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What is Indigenous spirituality?

Culture, Indigenous Science, Relationships, , , , , , , , ,

Blog by Valerie

A friend brought this question to me, and I thought it a good one to take on. For some, being ‘spiritual’ is like the U.S. Supreme Court decision about porn – ‘I know it when I see it’. For some it’s intertwined with religious rites. For me, spirit is an animating energy exhibited through an act or a relational dynamic that connects all of us beings on Earth. For example, the spirit of my relationship with my daughter is characterised by a lot of joy, and the spirit of my relationship with my dog is primarily one of companionship. Spirituality is cultural, and mine is Indigenous, based on an animistic understanding of the world. I see all beings on Earth, including rocks and even manmade plastic toys, as having spirit, some kind of animating energy.

MAGICK RIVER: RELIGION, SPIRITUALITY, AND TRUTH (repost)(Typical image of ‘spirituality’ from here)

Spirit with a capital S to me refers to a big creative and destructive energy that is more than any identity I can hold, of which I am a small part. Some say Great Spirit, some say God. Spirits plural to me refers to beings that I see in dreams or visions, or experience through the four invisible clair-senses (clairvoyance – seeing, clairsentience – feeling, clairaudience – hearing, claircognisance – knowing – described by Diné Elder Wally Brown as the counterparts to our five physical senses represented by our five fingers and the four spaces between them.)

So if this is what spiritual, Spirit, and spirits mean to me, what does it mean to ‘be spiritual’? First, it means acknowledging some energies/forces/beings that are too vast to be encompassed by an individual, or even our collective, human identity. Second, it means openness and awareness of the invisible clair-senses, and to experiences that are not explainable, or sometimes even experienceable, in materialist, physical terms.

My view is that children naturally see the world in an animistic way, and that through teachings begin to close their mind (and obscure their clair-senses) to other inputs. Recently a four year old asked me to read her a story about werewolves, then asked me if they were real. I said, I don’t know, what do you think? Have you seen one before? But her mother quickly jumped in to say that no, they’re not real. Of course she is entitled to teach her daughter that and presumably she believes that to be true. I have not personally encountered a werewolf in my dreams or visions (or the material world) but I tend to think that if such beings loom large in our collective human psyche, and even across cultures, that there is likely something to it.

When Scientists Dabbled In Clairvoyance | ThinkHow do we know the difference between a spiritual experience and our imagination? I have seen a lot of people struggle with this – with their minds tricking them into thinking they have encountered a Spirit, for example. For me the difference is in embodiment. And when in doubt, see if and how changes occur in your everyday life as a result of the insight or guidance you got. (Image from here)

That spiritual experiences are grounded in the land and embodied in everyday life is a foundation of Indigenous spirituality. In an Indigenous worldview, an identity is commonly seen as a collection of relational dynamics, including relationships with humans and non-humans. This interdependence is often honoured through totemic relationships and responsibilities to do rituals and ceremonies. If I see my identity and my very existence as tied to the water in a river nearby and the fish in it, then it makes sense to fight for their survival and even put my own life on the line. See this recent example from California regarding the centrality of salmon to Yurok, Karuk, and Hoopa Valley tribes.

This may seem extreme to Westerners, even environmentalists willing to put their lives on the line for Mother Earth, because it’s not just about how humans need water or fish to survive, it’s the particular patch of earth (or sea or sky) and relational responsibilities there that matter to your very existence. If those fish die, you die; there is no supermarket to run to for other food. If you have to leave your land, you may get killed by others when you go onto their lands, or you may die not knowing how to survive there and live in a sustainable healthy way there.

(Art by Cheryl Davison, Yuin woman, of the pregnant mother spirit of Gulaga mountain, protector of the land we are now grateful to call home, from this site)

In the Presence of Gulaga-2

(A photo of me in front of Gulaga taken a few years ago by Lukas before we knew we would be moving onto her country)

Western counsellors talk a lot about attachment theory. Right now when my baby cries (or is about to cry) I feel such pain inside, and such an urge to help her, I have to respond. Imagine feeling pain like that when a sacred site you’re responsible for is threatened with mining, and the urge to prevent it. Imagine the pain when it’s blown up and doesn’t exist in physical form anymore, just spirit and memory. Maybe you don’t need to imagine that – maybe you have tapped into that well of pain most of us are carrying in our ancestral roots. Maybe on your traditional lands, or like me, on lands you are spiritually adopting and feel are adopting you and your family too.

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The Sacred Feminine

Decolonising, Healing, Indigenous Science, , , , , , , , , , ,

Blog by Valerie

Springtime Cottonwoods, Dunes, and Medano Creek | NPS ...In 2016 I danced a healing ceremony on Tiwa country in view of their Place of Emergence (now the Great Sand Dunes National Park in Colorado, U.S., image from here.) It was the height of summer when we arrived, easily 40C, and a few people were already hard at work building a sweat lodge. Below are my photos of the bones of the lodge, including a medicine wheel made especially for the ‘crown’ facing the heavens (as you can see in the lodge’s shadow), as well as a photo of me. 

When I started writing this blog, it was the winter solstice where I now live, and two days ago marked the Aphelion here, when the Earth is farthest from the sun on its elliptical orbit. (In the other hemisphere you had summer solstice and the Periphelion where you were closest to the sun.)

During the ceremony, which was near summer solstice, it was stinking hot during the day and quite intense to be dry fasting in the desert. But the altitude meant that it cooled down at night, so in the morning when we woke at sunrise with chants and prayers of thanks as Grandmother Moon set and Grandfather Sun rose in the sky, it was pleasantly cool out. Without giving away more than is respectful, I can share that the ceremony started with a sweat lodge, then took place in a dance arbour with a small, resilient tree at the centre. There was drumming and chanting and dancing (and dry fasting as I mentioned), and sleeping outside for a few nights. During this dance I had the most profoundly sacred feminine healing experience of my life, and as I’m writing this, I’m realising that it’s significant that took place around summer solstice, when in my medicine wheel the sacred masculine is at its height of power.

Trail and Park Reviews: Zapata Falls, Frozen Glacial ...The desert strips away all that isn’t necessary, and like the bones of the sweat lodge, shows us what we are made of. During the ceremony I witnessed layer upon layer of trauma and grief being stripped from me. This was not new, but something I had been going through for some years. But when I found myself falling to my knees at tree in the centre of the arbour, I felt something different. I felt how deeply that tree, that country and those people loved me, and how very wanted I was by Mother Earth. I hadn’t realised how disconnected from my inherent worthiness I had been, and I cried tears of gratitude for the gift of knowledge reminding me of this. I felt quite weak at that point and soon after completed the dance, breaking my fast with a cup of mint iced tea. The next couple of days were filled with play, including hiking the sand dunes and finding oases to swim in the desert, such as an icy cold waterfall (Image of Zapata Falls from here) and a natural spring pool where I rented a swimsuit for $1. I didn’t know that was a thing, but I guess a few people show up in the desert surprised to find a natural spring pool and want to swim too!

When I left the desert after this experience, I felt raw and shaky, yet stronger in my body than I had been in this lifetime. And everywhere I went I kept seeing people who hadn’t yet connected with the Sacred Feminine and didn’t seem to know their worth, or how much we are all loved by Mother Earth, even as our behaviours and lifestyles wound Her. It helped me see the depth of wetiko in the world, and it helped me find my way to people who are as grounded as I am and consciously aware of the depth of pain and disconnection we are all in with our modern city living. It takes time and effort to integrate these teachings into our daily lives, and as one of Tiwa Elder Beautiful Painted Arrow’s (Joseph Rael’s) students shared in a recent blog, Joseph reminds us in his new book that “You have to go through separation before you can go through reunion” & “If everything is considered holy you are always in training.”

cleanupyourmess

At the winter solstice, where we connect deeply with the darkest light of our being, the light from which all coloured and bright light (and life) emerges, I remember this healing experience. And I give thanks for the Sacred Feminine, Mother Earth, and all mothers within and without. I give thanks for all the work I’ve put in so far to bring that knowledge fully into being in my world, and give thanks for the humility of how much work is still needed, mirrored in moments of trauma, pain and shadow emerging stronger than that sacred knowing of the worthiness of it all. Of every struggle. Here’s to us wild and crazy humans, and to Mother Earth who’s always supporting us whether we realise it or not. And to continuing to clean up our messes to show Her that we know how valuable we all are and that we want to honour that by living well. (Image from here.)

Wishing you a meaningful solstice season, whichever hemisphere you’re living in, and deepening of your conscious connection with the Sacred Feminine over the coming months.

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Toilet paper wars (from the Western worldview)

Culture, Values, , , , , , ,

Blog by Lukas

The odds of any one individual getting the Corona virus are so far quite low, and the probability of severe symptoms or death even lower. Making individual decisions based on this low probability is therefore, on some level, the rational thing to do. But on a long enough time scale — which in this case could be a matter of weeks — self-interested rationality becomes catastrophic. For some it may be physical, and for others psychological, emotional, and spiritual.

Perhaps the most visceral example of self-interest creating collective chaos in recent times is Australian toilet paper hoarding.

I will analyse this phenomenon from three frameworks of Western thinking starting with the Prisoner’s Dilemma. It goes like this: two prisoners are being interrogated. They have only two choices, rat on their mate or keep silent:

  1. If neither rats on the other, they both get one year in prison (two total years from a collective perspective);
  2. If one keeps his mouth shut and the other rats him out, the rat goes free and the one staying silent gets three years in prison (three total years from a collective perspective); or
  3. If they both rat on each other, they get two years a piece (four years total from a collective perspective).

Rat White Background Pictures

If one’s individual goal is to avoid as much jail as possible, the most “rational” self-interested thing to do is to rat, because if you are acting in a self-interested fashion, so too might be the other prisoner. If you rat, you have a chance at going free, and your worst case scenario is only two years. Cooperating is a good option for the individual but is irrational because it cannot be relied upon and comes with the greatest personal cost. But this thinking falls down if one has confidence in the collective values of the other. The IRA were famous for fanatical silence under interrogation, such was each member’s commitment to the collective cause. For our prisoners, the cause could be a desire to collectively serve less time. Applied to our toilet paper example, it means that the decision to hoard toilet paper is like ratting on your accomplice. If you can’t rely on the other’s collective values, or even their spirit of selfish cooperation, it is best to join the hoarders. Best case scenario, you are fully stocked for months; worst case scenario, you will have a decent amount. Under no circumstances will you be left with none. (Image from here.)

The tragedy of the commons The tragedy of the ...Another famous idea is the “Tragedy of the Commons”, an 1833 essay now part of the Western cultural lexicon. This is the idea that a common resource, for example grazing land, can easily become depleted or destroyed by individuals acting in their own self interest, i.e. grazing their own herd without regard to the long term effects on the land. This was in fact an argument — a terrible one if you ask me — for the morality of the enclosure movement, which was the creation of legal property rights over what was previously common land in the Britain, the idea being that an individual owning land will take better care of it, because it will be within both their interest and power to do so. This could mean that rather than our being trusted to collectively or cooperatively manage the supply of toilet paper, an authority needs to “own” the supply. This is perhaps like supermarkets ‘taking ownership’ of the situation and setting limits on TP purchases. (Image from here.)

Jesse's Café Américain: This Is Moral HazardA third framework of interest, and perhaps most relevant to our toilet paper dilemma, is the idea of Commonize Costs — Privatize gains. Also called “Moral Hazard” during the Global Financial Crises, it is an individual maximising their self-interest by being selfish with any benefits derived from their interaction with a common resource and offloading any negative consequences to the collective. In the toilet paper case this is people hoarding a personal stash and leaving the consequences and chaos to others to deal with. They got in early and those who didn’t can be damned. If this behavioural trait is common in a group, those with the most community-minded instincts or values in relative terms lose out (i.e. those who didn’t buy extra TP because to ‘do the right thing’ and now have none). (Image from here.)

Looking at these articles on Wikipedia, it struck me how much that I think ought be deeply ingrained wisdom and self-evident knowledge has been studied intellectually and quantified as ‘evidence’. This is borne out by people acting like they need this kind authoritative guidance and advice before believing something is true. For example, the Tragedy of the Commons article mentions a study finding clear evidence that the culture of the people had something to do with how people treated common land! It is truly shocking to me that this needed to be studied. I do not wish to sound totally negative about the usefulness of these ideas. But it is clear to me they are fundamentally limited by ignorance of the worldview and cosmology from which both the behaviours and our attempts to understand them emanate. To me, the sheer complexity of systems at play in all of these circumstances call for indigenous thinking and science. From this vantage point, how to look after a common resources is self-evident, an idea antithetical to the Western scientific mind. (Image from here.)

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Our Primal Nature

Culture, Healing, Indigenous Science, Values, , , , , , , , , ,

Blog by Valerie

Right now it’s easy to feel survival fears, to observe deeply ingrained panic behaviours and to hear people talk about ‘these strange times.’ I understand the sentiment, but I think it’s strange that so many of us have become used to unsustainable and imbalanced ways of being; where our grocery store shelves and medical centres rely on supplies shipped from across the planet, where in countries like Australia the government has created a “free market” (more accurately a corrupt gambling scheme) for one of our most precious elements: water; and where ultra-deep sea mining and drilling is going into the Earth’s crust in our seemingly endless exploitations of this planet.

Crocodile and fishCrocodile and fishCrocodile and fishCrocodile and fishimage22Crocodile and fishI’m reminded of a beautiful book called Singing the Land, Signing the Land written by European-Australian researchers in collaboration with Yolgnu indigenous scientists and traditional knowledge-holders. The researchers remind us that in the European Middle Ages, “nature actually was a book to be read, like the Bible, in order to discover God’s purposes. There were ‘books in the running brooks, sermons in stones’.” And the Yolgnu hold up a very telling mirror when it comes to how they, and their European-Australian counterparts, see the crocodile (which the early Australian-European explorer quoted below mistakenly referred to as an alligator). Consider these two very different views:

I see a crocodile as an animal that is part of me and I belong to him, he belongs to me. It’s a commoness of land ownership. Everything that I have comes from the crocodile. Crocodile, he’s the creator and the land giver to the Gumatj people. In my group of people, and the forefathers, we have always treated crocodile in a way that it is part of a family…Aboriginal people, through thousands of years of living with crocodiles, never have considered that they are dangerous animals. We have always lived with them. They lived their own life and we lived our own ways, as long as there is common respect for each other.–Gularrwuy Yunupil’u

I had stripped to swim across a creek, and with gun in hand was stealthily crawling to the outer edge of the flat where my intended victims were, when an alligator rose close by, bringing his unpleasant countenance much nearer than was agreeable … My only chance of escaping the monster was to hasten back to the boat, and to cross the last creek before the alligator, who appeared fully aware of my intentions…the race began. I started off with the utmost rapidity, the alligator keeping pace with me in the water. After a sharp and anxious race, I reached the last creek, which was now much swollen; while the difficulty of crossing was aggravated by my desire to save my gun. Plunging in I reached the opposite shore just in time to see the huge jaws of the alligator extended close above the Spot where I had quilled the water. My deliverance was providential, and I could not refrain from shuddering as I sat gaining breath upon the bank after my escape, and watching the disappointed alligator lurking about as if still in hopes of making his supper upon me.–John Lort Stokes

(Image from the book, cited as art by Bede Tungatalum, Bathurst Island entitled Crocodile and fish, woodcut).

I was recently listening to an Aboriginal Australian view of the St. George & the dragon myth in which Europeans first saw their animal, primal nature as a scary monster, then attacked and tried to kill it. And then re-enacted that nightmare in the form of colonisation, slavery, exploitation, and all manner of destruction around the world. It reminded me of some of my previous learning about serpents. It is thought-provoking to consider how in Judeo-Christian mythology the serpent enticed Eve into mankind’s fall from Eden, whereas other cultural myths about serpents include:

  1. creation of life emanating from underground and water-dwelling part-human part-snake beings called nagas in Indian and Buddhist mythology;
  2. water, the coming of spring, resurrection and rebirth associated with meso-American winged serpent God Quetzalcoatl;
  3. the Hopi’s annual snake dance honoring serpent God Awanyu celebrating water, fertility, and the arrival of spring;
  4. the rainbow serpent creator God of Aboriginal Australians that controls the water;
  5. Fu Xi and Nu Gua who had male and female heads and snake bodies and created human life in Chinese mythology;
  6. the kundalini snake that animates the body and spirit in Vedic mythology; and
  7. Western medicine’s use of the Asclepius symbol of a snake wrapped around a staff to represent healing based on Greek and Roman mythology.Rainbow serpent and snake

Interesting note for Western culture: Freud cited a fear of snakes as fear of the penis. While many cultures see snakes as wild and potentially dangerous, they are generally highly respected and seen to symbolise fertility, the creation and resurrection of life, springtime, and a connection with water and emotional wellbeing. On the medicine wheel, water is often connected with our emotional life, and since snakes are connected with water, a negative or fearful view of snakes is linked with negative or fearful emotion. (Image from the rainbow serpent link.)

These myths, and especially creation stories and the emotions they evoke are embedded into the foundation of a culture’s collective psyche. When creation stories evoke negative or fearful emotions, these emotions emanate beneath the surface of conscious everyday thought, and other aspects of culture are built on top of them. This is something for those of us carrying Western creation stories to consider. Tyson Yunkaporta points out that in Greek mythology the ouroboros was meant to represent infinity, but “how can this serpent be a symbol of infinity if it will eventually eat itself?” I too find this symbol disturbing and have a visceral memory of someone I was getting to know showing me a silver ouroboros ring she had made, which so repulsed me I must’ve expressed that in my energy because we never met again. I find the symbol to be celebrating sabotage or suicide, but it seems many people feel otherwise! I am trying to understand, for as the authors of Singing the Land, Signing the Land say, “The world is now too well connected to allow the luxury of alienation within one conceptual system.” I hope our current circumstances are helping remind us of this and of our innately interconnected primal nature.

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Alienation & Judgment

Culture, Decolonising, Healing, Relationships, Values, , , , , , , ,

Blog by Valerie

I was perhaps one of Earth’s most alienated of beings, and by that I mean that I did not sense belonging here. My cultural context was such that I had no sense of relationship with my earthly and cosmic habitat…Earth/Nature itself was devoid of real consequence; it was human activity upon it that was of consequence…but even then they had to control its waywardness with sprays and fertilizers. It was a big dead ball of dirt…from which we would be saved by ‘God’ eventually…Here in the South Land, the supernatural Christian drama of God and Jesus was completely unrelated to place. It was a particularly cerebral religion, and in that sense barren – devoid of ceremonial recognition of the fertile Earthbody.–Dr. Glenys Livingstone

She goes on to describe how when she was growing up in Queensland, Australia, her schoolbooks from the northern hemisphere showed the moon phases in mirror image to the moon here, the path of the sun was described as clockwise from east to west which is not how it travels here, and the seasonal celebrations were out of whack with fake snow in the middle of summer for Christmas (that still happens and weirds me out!).

Dispelling Wetiko: Breaking the Curse of Evil by Paul Levy

I see this on individual and societal levels. It seems to be a common form of wetiko, the psycho-spiritual virus of supremacy common in colonialism, some cultures and religions. In our bodies and by our nature, it’s SO much easier to live in sync with the seasons, be present in our environments, accept experiences without judgment. So why don’t we? I feel that as a whole we have become alienated with aspects of ourselves and our environments. Because this is so painful, rather than face those wounds and work through them, we deny, avoid, and dissociate. When we feel hurt we: (1) say we forgive but carry resentment around instead, which becomes an emotional bomb that detonates at an unexpected time, (2) don’t say anything, resulting in resentments, passive-aggressive behaviours, and ‘faking it’, and (3) take some space to try to manage our own emotions without confronting the conflict, but the conflict keeps occurring in a painful holding pattern.

5 Most Effective Conflict Management Styles (+When To Use ...

If I try to let something painful go and can’t, or if I feel like I need to address something in the moment so it doesn’t get bigger, my approach is to directly, honestly, bring it up with the person. I don’t ever intend to judge, and if someone does experience me as judging, I want to be told. If someone does something that hurts my feelings and I care about the relationship, I will either let it go or tell them. And if I do something that hurts someone, I need them to let it go or tell me so we have the opportunity to work through the pain and maintain integrity. Conflict creates opportunities to deepen intimacy, to heal, and to learn about ourself and someone else. I accept that navigating conflicts is part of being human. (Fodder for another post: Do you know your conflict style(s) ala the image above from here?)

What I find, though, is that we can know someone for a while, even a few years, and the first time we express annoyance, or say we feel disrespected or hurt, and directly, respectfully, confront a conflict, the other person does (1), (2), and/or (3) to avoid being honest. This prohibits intimacy and integrity and destroy relationships. I saw this behaviour in a new light this weekend through a relationship with a friend. I realised the way she identified as Christian is grounded in her human family, not the Earth, which placed humans hierarchically above the rest of nature. Even though she talked with me about my cosmology, expressed interest in indigenous healing, and was struggling with painful and deep patterns of narcissistic abuse. In my experience, narcissism can only heal through re-orienting ourselves into a holistic worldview.

holistic

There is a pattern to the universe and everything in it, and there are knowledge systems and traditions that follow this pattern to maintain balance, to keep the temptations of narcissism in check. But recent traditions have emerged that break down creation systems like a virus, infecting complex patterns with artificial simplicity, exercising a civilising control over what some see as chaos. The Sumerians started it. The Romans perfected it. The Anglosphere inherited it. The world is now mired in it.–Dr. Tyson Yunkaporta

He goes on to say:

Narcissism is not incurable…Entire cultures and populations recovering from this plague have been left like orphan children with no memories of who they are, longing for a pattern they know is there but can’t see…There are so many adolescent cultures in the world right now, reaching for the stars without really knowing what they are. Adolescent cultures always ask the same three questions. Why are we here? How should we live? What will happen when we die?

But if everyone around you sees the world through the lens of human supremacy except for one person (like your weird friend Valerie), are you willing to believe that person? In my experience, it takes a courageous person who’s ready for a new form of freedom, and even when we ask for something and it’s handed to us, sometimes we can’t see it and still reject it. I find it really painful watching people get so close only to give up and destroy their relationship with me through disrespect and existential judgment. I know they’ll get another opportunity, or two, or three, to heal the wound, but not with me. I use honesty and directness to maintain fierce protective boundaries…

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Outliers

Indigenous Science, Values, , , , , , , ,

Most of us are familiar with outliers from mathematics, as illustrated by this image:

OUTLIER DETECTION AND TREATMENT

I have always felt like an outlier. Outliers can be inspiring leaders, and can also be absolutely crazy. Most outliers, in my experience, embody a bit of brazen madness that carries us outside the mainstream. Others have written about the challenges of honouring a multi-cultural identity, and of digging deeply into their roots to claim their full identities. I will write about something else. About the outlier as a leader and a madman.

To me, leadership must create an opening, which shows that it is alive. It may open someone up to joy or to pain, open up space between people or open up connection, but it creates opportunities to become more fully embodied and alive. Much of what we call leadership I feel leads us to dead ends. A leader unwilling to step aside and help someone else into their place, who clings to their standing, is not a leaders but a childish dictator in my eyes. Leaders know there is always somewhere else to go. To me, true leadership is a pioneering into unknown, lost, forsaken, and forgotten spaces. Aboriginal scholar Tjanana Goreng Goreng defined sacred leadership as people:

  • Embodying humility & being a model of respectful behaviour;
  • Leading through bottom-up empowerment & mentorship;
  • Sharing wisdom, holding initiation rites, and sharing culture in layers when people are of a strength of character;
  • Who are chosen by a community, not self-selected;
  • Carrying specific knowledge, lore, beliefs who ensure the safety & security of the teachings.

Ultimately, the difference between an outlier who goes mad and one who becomes a leader is one who is able to move beyond personal self-interest and live with a heart of service. This means balancing self-care with asking for support and taking risks, sometimes putting oneself Mad Hatter Lewis Carroll Quotes. QuotesGrampurposely into trauma or danger, but not to the point of becoming a martyr and building resentment. It can be a challenging line to walk. It requires very high personal standards along with loads of compassion for self and others. It can be isolating and incredibly fulfilling. Instead of being outraged about whatever stupid action Trump did this week, I was in awe to learn that fish underwater sing the water and reefs awake at dawn, just like birds on land.

I have struggled to connect with many people around me, and I’ve worked really hard to understand Judeo-Christian, Western, and Anglo worlds. But I don’t innately understand them, and they don’t innately understand me. There must be something that makes each of us feel like an outlier, even in a small way. What if we focus on enjoying that breadth of our diversity, on learning from each other, and on exploring the outer limits of our inner worlds? We may just find, like these side-by-side images of Western microscopic art and Aboriginal Australian art that we outliers are redefining social structures in ways that align with Mother Earth better and can inspire others through our own leadership into owning our outlier statuses. (Image: Gum leaves under a microscope & Gathering Bushtucker painting)

Gum Leaf and Gathering Bush Tucker.

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On Climate Change

Culture, Healing, Indigenous Science, Values, , , , , , ,

Prof. Dan Cziczo discusses Climate Change - Belmont Public ...Blog by Lukas

Dear Greta,

I admire your fire and passion, and your courage to take on so much of the world’s attention. Whether this attention be loving, ambivalent, or hostile, the sheer weight of it is no doubt burdensome, in a way you may not yet even realise.

I am writing to suggest that you are missing something profound about life in the modern Western world. You admonished adults, both those of us alive now and our collective ancestors, for stealing your dreams. And indeed this is so. But with respect, the true theft has only peripherally to do with climate change. (Image from here). Here is a quote from Aboriginal Australian scholar Dr. Tyson Yunkaporta:

Every human child is born the same. We are born with innate structures. And those structures all steer us towards living and loving and learning in cooperative groups, and in being profoundly connected to a habitat, and being very curious about that habitat…I believe that every child is born as what we now call indigenous. It just takes quite a rigorous program of indoctrination to twist somebody and turn them into a civilized person.

It is your indigeneity that has been stolen. A life of profound connection with fellow human beings, with spirit, and with the earth. In the world both you and I grew up in “civilised” is seen as an unambiguous virtue. It has given us much in the form of transcendence of material challenges, but destroyed so much more. It has blocked our growth as beings. I see the civilising force of Western modernity as turning the children we were at birth into beings that are unbalanced in the mental, floating above the rest of existence in a state of separation. It has turned us into beings who know only one way to cope with suffering, which is to fix it with our minds. But this idea of “fixing it” is a myth that fails us, born of hard and false boundaries like “self” and “other”, “right” and “wrong”, and “good” and “evil”. As Dr. Yunkaporta says:

The war between good and evil is in reality an imposition of stupidity and simplicity over wisdom and complexity.

And so I put it to you that this applies to the scientific orthodoxy on anthropogenic climate change as much as anything else. To say that it is an unambiguous cataclysm or “evil” requiring our “fix it mind” to go into full swing is potentially just living in the same delusions, and repeating the same fundamental errors of our recent ancestors. The reality requires a deeper wisdom than just the capacity to power the world from renewable energy. Renewable energy in and of itself will not fill the hole inside us, nor reconnect us to the sacred, and to the Earth. For this we need tools that Western science does not know about, but indigenous scientists and mystics of many faiths and traditions around the world have known about for thousands of years. (Image from here)

I do not fix problems. I fix my thinking. Then problems ...We don’t need to fix the world, rather we need to learn to flow in it, and be in deep relationship with it. I have no doubt that from such a stance we’ll look at open pit coal mines and the internal combustion engine, not to mention countless other inventions and lifestyle choices, as being fundamentally out of flow, a desecration of something sacred that severs us from the Earth. Western science will play a role in helping us work out what to do next, but the truth of our modern desecration of the Earth does not need facts and figures, and positivist experimentation for us to experience. If you don’t believe me, go and sit on a chair in a forest near where you were born for a few minutes and watch your mind. If you are anything like me, you will experience a lot of discomfort and dis-ease from being with the craziness of your undistracted modern mind. Can you “fix” that with your mind alone? Can Western science offer you any help? There is as much to learn about why we face climate disasters from that one simple activity as there is from any number of bore holes dug into the Antarctic ice.

Carbon as a building block of life (video) | Khan AcademyWe need to question more than our use of carbon. We need a new and bigger dreaming.  We need a dreaming of lived interconnection to immortal oneness. Such a dreaming is bigger than our daily struggles, and even our comprehension of existence itself. Certainly much bigger than our worries about three degrees of global mean temperature rise. You might say, “Well that is easy for you to say, it is not your daily sustenance under threat, or your island about to be swallowed by the sea”, and this may be true. But my reply is that these ideas I am telling you are not mine. They come from the wisdom of people who did indeed face and transcend such hardships. Islands have disappeared before, and life went on. Regardless of what we do and don’t do, life will go on this time around too. The only real question is what kind of life it will be. (Image from here)

Yours sincerely,

Lukas

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Earthly nourishment

Culture, Decolonising, Healing, Indigenous Science, , , , , , , , ,

Blog by Valerie

All Law-breaking comes from that first evil thought, “I am greater-than,” that original sin of placing yourself above the land or above other people.

Tyson Yunkaporta

The above quote is the definition of “unsustainable” to me. I see this wisdom enshrined in the biblical story of the Tree of Knowledge that some of our ancestors were advised not to eat from before their curiosity and the trickiness of a snake got the better of them and taught them this lesson. I facilitated a workshop last weekend for healing professionals called “Space for Spaceholders” in order to create space for their nourishment. The embodied metaphor for nourishment that came to me was the placenta. The placenta is responsible for nourishing and protecting babies in the womb. It connects the mother to the baby by supplying blood through the umbilical cord to the developing child, secretes hormones that are required for pregnancy and for preparing the mother’s body for breastfeeding, and provides babies with antibodies of for protection for the first few months of their life.

The placenta is a symbol of a sacred life support system. There are so many cultural beliefs, stories and practices that honour this primal nourisher. Many Aboriginal Australians see the placenta as a person’s hologram that provides a map for their life. It is buried in the Earth to provide direction for the person once they reach puberty. The Navajo (Diné) in the Southwestern US bury the placenta in sacred ancestral ground so the person grows up with a strong cultural identity. Similarly, among the Maori in New Zealand the words for “land” and “placenta” are the same. In Hmong culture in Laos, people believe that a spirit will wander the Earth and not be able to join their ancestors in the spirit world without returning to the place their placenta was buried and collecting it, so it is the same word as “jacket” in their language. In Korea and China, many people burn the placenta and keep the ashes, then sprinkle them into a person’s food when they are sick to provide profound nourishment. In Indonesia the placenta is seen as a person’s older sibling or twin, and in Iceland as a person’s guardian angel. The Ibo of Nigeria and Ghana treat the placenta as the dead twin of the live child and give it full burial rites. And the Baganda of Uganda believe that the placenta is actually a second child. Not only is it the child’s double, but the placenta also has its own spirit that resides in the umbilical cord.

And then there’s modern Western culture that incinerates placentas in hospitals without honouring them whatsoever. This says a lot to me about the depth of desecration and unsustainable thinking that has permeated our lives. Thinking about honouring the tree of life, did you realise the art in the image above was a placenta print?

We miss so much when we are in a space of separation… A couple of months ago I symbolically reclaimed my placenta and its connection to Mother Earth. I used a work of art that symbolised my placenta and ceremonially thanked it and planted it in the Australian bush. It was a simple act and its effects have been gently rippling through my life ever since. About five or six years ago I took a short course in Vedic astrology. Reading the map of the stars and planets for the place and time I was born, the teacher told me that my life was never going to work until I was in my 30s after I went through a huge transition. She showed me a split in certain energies that would not align until then in my life. I felt moved, like she had given me permission not to blame myself for things being so difficult. And after symbolically planting my placenta recently, I came across the following quote that sums up how I see things today:

For many years I sensed my own darkness, my own Otherness, and the many ways in which I am an outlier in this world. I thought this was what was wrong with me. It took me a long time to recognise that this is what I have to bring to this world.

Mary Mueller Shutan

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Deep Grounding/Earthing

Healing, Indigenous Science, Spiritual Skills, , , , , , , ,

Blog by Valerie

I’ve written about ways to integrate earthing/grounding into everyday life, but what’s come up recently is how to take that to a deeper level through ritual or ceremony. If you are an immigrant, or your ancestors were within the last 7 generations (depending how you define a generation), then your connection with land is energetically split between the land where you live, the land(s) of your blood ancestry, and land(s) where you have lived or otherwise feel a strong connection with. Indigenous people who are deeply connected with specific lands and places have a strength and purity of connection with the land that is quite powerful. As one Anglo-Australian writer put it:

In my own experiences with original Australians who are deeply connected to country, I have felt that they are so grounded it’s almost as if the land itself is listening to you, through them.

For those of us who do not have such a depth of connection with land where we live, we can still drop into spaces of earth energy flowing through us when we’re deeply grounded wherever we are. This work heals the places we live now, as well as places we’re connected with through our ancestry. Given all the wars and violence on land in Europe, for example, we can help heal that land from America or Australia while not asking it to physically support us.

There are many rituals and ceremonies to deepen our relationship with the Earth. Here are a few that I have found to be powerful tools:

  • Create an outdoor altar and leave offerings of gratitude to the Earth, a tree, stream, rock, landform, tree grove, tree stump–the options are endless.
    • You can symbolically bury power objects to represent something you wish to heal or ground an energy in your life. You can also hang prayers on ribbons or flags or with chimes or bells so the wind spreads your prayers far and wide. Buddhist prayer trees use wind in this way. buddhistprayertree
    • Note: A maypole is an outdoor altar, and so is an outdoor Christmas tree, but once you cut or pot it and bring it inside, you are honouring a tree for giving you its life, which is different to you being generous and honouring the Earth. (Images are from uncredited images on pinterest, and from here.) 
  •  Without creating an altar, you can build a relationship with a place, tree, rock, etc.
    • Pick a place you regularly visit and start to build a relationship. Like building a relationship with a person, this requires giving of yourself and takes time.
    • For example, there is a grove of trees in a park near my home that I felt drawn to a couple months ago. Once a week or so, I go say hi. I either literally say hello to each tree, nod and direct my gaze at each one in turn, or stand at each tree and put my hand on the trunk and take a breath. I stay there for a while and meditate to see what messages and insights they want to share with me, and I psychically share some messages or prayers with them. I also leave offerings, such as flowers or crystals at their base or tucked into their bark, or I do a dance or sing a song, or I leave something of myself that is useful such as my urine or or spit, which brings me to the next example.
  • Share of your body with the Earth, a tree, plant, rock, etc.
    • Sharing may involve simply dancing barefoot) outdoors. Your feet drumming into the Earth and your body performing for a place is a beautiful way to do a ritual or ceremony to deepen your connection with a place. You can try deep breathing to start, let go, and see what movements the Earth inspires your feet to do. You can add in chanting or drumming, but I suggest starting simple so you don’t get lost in your head and stick with a state of flow.
    • Your “waste” is literally fertiliser to many earthly beings. Your urine creates nitrogen-rich soil. Giving your spit may sound strange but with intention, it is a way to physically leave a piece of yourself, and can feel like a better energetic exchange if you are, for example, taking a piece of bark or leaves from a plant or tree.
    • bloodroseI have heard of many magick menstrual rituals, but I prefer to honour the Earth by giving my blood to a flowering plant. This is a very powerful ritual women can do to ground menstrual energy as well as connect with the Earth. (Sorry, guys!) I have also heard of some fertility rituals where men ground their semen and symbolically plant their seeds in the Earth, but I have not tried this myself for obvious reasons! (Image from here.)
  • Do a burial ceremony in the Earth.
    • If you want to do something by yourself, or feel like trying a less intense ceremony, do a lower body burial ceremony.
      • First, choose a place for the ceremony, and ask the land if it’s okay to plant yourself there.
      • If it feels okay, then dig a hole big enough to plant your feet, or your feet and lower legs, into the Earth. Make sure you are barefoot so you feel what it is like to be grounded in that way, and pick a spot where you feel comfortable standing for a while like a tree or plant in the soil.
      • Try keeping your eyes open and closed, or do the ceremony at sunrise or sunset so you can experience the difference in natural light.
      • Do the ceremony somewhere with a view in the wilderness, and somewhere more urban like in your backyard, or in wet and sandy soil, and see how you feel being planted in different environments.
        • Last year, I received dream visions and moved to facilitate this ceremony at a sacred site whose traditional custodians welcome non-Aboriginal people to access the place respectfully, and it felt like ceremony to welcome my husband back home to Australia.
    • If you are called to do some deep body and Earth healing, an incredibly powerful ceremony is a full body burial. This is a death/rebirth ceremony that is timed with the cycle of the moon and ideally takes place at night. For this ceremony, you do need someone to support you. It is physically not possible nor safe to do alone. (Read this for one man’s experience.)burial.jpg
      • First, you and your support person/facilitator choose a place for the ceremony, leave offerings, and ask the land to support your healing. You may get a vision of a place to do the ceremony, or you may do it somewhere practical like a backyard.
      • Once you commit to the ceremony, you and your support person will start to receive guidance around timing and how to prepare yourself and the land. (Image from here.)
      • The day before or the day of the ceremony, you will dig a hole that is almost as big as a grave/cradle for your whole body, piling the dirt to one side.
      • When it is time for the ceremony, you will want to wear clothes that you don’t mind getting dirty and are a bit tight, unless you are okay with insects crawling underneath them! I have done this once wrapped in a blanket lying in the grave/cradle with dirt over me, and I have done it once just in clothes with dirt over me. I prefer the latter, because it feels more intimate.
      • Your support person will sit behind you so you do not see them, but they are able to watch you and hold space, and get you a drink of water, a hat or tissue if you need something like that. There may initially be prayers or music played for you, but most or all of the ceremony will be silent so you can go deep within yourself.
        • The first time I did this ceremony in the U.S., it was a very cold winter night with a waning moon (so emotions could be released/a death ceremony). Initially, I got images of my ancestors from Germany who had been fighting in World Wars, how many people they saw die, and how many of them died on the land. It was painful, and I cried. I then got images of my Jewish ancestors fleeing for their lives while their houses were being burned. It was scary, and my body shook and felt cold. Finally, I got images of Native Americans being slaughtered on the land where I was doing the ceremony. It was sad. My heart was heavy, and I sent them prayers. I lay underground for hours until my whole body was cold and numb and it felt like I was done. It was so deeply healing —  I had no idea I was carrying so much in my body even after years of doing other intense healing ceremonies!

Exercise: Inspired by this post, do something new to deepen your relationship with the Earth and the places around you!

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Altars, Shrines & Power Objects

Culture, Healing, Indigenous Science, Spiritual Skills, , , , , , , , ,

Blog by Valerie

catholicaltar.jpg

I am delighted to hear from people having success working with ancestral altars and have been asked to write more generally about altar and shrine practices. I will also talk about power objects. Starting with etymology, “altar” is from a Latin word for “on high” (like altitude) and refers to honouring and worshipping great gods through sacrifice, usually by burning something and sending smoke up towards the heavens. “Shrine” is one of those mysterious words of unknown origin that refers to a sacred case or box (like the ark of the covenant) for keeping holy papers or other powerful spiritual objects. Shrines honour the spirit of a person, event, or ideology. The way we tend shrines is by leaving offerings. Altars are interactive, working spaces of worship where we ask for insight and guidance. We often create blended shrine-altars where we both leave offerings, as well as ask for insight and guidance. Most churches and temples are such blended spaces, where people leave incense, flowers, or candles with gratitude to figures like Jesus,

shrineofrememberance.jpgBuddha, and Krishna, and where people also sit in contemplation and pray for insight and guidance from those figures. I find it helpful to be intentional about these differences in my own life, but maybe blended spaces work for you. Ultimately, we build relationships with figures, ideas, events, places, and energies, and those relationships work best when we both give and receive, and do not always ask or give with the expectation of immediately getting back… (Images: Altar of St Michael’s Church in Munich, Shrine of Remembrance for the War Dead in Melbourne)

There are three types of altar practices that I use in my daily life: an ancestral altar, a personal altar, and a body altar. My introduction to a personal altar practice came from the mesa program. The personal altar for me, is medicine wheel-based, because that is my cosmology. It is a cloth on a flat surface next on my night table to represent the medicine wheel and provides a personal reflection for me. My husband who gravitates more towards Buddhism has an altar built on a footstool that is in three vertical layers. Yours might be Christian or Daoist; it depends on where your spirit feels most at home. Out of respect for my privacy and current altar work, I am posting a photo of my altar from 2 years ago to give you an idea of what it looks like and to explain some of the symbolism.

altarmay2017

Following a medicine wheel path, in the centre is the heart, where I have power objects of rocks and crystals representing core beliefs I was working with at the time, including rose quartz for unconditional love and acceptance, a fossil for honouring ancestors, a small glass globe for honouring Mother Earth and right placement, and two clear quartz crystals for clarity and courage. In the north (mental) realm which in my medicine wheel is white, there is a feather and a small angel figure to connect with my personal power animal (egret) and my highest thinking (angel). In the east (spiritual) realm which is yellow is a candle in a glass with UT Austin written on it as I was pouring my spirit into my PhD program at the time. In the south (emotional) realm which is red is a shell that was in my parents’ house growing up where I burned offerings to clear those emotional bonds. And in the west (physical) realm which is black is a young girl to represent my inner child being held by a crystal to represent Grandmother Moon and a salt lamp to represent Grandfather Sun.

All of the items on the altar are power objects, meaning they are imbued with energy and meaning, and I put them on and take them off the altar with care and ceremony. Power objects can be anything that we feel drawn to or has meaning for us, from a candle to a cross to a rock we pick up off the ground. Sometimes the meaning is clear to me when I place an object on the altar, and sometimes the meaning becomes clear over time and begins mysteriously. At times I am moved to break open power objects to free trapped energy (which I find creates ease for my body and relationships that do not need to break instead), and at times I pass the objects on to other people, bury them, burn them…it depends what feels right and what insight comes to me in visions and dreams.

The body altar practice is how I start each day. It was inspired by a practice Cristina Pratt mentioned of using her body as the centrepiece of the medicine wheel, followed by most elements of the body prayer which I learned from kundalini yoga teacher Carolyn Cowan (see below).

These days Grandfather Sun and Grandmother Moon are outside of the borders of my personal altar, and Grandmother Moon carries slips of paper I regularly print with inspirational notes and quotes to set my daily intentions. So each morning from my bed I reach for some of Grandmother Moon’s wisdom, take it in, and place the slip of paper on my altar. (I regularly burn the slips of paper when it feels like the right time to ground this wisdom into my life.) Then I get up and do a body altar practice. I stand facing the east and ground my feet by imagining roots extending into Mother Earth. I reach my left arm out to the side and thank Grandfather Sun, and reach out my right arm to thank Grandmother Moon. I raise my arms up to thank Father Sky, and bend to touch the ground to thank Mother Earth, then place my hands on my heart to honour my interconnection with all beings. I then honour each of the four directions with breath, movement, voice, and intention, and then extend my arms out and twirl to honour my boundaries and human limits. I then do a movement to bring energy up from the Earth below and into my life for the day and thank the ancestors of the land where I am and of my lineages and past lands of connection. And I end with an embodied prayer of unconditional love and acceptance through the Body Prayer above (minus lying prostrate on the floor).

Each evening before bed I pray at my personal medicine wheel altar. Behind the altar on the wall are images of my totems, moiety (paternal line) and heart-language (Frisian), so that that I honour them daily. Many days I am moved to leave offerings at my ancestral altar which is more of a shrine for me and a working altar for my husband at the moment. Some days I leave offerings at a tree altar in our garden (such as bits of food with thanks for Mother Earth’s bounty and with awareness that non-human beings in our garden also need to eat!). Some days I bring offerings to a tree grove in a nearby park whom I have asked to support an upcoming ritual. Offerings are a complex subject for a future post, so I hope this has given you plenty of food for thought at the moment!

Exercise: What altars and shrines are in your life? What do you intentionally want to cultivate? To let go of? What meanings do some power objects in your home have? Which ones might be useful to let go of, destroy, bury, flush, or pass on to someone?

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