzer Institute 1999

If, as I too tend to believe, consciousness is (most of all) immanent, the quest for transcending whatever moment or situation is basically pass 🙂

So we engage with each other, collaborate, work together and become each other’s apprentice. This way we’ll serve the healing of the planet best (I would say, understanding — which is my navigation-tool here now — that there are uncountable other ways as well).

The Collective Buddha – Polilogue 1

Since I’m pretty busy these days with developing the concepts around a knowledge & community ecology online – more about this once we’re ready to go BETA for the general public – dearest Helen has taken the time from her busy schedule to finally place the polilogue (term derived from dia- , meaning two, to poli – meaning many, hence polilogue) Doug, Bruce, Helen and I had almost three weeks ago (has it been so long already?) on her blog.

It’s called “Collective Buddha Series – Polilogue 1” [after much time some of these links look awfull, others are maybe in disarray; 19. April 2011]

For the beginning of the story:

Why the next Buddha will be a collective

We are the next Buddha

The We of Us – a Trialogue

Integral We-Fullness

Nondual Community: The flowering of intersubjectivity. Parts I, II and III [alas, all these links have vanished with the ‘zaadz’ community]

Integral We-Fullness – A Trialogue (The We of Us – Part 2)

TogetherThe last trialogue The We of Us [alas, link no longer functioning] was published here on May 21st. Since then there has been two posts by Michel Bauwens of the P2P-Foundation on his blog; one in which he talks about my post “We are the Next Buddha” and one where he looks at Helen’s post “The Next Buddha will be a Collective” (which sparked of my post after I realized that we already are the Next Buddha). Also there have been quite a few interest comments added to the posts in this interwoven thread on “We-Fullness” as we’ve started to call the emerging melody which I encourage you to look at.
Bruce — whom we hope can participate in our next we-alogue — has added significant and beautiful posts on Deep Dialogue (Part 1 & Part 2), and now 3 incredibly helpful posts on The Flowering of Intersubjectivity (Part 1, Part 2, Part 3).
Helen has also looked a bit closer at one of the topics we touched upon in our last trialogue, the question “Could there be a hierarchy of collective Buddhas“?

In this trialogue we talk about the young integralists, the fastness of the ego and development, we touch on trails of breadcrumbs and helpful stories, the art and discipline of we-full living,portable sacred spaces, connecting loops and what We-culture is,learning from ourselves and finally some interweaving. Helen is in Brussels, Doug in Berkley, California and Mushin in a little village near Prague in the Czech Republic.

After saying hello and some preliminary remarks about the quality of our connection …

Doug: I have been sharing the We a lot with young people from New Zealand. There are 20 people from New Zealand here for a youth retreat. It is called a collaboratory: Youth Insight Collaboratory.Starts this afternoon.The youth have been gathering the last three days in California coming from three continents.

Helen: How many will you be?

Doug: A community of 40+, with American youth and adult members, and then some volunteers who will take some of us on a beach outing.This all comes from the same moment I met Morel (one of the organizers of the Edge of Emergence meeting were we 3 connected for the fist time).From the same gathering.

Mushin: And I just want to mention that there are interesting people engaging with our conversation some of which we will surely invite to participate in some of our future we-alogues.

Now we take a moment of silence — the way we like to start these we-alogues.

Doug: I want to tell about this room full of these young people being absorbed into this awareness.In the meditation we had, and they showed up.

Helen: How did you experience that, Doug?

Doug: A lot of light. And also I have been evidencing with them a lot of connectedness to their body.They are very attentive and they have been flying across the world, so they take care of their body to be awake.
I was up early this morning and I ran into some of them, and they were responding to how present they were since time they have had arrived.They are in their young 20s.

Mushin: One of the persons who wrote comments on our last trialogue, Lynn, she is also 23, I saw in her profile.Young people seem to be catching up on that We-fullness rather early.

Helen: Yes, it’s the integral babies;Even if they haven’t found it yet they are very awake and bright souls.

Mushin: I feel called in this regard to create a trail of breadcrumbs, by that I mean us finding metaphors and story-lines so that it can somehow pave the way so We-fullness can easily flourish without people having to go through crystallizing ego structures.Do you think that’s possible?

Helen: I don’t know, because the ego is so fast that sometimes it gets there first; it works so fast that actually it gets a hold of things before they hit our awareness.Our direct experience gets labeled and fragmented almost before we perceive it, in between our perception of it and when it hits our brain it gets labeled and fragmented. But there is something else that is coming to me now.An inquiry whether or not that matters; because if we are present holding that we-full space then anybody coming into the field,whether they perceive it or not is being permeated and drenched in that space, a bit like sheepdip — there is a metaphor for you :-).

Mushin: As you were speaking about the fastness of the ego and fragmenting I was also thinking, “If we are holding the container it really doesn’t matter for the We.” But it does matter for the individual, the single person.I guess that’s where the bread crumb metaphor comes in.There needs to be a kind of collaboration of the ego function, or the individuality with the We, and for that to happen the ego needs good reason, that is, good stories.I think the ego lives by and through stories.Good stories will somehow help it feel the the goodness of that collaboration.I think the ego is always best motivated with goodies.

Helen: I have just been revisiting a paper by Susann Cook-Greuter about the nine stages of ego development, and in particular where she describes the higher, unitive stages, the Alchemist and the Ironist she calls them.The description of those stages is based on her research, people demonstrate those stages.It is fascinating how she describes the relationship between the consciousness and the ego.Susann Cook-Greuter is one of the leading development psychologists, she is one of students of Loevinger.

Doug: I have one other thing to bring from what we are saying a few minutes ago.When you talked about the bread crumbs and storylines… I’ve been a conscious of the role of one that has journeyed on the way to elderhood relative to the youth that I guide as my mission.I am very aware of being a storyteller when I’m in their presence.The stories just come out in the moment, and these young people are incredibly present to the stories and the teachings therein.And then they’re commenting, loving the stories.This is about Wu wei, action without action — in the way of being that I am with them in that role there is a telling of the stories as a way of transmission that is called forth in their learning journey.They love that, so that happened this morning…

Mushin: As you’re speaking about stories, breadcrumbs and storylines, I am considering that we-fullness and the We we are talking about is a new storyline.And just as the old stories have been told by good storytellers, and I think we as elders to young people…We tell stories.I often find myself doing that also, mostly stories of my life, experiences or stories that I’ve read.This is not so much a mutual storytelling, it is still one-way.The we-fullness is there, having a focus on that now I can experience it, but I doubt that it is experienced in the sense that we are having and focusing on; they experience it as a beautiful atmosphere which accompanies storytelling occasions.So what we are doing here now is — the We spinning new stories.And that seems to be an art that we are learning.

Helen: Can you tell more about this art?

Mushin: Take our conversations here: They differ from ordinary conversations because they are contemplative, that means as we are speaking we are aware of the speaking, and we are aware of each other and the nonlocal we-fullness, and we are consciously upholding it.So that would be part of this art.
Michel Bauwens in his post picked up on your term pattern cohorts… What emerges in we-fullness is patterns.And we are unpacking these patterns rendering them to each other in the story of we.

Helen: I keep having this image of Indra’s net where each of the stories reflects all the other stories and is reflected in them.That implies we are weaving some kind of Indra’s net with the conversations we are having, and with the way in which we are tracking other conversations and weaving them together, detecting the patterns in these different stories and holding them up so that people can see them. But not only the patterns in their own stories but also the shared patterns.And this is basically what Michel has done.He has picked up our conversation and is showing it to his interlocutors, saying, “Look, these people are talking about the same thing and they are taking it up in these languages and words, and here is the gateway into their conversation.” — it is nice to find soulmates.

Doug: From the time we first met until now I am quite conscious that in describing this part of my lifestyle recently or choosing to bring the story of the trialogues and the we-fullness to someone, that this invokes a sacred space.It’s quite subtle, but there’s a different quality in the choice to tell what we’re doing and to invite someone to open up to what is We.Sometimes I really miss we.The field is strong enough so I am conscious of the gap…

Helen: What is coming to me right now, and we’ve mentioned it a couple of times before, “Where two or three are gathered in my name, there I am to.” We have convened this We and it is always there and not only for me — before I laughingly have referred to myself sometimes as a portable sacred space… but this has become three times stronger, and I’m noticing it in the way people respond; it’s as if this we-ness has become a dominant part of my personality.

Mushin: When I consider how this We influences me then it’s almost as if I’m becoming a spokesman towards other people who still see themselves as a lonely isolated I.Immediately or almost automatically, this is how I connect to Helen saying that it has become dominant, I take others in to the We that we are.And it is being sensed, and it is being felt I think. If you use Indra’s web instead of Indra’s net, it’s as if one immediately starts to weave a person in to the web, into the We.

Helen: What degree of volition or will is needed by the other in order to stay in the We?

Mushin: If I look at my history, where I am at now, it is the result of a development.Resulting from this development there is a voluntary focusing on the We, holding the We — like you say, Helen, I’m a portable sacred space. It’s intentional.It’s a doing that is becoming more and more automatic, but there are times when there is tensions with friends or my girlfriend so then there is a stronger willfulness needed to come back to the We.
But for others to stay in the We…You would need to have a kind of grounded basic feeling of being embraced by a bigger We, and then embracing this bigger We yourself, turning that into a discipline, a daily discipline of often looking at the we-fullness or we-emptiness of a situation.Some situations are not very full of We so you bring it in and other situations are we-full so you don’t have to bring it.

Helen: Through the habitual filters of the egoic mind, why would one want to be in a We — there is this whole groupthink…?

Mushin: Because you don’t want to be alone. Talking with my girlfriend Janshi recently about what in systemic thinking is a concept of loops… I’m using that concept in my training; we are working on loops of our basic assumptions, believing in something and also something else, and then there are tensions between these beliefs. And yet this tension is also creating a kind of balance; so I asked my girlfriend, “What do you think this balance is for?” And she said, “It’s aim is to be connected to others, connected well.” And as she was saying that I saw that this is a very natural tendency. If for instance you give children no chance to talk to you or relate to you, to be we-full with you, then if they’re small enough they will even die.So it’s obvious that the psyche is absolutely predestined for we-fullness.

Helen: As we hold that we-space and expand it around us even non-localy… as we hold the we-space that we have created with each other people feel it and they do come into it.And you’re right, there is something that is part of our birthright and part of what we are being called into as the next stage of our development. It is possible that if you’re walking into that field that your sensory mechanism, your energetic mechanism is going to pick it up and resonate with it whether or not you know how to interpret it with your egoic are rational mind. How you going to interpret it depends on your developmental filters.But fact is that you will feel it.It will be picked up in some way and that puts you in an altered state of consciousness ever so slightly.

Doug: Have you heard of David Suzuki, the Canadian environmental cosmologist? There is a metaphor for the field we are talking about and the effect of we-fullness on those in our surrounding; this is a scientific analogy that comes from him.Molecules of the breath that I breathed in in Japan within hours are breathed in and become part of beings in Vancouver. Our life energies is merged and integrated with the same stuff molecularly with those of beings all over the world within hours.

Mushin: That makes me think of Masaru Emoto, the Japanese man working with water crystals and resonances.If we claim for air the same properties that he claims for water then we breathe spirit into each other; inspire, inspirare, “breathing together.” That’s going on all of the time and has been going since the beginning.So there must be a difference to that situation now as we are coming to We-culture.So is what we’re doing now creating a We-culture, turning this into a We-culture?

Doug: It is very simple, “What do we as a society put our attention on?”We do this by choice, so we-fullness can become a choice.Therefore being an accelerator of the formation of we-culture is an elemental choice of beings.

Helen: This is waking something up in me in the moment, saying, “What do we choose to pay attention to?”

Doug: It’s a very powerful phrase.What do I have my attention on? Then you can direct it.Shaping and influencing in leadership is about calling into question what does the group have their attention on? And then it instantly shifts…

Mushin: Self-consciousness means being conscious of yourself, then we-consciousness is being conscious of us, us-consciousness is being conscious of the We that we are.We are moving from self-consciousness to we-consciousness in some way, and as we are putting more and more attention on that then the we-consciousness inevitably will grow.

Helen: It’s a learning curve.Basically we are becoming consciously competent at holding the We, and there are times when you need to hold it consciously and other times when it’s more automatic.So that is the learning curve.And it is incredible how much faster one learns when one is awake.

Mushin: We can actually learn from ourselves… how easy that is!Much easier than learning from some other. If I had to learn from somebody else there is always the possibility of resistance, my ego and their ego, who is right and who is wrong, and all that stuff.But when we are learning from ourselves,there is none of that resistance.

Helen: This is something I’m learning with a colleague. Since we did the Women moving the Edge there is a very strong sense of a We… once you’ve had this extraordinary experience like we had, once you’ve been through the eye of the needle, you don’t get back again.

Mushin: The first time I really experienced this was 15 years ago.And I forgot all about it, I didn’t remember any of this anymore, it just disappeared.I remembered that there was something special there, the sense of being together but really I forgot all about it.This brings me back to the breadcrumbs and we-culture… at the time of the first experience of this I was busy with quite another story.It was the story of my personal enlightenment. I was concerned with moving up the ladder of a spiritual conquest, of spiritual development, of being able to doing this and that, to meditate deeply, etc.So my attention was very much on myself.And even having had that we-experience didn’t change that.Somehow it needed the development of the last 15 years for me to be ready and willing to create a we-culture and not be so concerned about myself.

Doug: There is a power and a limitation in the illusion and fantasy of progress that you were caught up in in the past, and in its essence it’s very self-oriented

Helen: And yet you have to go through it.

Mushin: That brings me back to the young integralists. It seems that our job as elders is to create we-full containers and we-cultural memes and powerful stories.I think this ego development of trying to conquer Mount Kailash, climb the Himalayas and do this whole heroic story is necessary, at least for men.What is valid for both genders, to reach my happiness, to first be happy myself and to then spread it.Thinking about Robert Kegan’s curriculum for fourth level consciousness, on that level it is all about self, self-empowerment, self-trust, self-reliance… so the question is, and this is maybe something for the next trialogue, how to embed this quest for self empowerment, self-reliance and so on which is absolutely needed in my view, how to embed it in such a way in we-fullness and we-space that as you’re climbing your personal Mount Everest that you can easily jump off any place on the mountain into the we-space, and to be embedded, to be embraced and even empowered on this journey, being encouraged on this self-journey that eventually will come to an end.

Doug: I would like to introduce you to one of the youngsters from down under. (Doug introduces us to Karl and him to us.)

Karl: It’s really a privilege to join you. Doug showed me the transcript or montage of the trialogue you were having, and I am enthralled. I’m with these 20 young people, and we are looking at how we shape the future and the spaces between us… (long silence)

Helen: This silence is also a part of our trialogues (I usually don’t transcribe these silences 🙂 ; Mu.).

Mushin: We-fullness is also emerging from the interweaving of silence and words coming through one person or the other — opening up, different colors coming through different voices — whereas the silence, of course, comes through all of us. (Silence)

Helen: I am getting such a surge of spirit right now. Just hearing Karl speaking about what these young people are gathered together to do.

(After Sam, another young man from down-under says hello to us it is time for Doug to start the retreat and we finish this trialogue.)