Tag Archives: exercise

Existential Wounds

vol-13-1-coverExistential wounds seem to occur more often for those of us with multi-cultural, immigrant, and colonial heritage. When we are (or our ancestors were) forcibly moved, forced to adopt unfamiliar cultural practices of spiritual worship, live in homes and wear clothes of unfamiliar materials, eat foods unfamiliar to our bodies, or were abused or enslaved in some way, we experienced trauma. This trauma often took the form of existential wounding where the very core of our identities, ways of being, and understandings of the world are shaken. It can take many generations and much work to heal such wounds. I recently had an article about indigenous trauma healing published if you want to dive more deeply into that. (Ignore the abstract; they used the wrong one.)

Through generations of carrying existential wounds, we feel ashamed that what our ancestors taught us about the right ways to live and what we learned to honour has been desecrated. We become ungrounded and disoriented and struggle to trans-form and re-form ourselves and our cultures in new places. We feel lied to and know in our bones that something is wrong. We wonder if we’re crazy, if something is wrong with us; we get angry with our families or society and struggle with mountains of conflicts. (This is structural change; re-claiming the body/mind/spirit as one where we are now.) If you are reading this, chances are you feel a calling to do that work! As an example, I always felt disoriented in the Northern Hemisphere. I struggled to orientate and make sense of directions, and when I got my PhD I had the definitive feeling that I was moving backwards, spiralling inwards to the core so I could get to the essence of the existential wound, go through a spiritual death and be reborn again. Moving to the Southern Hemisphere has helped me feel like my life is finally correctly oriented. Yet at the same time, native foods of Australia are unfamiliar to my body. So I gather lily pillies to make jam, eat native figs off of big ficuses when I walk by, and cook up warrigal greens (See images below). I’ve noticed that native foods are unfamiliar to most people here, though, and eating European meats and veggies seems to keep people’s psyches more tied to places across the planet and help them be more willing to mine indigenous land in their own country! (Images from here and here.)

I believe that decolonisation has profoundly positive effects on healing of existential wounds as it helps us feel more whole. While listening to the Mythic Medicine podcast recently I realised a simple way to heal some of our existential wounds is to name and honour the landforms and elementals that raised us, and support us where we now live. Here is mine for where I grew up in Atlanta, Georgia:

I was raised on the foothills of the Appalachian mountains (earth), hilly land with red clay soil and loads of spindly pine trees. The water (water) that I drank and bathed in came from Lake Lanier, a dammed portion of the Chattahoochee River. The winds (air) were unnamed but predominantly flowed from the southwest towards the northeast. Power (fire) came predominantly from a hydroelectric plant that dammed the river. The main spiritual practice (heart) there was Protestant Christian, and in particular Southern Baptist. The largest landform was Stone Mountain, a granite outcropping that extends underground into five states and has a Confederate Memorial carved into it which is the largest bas relief sculpture in the world. Other memorable landforms are the network of manmade highways, including a circle around the city with an X of two highways that meet at the centre, and incredibly messy interchanges such as one called Spaghetti Junction that looms large in my memory (see below). A local park called Henderson Lake was a safe space for me, and I walked there regularly (see below). The Creek and Cherokee nations existed on the land before English colonists, and before that were nations of mound-builders which we know little about. (Images from here and here.)

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Exercise: I invite you to download this My Ancestry Exercise that came together when preparing for an ancestral healing workshop a couple months ago. I have my answers on there as an example. It will give you a reflection of what you know about where you come from, and your intuition may answer some questions you didn’t realise you knew! You can add to this exercise an honouring of landforms and elementals exemplified above for the land(s) that raised you, and the land that now supports you!

Multiculturalism & Cultural Appropriation

You may have grown up, like me, steeped in multiculturalism in your home and city, eating foods from all over the world, making friends with others of totally different cultural heritages, travelling and living overseas, and honouring multiculturalism in your everyday lives. If you go back a few generations, how many of ancestors of your blood lineage spoke your language? Dressed in clothes like yours? Listened to similar music, or did similar dances or art? Were taught similar stories about the right ways to live? Did formal schooling? Worked indoors? Followed a similar faith tradition? Celebrated the same holidays? Lived on the same land where you live? Ate foods native to the land where you live? The hardest thing for most of us to fully accept is that in order to survive, we and our ancestors all appropriated from other cultures, and had our own cultures appropriated from. All earth beings move and trans-plant. For example, potatoes are native to the Andes, yet we often think of them in relation to Ireland. We are in living in a hopelessly multicultural world. Just think about the fact that one box of tea we buy for $3 is made from leaves grown in India, packaged in China from cardboard made in Bangladesh, then is shipped to England in a barge made in Denmark, and then distributed to our local supermarket chain owned by a German company. How complicated! (Image from here.)

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How do we practically honour the multicultural complexity of one product in our shopping cart?  How do we honour the complexity of our lineages, in terms of relationships with food, place, land, and spiritual traditions?  At what point does honouring multiculturalism become cultural appropriation? Here’s a perspective from a woman whose lineage was transplanted from the British Isles to North America in the 1700s:

I bring with me–in the very blood that flows through me–the DNA of my ancestors…for good or for ill, that cultural legacy and that history, the choices that they made, and I am living the benefits and consequences of those choices…I simply cannot hope to have the same kind of relationship that a Native person has on this land today–because relationships aren’t just about individuals, they are about cultures and generations of people…[Yet] the land, her spirits…even after all that has happened culturally, welcome relationships with white people…built upon acknowledging and honoring the past, building trust, and about reparations…[that will be] inherently different looking because of our own identities, cultures, and histories.

If we want to build deep, meaningful, and lasting relationships with the land here, we’ve got to do the work from the ground up. If we are appropriating someone else’s culture and spiritual practice, we aren’t doing the hard and necessary work of relationship building for our own tradition–hence, we are perpetuating more colonizing behavior.

I see colonising behaviour all over modern cities today. We talk about ‘gentrification’ when people of traditionally more dominant and resourced cultural groups displace traditionally oppressed groups in the parts of a city where the oppressed groups had been forced to live. I consider this micro-colonisation, akin to the term micro-aggression. What if that’s the only place you can afford to buy a house? Does that mean you ethically shouldn’t? Should people with white skin never move to Oakland, California or to Redfern in Sydney, Australia? I don’t think so. But if you choose to, you have the responsibility to be honest about what is happening, feel the pain of others’ displacement along with the joy of your new placement, make amends and build positive connections with the people and land as best you can.

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Acknowledging the peoples and lands from which traditions emerge is a way to deeply honour ancestors and keep wisdom alive, and allows you to be a cultural bridge in new lands. The respectful intent and humble, teachable spirit with which you approach such activities is the main difference between honouring multiculturalism in our modern world and a the colonial, oblivious, blind, entitled, and greedy and grabby spirit of cultural appropriation. If you are honest about where you stand today and are able to honour your ancestral journey, however many mistakes and sacrifices you and your ancestors have made, you will have a much easier time honouring others’ cultural traditions.

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It also helps to keep in mind how fluid ancestry and identity is. Culture is so much more complicated than just tracing your blood lineage and labelling someone as indigenous or non-indigenous, black or white or brown-skinned. Just because you do not have a known ancestral lineage in Japan, for example, does not mean that you are culturally appropriating if you feel moved to practice aspects of Shintoism, learn to do a traditional tea ceremony, or how to brew your own sake. We multicultural moderns have much more similar journeys to drops of water that are re-cycled around the planet, evaporating from a lake into a cloud and flowing across the sky, falling as rain into a huge ocean, entering a jet stream that crashes as a wave against a rock across the world from where we started, and hanging out in a pool on that rock for a while. I personally think this modern mess we’re in is here to remind us that we’re all one big human family! (Image from here.)

Dreaming, meditation, and mindfulness practices are other great ways to connect with our ancestors, as well as donating time and money, building and tending ancestral altars, spiritual practices to heal unjust power dynamics and colonial wounds, supporting the revitalisation of indigenous languages, connecting with non-human ancestors of land and place, and reconnecting with languages and traditions of your ancestors.

Exercise: Modern people tend to use food and drink as the main tool for connecting with ancestry. Try branching out. If you have Gaelic ancestors, learn a few words and see how you feel speaking them, then put on music and see how your body naturally wants to move to it. You may have some moves burst out that you didn’t know about! Also, imagine how ancestors lived on the land where you are now. Did they used to fish by the river you walk along? Imagine how your ancestors used to live in faraway lands. Did they build a fire in the evening to heat their homes just like you are doing? One study found that just thinking about our ancestors and how they lived is beneficial to us! 

 

Guest Post: Colonial Disconnection

My partner Luke Ringland posted the following on Facebook, and with his permission I am re-posting it here, because his words paint a clear and powerful picture of modern city life. Those of us who have disconnected from our land(s) of origin have much loss to grieve, and much joy to gain by re-integrating with the lands and indigenous wisdom of where we now live.

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One of the many MANY things about my life and worldview that has changed since I’ve known my wife Cloud Clearer has been seeing things more clearly from an indigenous perspective. And in this I don’t mean indigenous Australians. A lifetime of my best effort at open hearted learning would be nowhere near enough to truly know their suffering. And I certainly don’t mean nativism, which so often takes the form of destructive, oppressive tribal occupation.

I’m talking about indigenous in the form of a deep, dare I say spiritual, connection to place. A felt and emergent sense of belonging in which one’s existence is symbiotic with, dependent on, and unshakeably connected to the Earth. A oneness that means all that happens to earth, happens to a person, and what happens to a person is also happening to the Earth. This is opposed an egoic mind, floating in desperation and disconnectedness on top of the earth, plotting the ways in which all other things around it can be exploited for its survival, as though one were necessary for the other. An indigenous worldview, or Earth Ethos, understands that the exploitation of the land is ultimately a self-destructive act.

I spent the day driving around Western Sydney today, and it hit me so hard how disconnected, and therefore desperate, we are. Billboards, trucking supply chains, retail superstores, and development. Everything a commodity. And I don’t mean to pick on the West. The older areas of our colonial civilisation are just pretty scars, made so long ago it’s easy to see them as somehow natural, as though European energy has somehow always been here. And herein lies one of many white Australian delusions: It is not that there isn’t something wrong in a felt sense about the tens of thousands of newcomers setting up mini colonies in our big cities. I believe there is. I feel it. But the delusion is that we were, or indeed are, any different. Just ask any indigenous person.

(Images are the first two found for the google search ‘colonialism’, from here and here.)

Exercise: What is one way you can support indigenous well-being? Consider learning which indigenous people have lived where you now call home and how to honour them, such as donating to a non-profit like this, or a local one like this in Australia. Consider integrating Earth Ethos ceremony into your everyday life to feel more deeply what is happening in your body and with Mother Earth. You might try beginning and ending each day with intention through prayer, mindful movement, breath-work, sound, or spiritual reading.

The Red Road

The concept of the Red Road comes from Westerner’s attempting to understand the way indigenous cultures of North America structure their lives and see the world, though I havehopiroadoflife heard people who identify with a North American tribe use the term too. (If you are not familiar with the concept of a medicine wheel, read this post first.) Consider the example of the Red Road from the Hopi who live in the Southwestern U.S. Look at the medicine wheel is in the centre alongside da Vinci’s re-drawing of the Vitruvian man. The belly down to the feet maps onto the lower world coloured in black which represents Mother Earth, the sacred feminine. I estimate the proportion of the Red Road in this lower world is about 80%. This means focusing 80% of our time and energy on standing up for our values, exploring the mystical side of life, and nourishing and expressing our creative energies. 

vitruvian.pngLiterally, this means keeping our hips open, our legs strong, and our bare or grounded feet firmly planted on the Earth. We talk about having our carbon footprints, but what about our physical ones? I practice walking so respectfully and gently that I imagine my feet are kissing Mother Earth with gratitude with each step. My respect is shown through wearing flat, primarily leather-soled shoes, as well as through the act of stepping. Consider how to walk silently and softly with fox walking, and compare those movements with how you normally walk through the world. (Here’s another video to help you practice fox walking.) Aside from yoga or pilates classes, I find most of us pay very little attention to how we physically move through the world. To be honest, I cringe when I see people walk in stiletto-like heels because it looks to me like they are stabbing Mother Earth. I also feel pain when people are very heavy-footed, because it looks like they are punching Mother Earth with each step.

Metaphorically, as one indigenous scholar describes it:

Walking the Red Road is a determined act of living within the Creator’s instructions.  Basically, it is living a life of truth, humbleness, respect, friendship, and spiritually. Those on this road are by no means walking a perfect path, but are in search of self-discovery and instructions.

The path of the Red Road is mostly felt and sensed, and includes the mystery, magic, and miracles that arise through following signs and seeking synchronicities. It is more bottom-up than top-down, more grassroots than executive-led. Someone who walks the Red Road is more likely to be described as determined than headstrong. It reminds me of the Lakota morning prayer ‘Today is a good day to die”, which embodies living fully in the moment. In such a state, we harbour no regrets and are able to even let go into physical death if that is what is asked. It is being so attuned that there’s little to think through, life magically and consistently emerges and we are so allowing that living is like watching beautiful flowers blossom over and over again.Indigenous-Flag-RS.jpg

 

There is wisdom in the colour red, with some universal meanings present across cultures, such as: primal and sexual energy, blood and ancestry, fire and passion, and physical earth or clay. I am reminded of the colours of the Australian Aboriginal flag, with red representing Mother Earth, black representing Aboriginal people walking on Her, and the sun representing the creative life-giving energy connecting the people and the land. (Image from here.) I am similarly reminded of a current affairs story in Canada of an indigenous minister who resigned due to unethical political pressure from the prime minister, and another minister who resigned in solidarity. I find it apt these women chose to dress in black and red together as they took this historical stand. (Article about it and image from here.)

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Exercise: Regret is a grief about something left undone. When we are em-bodied there is nothing to re-member because we are living in the moment on the Red Road. Think of a regret. Is that dream still viable and important to you? If so, can you take a step towards fulfilling it and make a commitment to continuing on that path? If not, can you make time to grieve the loss of the dream and let it go, perhaps through some sort of ritual, so you can move on and allow new creative energy to flow?

Calendars, Seasons & Cycles

There are four types of calendars:

  • A lunisolar calendar follows both the cycles of the moon and sun. Because the days, weeks and months are fixed, holy-days determined by the lunar cycle fall on different calendar days each year. (e.g. Hebrew, Buddhist, Hindu, Chinese, Korean, Tibetan, and pre-Christian Germanic tribes)
  • solar calendar like the Gregorian and Julian ones we are most familiar with follows the cycle of the sun only. It tends to be used by agricultural cultures. (e.g. Christian, Berber, Tamil, Bengali, and the French Republican calendar)
  • mooncalendar.jpgA lunar calendar follows the cycle of the moon only and may have 12 or 13 months in honour of the number of moons in a year. (e.g. Islam, Igbo & Yoruba of Nigeria)
  • A seasonal calendar is based on elemental (earth, air, fire, water), floral (plant) and faunal (animal) patterns throughout a year. The number and types of seasons are dependent on specific places, so even tribes near each other may have different seasons if their land has a river that floods during a “wet” time, or if an animal migrates through their land at a specific time of year. (e.g. Aboriginal Australians)

You may think that four seasons a year has been standard in European cultures, but the old Norse calendar had only two: summer began in mid-October, and winter in mid-April. The “Wheel of the Year” is a common calendar used by modern-day pagans of European ancestry and is based on the equinoxes and solstices, and the half-way moments between them to mark changes of a four-season calendar. The images below are of Heathen (modern-day Germanic and Norse pagan) and Celtic pagan calendars. If you are in the Southern hemisphere and wish to honour this calendar, Glenys of Pagaian Cosmology translates it so your celebrations are seasonally appropriate.

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There are many ways of acknowledging seasons and cycles because of the diversity of environments, traditions and beliefs that influence a culture. The term “pagan” may make you think of someone in pre-Christian Europe who worships multiple gods, but it actually refers to people who are “fixed or fastened” to the land, i.e. villagers and country folk. In other words, pagans are people who have not yet experienced cultural genocide and disconnection from their ancestral homelands and whose culture is indigenous to, or rooted in, a specific environment and place. Aboriginal Australians offer us a reminder of how all humans once lived “fastened” in sacred connection with our environments:

(Clip from here.)

Exercise: Wherever you live, consider how to describe a seasonal calendar in your area. You may want to use the image below as a blank canvas, and an Aboriginal seasonal calendar as an example. Consider how this may be different to the environment and seasonal calendar of your blood ancestors from another land. Consider how you might honour this knowledge in your life today. (Image from here.)

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Kinship

In a previous post I wrote about ancestry:

Through a Shipibo elder of the Amazon I learned that about 90% of the thought-loops that circulate our minds are not based in ego, but in ancestral trauma. I learned through Dakota Earth Cloud Walker that ancestry is defined in three ways: blood lineage, ancestry of place, and personal karma. Personal karma refers to past, present and future versions of ourselves, and all of the complex identities we take on during our lifetime (or multiple lifetimes if you see things like that). Blood lineage is the most common way we think about ancestry, reflected in a family tree. Ancestry of place includes places where the people in our family tree lived, as well as where we have lived and live now.

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This blog and this short lecture about kinship from an Aboriginal Australian perspective are a reminder of the kinship relationship indigenous cultures traditionally have with animals, plants, landforms, and elements of nature. Aboriginal Australians and many First Nations in the northern US and Canada constructed totems (or tokens) as emblems of these relationships. (Image from here.) It’s a stark contrast to modern living, well said in a post of The Druid Garden’s Blog:

One of the great challenges of our age is that humans are radically disconnected from nature; our food comes from somewhere else, our products come from somewhere else; we don’t know the names of plants or animals in our local ecosystem, we don’t know what a healthy ecosystem looks like. We could not survive in our ecosystem without modern conveniences in place, as our ancestors once could. Through learning about nature, through nature study, wisdom, and experience–we learn how to be in nature.  Once you begin seeing nature as sacred, you treat it as sacred.  

Since an Earth Ethos is based on interconnectedness, it is important to honour non-human kinship relationships and ancestors. Most of us do this to some extent every day, through choices such as bringing a bag to the supermarket to be respectful of Mother Earth’s resources, but we could go a lot deeper. We may consider our pet dog or cat a member of our family, but we generally struggle to see non-humans as kin. In one of Peter Wohlleben’s books he asks if we humans are the most intelligent species on the planet, why we work so hard to teach other animals like parrots and chimps to speak our language, rather than learning to chirp or hoot in their languages. This is not as far-fetched as it might sound. For example, many hunters have tools that mimic bird or mammal calls, a few years ago I took a class on bird language in Texas, and Aboriginal Australians traditionally integrate animal calls and movement patterns into their music:

Something that helped me shift my thinking and ways of being was learning sweat lodge. In a sweat lodge, we refer to the rocks we use as our grandfathers, because they have been on Earth much, much longer than any of us. Many have broken off of mountains and been on long journeys before they become small enough for us to pick up. When we build the fire for sweat lodge, we ask which sticks and logs will give their lives for us and thank them for changing forms for our ceremony of purification. We ask which rocks will come into lodge and give their lives to us, meaning their life force energy and the wisdom of their long journeys, so that we can purify our hearts, minds, and bodies during the sweat. Often while we are preparing a bird will circle overhead or a mammal or reptile will visit a while, and we thank them for blessing our ceremony and ask what we may learn from them. This kind of thinking is a refreshing change from seeing ourselves as the pinnacle of evolution, to the humble new species on the block. human-evolution-vector-74195(Image from here.)

Research has shown that plants grow better when humans speak to them. So next time you walk past a tree, why not nod in greeting? Or as you water a bush, thank it for flowering?

Exercise: To connect with our non-human kin, as previously mentioned, a great method is a sit spot. A variation of this is to do a sit in the wilderness (even your garden or a park) blindfolded, or at night, so that you focus on using your non-visual senses. If you have access to a stethoscope, you can use it to listen to the heartbeat of a tree. Another fun way is to greet non-human kin like plants or animals. Finally, check out fun videos like the one below that link plants’ carbon dioxide emissions to sounds we can hear:

The cynicism trap

If you’re reading this, chances are you are someone who walks willingly into uncomfortable feelings and values lessons gained through pain. Thank you. Your presence on the planet makes a difference when you walk such a path. I too have been on a hardcore heart-warrior journey for years with an understanding that energy is trans-form-able. I have trusted that being with and creatively expressing painful emotions is a valuable way to be of service. In some respects, this perception is misguided. Mary Shutan reminds us that certain primal energies related to survival are by their nature quite brutal. They are worthy of being with and expressing creatively, but they are not transformable. Most of us have witnessed a predatory animal stalk and eat its prey. Most of us have physically stood near an animal that humbled us and showed us our place in the food chain. (Who wants to swim near this guy?)

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Most of us have experienced forces of nature bigger than we are, such as tornadoes or flash floods. Some of us have faced homelessness or joblessness and been unsure how our basic physical needs will be met. Experiences like these challenge our individual survival and ask us to stand in faith. I define faith like Christina Pratt as “a liquid state of grace”, a free-fall, a letting go and allowing something bigger to steer us for a while.

seattleIn his famous speech Chief Seattle foretold that the way U.S. settlers were treating Mother Earth was moving us collectively into “The end of living and the beginning of survival.” I find it helpful to think of survival as more complex than fight, flight or freeze. One researcher suggests the following survival strategies: rescuing, attaching, adapting, asserting, fighting, fleeing, competing, and cooperating (Valent, 1995). Knowing that a small proportion of people are controlling physical resources, and that through various ways of looking at inequalities physical survival fears are very real, and that legal systems are maintaining many of these imbalances, I can see why some say that trauma-induced behaviours such as hyper-vigilance are actually evolutionary protective mechanisms to help us survive modern life (Silove, 2007). (Image from Wikipedia.)

Across the planet species are going extinct, human languages and cultures are dying, polar ice caps are melting, and lands are disappearing underwater. In an Earth Ethos, we are all interconnected, so if we didn’t feel pain with those things going on, we wouldn’t be living! I think it is important to accept we live in a time filled with survival struggle energy that it is brutal by nature and often seems to have incredibly unfair impact. Accepting this does not mean that we give up, lose hope, renounce faith, or fall into the cynicism trap by giving up on a healthy, balanced future vision for generations to come. While we may not be able to transform primal survival energy, we can transform cynicism and question ourselves when we or others get caught up serving survival strategies. I say “serving” because, years ago Tom Lake said to me there is a difference between “being of service” and “being a servant.” When we are guided by rigid stories in our minds, we are servants blindly acting them out. Consider the “good person” story. We feel the need to do certain actions and avoid others to prove we are “good,” then we judge others’ behaviour as “bad” and justify acting on our righteous anger by punishing them, which is the basis of our criminal justice system. I find this story incredibly destructive, and I agree with Sadhguru that there are no good or bad people, only miserable and joyful people.

imwithher.jpgWhen we are miserable we are rejecting or rebelling against reality, which is destructive and results in existential crisis. When we are accepting we remain in the present moment, however painful. Many of us understandably feel overwhelmed by the depth of pain on the planet right now, so we numb ourselves with substances such as sugar, caffeine or alcohol; run away to our heads to avoid certain feelings; and seek out “light work” or “positive psychology” to create bubbles of security around ourselves. This is so common that a famous social psychology study published in the 80s suggesting that “overly positive self-evaluations, exaggerated perceptions of control or mastery, and unrealistic optimism…promote mental health” has yet to be refuted. So not only are we serving a story (like being a good or bad person) that doesn’t need to survive, we are avoiding the important responsibility creating a vision for future generations of a world we want them to live in, but the cynicism trap doesn’t even improving our mental health! The medicine I find works best when you catch yourself falling into the cynicism trap is to let go of that cynical vision and move into a graceful free-fall instead, living on faith for a while. The more I stand in faith, the more clearly I see that Mother Earth has a beautiful vision she’s desperately trying to communicate to us when we move through our survival fears and make space to listen and act on her guidance and wisdom. (Image from here.)

Exercise: What survival strategies do you most commonly use (rescuing, attaching, adapting, asserting, fighting, fleeing, competing, and cooperating)? Where are you serving a story that does not need to survive? What is preventing you from letting go of control and standing in faith?

 

 

Governance

Today is 100 years since the armistice to end the “war of all wars,” which as we know did not do so. The word “armistice” comes from “arm” and “solstice,” where “solstice” means to stand still and firm, referring literally to the movement of the sun. You may wonder like me why the word “arm” refers to the part of our body and also to weapons. The etymology is from an ancient Proto-Indo-European root word meaning “to fit together,” referring to joints (Though that doesn’t explain why we refer to big biceps as “guns.”) The fact that we use the same word for our body and a weapon is interesting, and it is worth reflecting how we are embodying armistice today. A Bible study website says arms are “used to denote power” and “the omnipotence of God”, and a site linking body metaphysically with spirit suggests that arms are about “the ‘social embrace’ or how we reach out to other people.” (Image from here.)

Armistice-Signed

In an Earth Ethos, the way we reach out to others says a lot about how we govern ourselves, and how that is a reflection of our inner space (our capacity to be with and hold complexity), our values, character, and spiritual development. I have been noticing more and more how the Western archetype of “king” as ruler in control manifests in everyday life. To quote from a previous post:

“Europeans relegated sovereignty to only one realm of existence: authority, supremacy and dominion. In the Indigenous realm, sovereignty encompasses responsibility, reciprocity, the land, life and much more” (1999).

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For most of us Westerners, the critical thinking/rational mind (we literally call it “executive functioning”) governs a lot of our actions. This is mirrored in society with complex hierarchies where power is concentrated in people we call “executives” who are higher up the “chain of command” (another military term). An executive is literally executing a vision (another word with a violent double meaning), but what is that vision based on? It’s based on a worldview: how we see ourselves, each other, and how we fit together. This makes up the “dreamtime” as Aboriginal Australians say, or the subconscious as social scientists say. Being governed by rational, executive functioning is destructive, because our human lives are not rational and reasonable. Many of us have faith in a “higher plan”, a destiny or fate to help us make sense of events we can’t understand or otherwise explain. (Image from Wikipedia.)

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We get so caught up in understanding, we lose touch with the ground we’re standing on. We want to know what caused the fire before we put it out and clean up the mess it left. Most of us are taught from a young age to think through our actions and analyse behaviours of others. But if we look at the path a river takes to flow to the sea, we may think it’s crazy and inefficient: it twists and turns, goes over rocks and down waterfalls. Our biggest computers cannot mathematically work out the best path for a river to flow even if we have detailed topographic maps, because our nature is not static enough for to understand. Weather, animals and plants can change topography in an instant, and we might joke about poor meteorology predictions, but it says a lot about science (the study of human knowledge) that we can’t understand the natural flow of earth, air, fire and water. (Image from here.)

carrying

A wise woman friend who has since passed on said to me that “all we humans do is carry things.” We carry ideas, stories, feelings, emotions, spiritual views that frame our worldview, and dreams. Most of us are carrying some stories based on black-and-white, right and wrong, judgmental thinking, which we often refer to as critical thinking. But this critical thinking for many of us has outgrown our ability to remember who we are and remain present in our hearts. How often you “know” what to say, or you have a strong instinct to do something, and you talk yourself out of it, later realising that feeling/knowing was a better path? Our want to know in our heads is plaguing us with doubt for other types of knowing that are really valuable as well. Critical thinking is literally preventing magic and creation from freely flowing in our lives. (Image from Wikipedia.)

Life tested me for many years until I made a commitment to stand for peace. It has cost me a lot of energy emotionally, psychologically, and physically, but spiritually it is my bedrock, and I feel lucky to know that. Each day I learn my limits and practice opening my arms more widely to embrace even more energy with loving compassion and graceful acceptance. Because my dreaming is a world filled with peace where terms for weapons and body parts are very distinctly different.

Exercise: How do you carry armistice? What do you stand for with arms open? What is the bedrock of energy that governs you?

Social belonging

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The etymology of the word “belong” is “together with” or “related to.” It’s a tribal concept. Years ago I worked with a shaman who said human nature is tribal, not national, by which he meant, the colonialist social experiment of countries would naturally devolve into tribes. These days I agree with this. Places like the US are too diverse and too big to be governed by anyone but a strongman holding it together through control. Before colonisation, Native Americans had governance structures of inter-tribal councils where power was not concentrated in one person but in a diverse group of elders that needed to reach consensus on contentious issues, and tribes had their own internal governance structures on top of that. But these days, what is a tribe? I like this definition, that in when we’re in our tribe, we feel normal and accepted. A clan is a more tightly bonded sub-group within a tribe, and a family is a more tightly bonded sub-group within a clan. A community is made up different tribal members and is formed either out of necessity (such as living as neighbours), or shared interest (such as attending the same school or church). (Image from here.)

I have been a member of communities my whole life, but experiences with tribe, clan and family have been much more recent. The most memorable time I felt part of a “family” was a few years ago right before an indigenous dance ceremony with a group of people I had never met before. I had an “aha” moment sitting in a kitchen watching people buzz about preparing things for the ceremony and savoured that feeling so it would imprint in me and I would remember it. As a “black sheep” it took me a while to realise that for me family is based on feeling, and that being born out of intertribal conflict literally creates “bad blood” that I’ve needed to reconcile in order to survive. My tribe is scattered across the planet, and that’s okay. And many members of my tribe are invisible, ancestral spirits.

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An experience I have often is “whitewashing,” where people look at me and immediately assume that I am a Christian of Anglo Saxon colonial background (though I have no Anglo Saxon blood that I know of, and I was not raised as nor do I identify as Christian). Growing up in the American South, I had a friend whose parents were Jamaican who similarly grew weary of being referred to as African American. We really project a lot of identities onto people without realising. Someone said if you really want to change the world, be mindful of your own projections, and boy do I agree with that. Even then, a projection and an internal felt sense of belonging are not remotely the same thing. (Image from here.) I am reminded of an experience in a sweat lodge where a Tiwa woman said she had been hoping there was no “white blood” in her family because the karma of that energy was so hard to deal with, but that a DNA test had shown she had some European ancestry. I said a prayer during that lodge: May all our intertribal conflict remind us that we are one big human family. May we celebrate our diversity and enjoy healthy boundaries. Aho. A cactus may appreciate a water lily, but they can’t survive in the same environment, so why would they go against their nature and try? Some of us must be in the wrong place physically, or else we would not have so much conflict in our communities. Sometimes we’re so used to being malnourished, it takes a while to imagine what it would be like to really flourish.

I’ve been reflecting on genocide, where one tribe has an overgrowth of the psycho-spiritual Wetiko virus convincing them that they are existentially better than another tribe so they set about violently trying to prove this by removing the “other.” If energy cannot be created or destroyed, when a tribe is killed, where does that energy go? I realised it emerges as ancestral trauma within the dominating tribe in successive generations in an attempt to reconcile the conflict from the inside out. Many of us who feel we were born into the “wrong” family, tribe, culture, body, etc., are bearing this diversity.pngkarma of humanity out. It’s all over the place: it’s conservative Christian parents confronting their prejudice with an LGBT child; a Southern Baptist who falls in love with a Catholic; a strong patriarch with a young daughter wiser than he is; a mother who worked so hard to break into the corporate world whose daughter wants to stay at home with her kids. Over and over again I see situations in which that which we judge, hate or reject is presented to us in an even more intimate way so that we learn to love and accept it. (Image from here.)

Exercise: Where, when and with whom do you feel belonging? What does it feel like? Next time you feel lonely, isolated or alienated, be with the “longing” for that aspect of yourself and explore why you feel that. What part of you feels rejected and why? What do you need to feel more present and whole in that space?

Hope for Change

In Old English, the word hopa, from which modern-day “hope” emerged, meant “confidence in the future.” For me, this requires trusting in natural forces more powerful than I, and a willingness to venture into unknown territory (inside and outside myself) with an open mind and heart. It requires me to set aside what I think I know in order to see what is and will be. Daily contemplative practices like meditation and prayer purify me so that there is space in my world for miracles to occur. In my experience, where I do such practices makes a difference.

hopeflower.jpgAmericans often say, “I went for a walk in nature.” This is crazy, because we are always in nature. A house, a church, an office, a car—these are natural, highly cultivated, environments. A forest, a desert, a seashore, a mountaintop—these are natural, wilderness environments. Think about a spectrum of highly cultivated environments such as New York City, to total wilderness environments such as Alaska, and think about how you feel and behave in different environments. In cities, we tend to cultivate our lives: we carefully groom our faces, clothe our bodies, decorate our houses, cook pre-packaged foods, and schedule our time. In wilderness, we tend to let go and flow more. (Image from here.)

Many of us think that wilderness is meant to be free from human impact. This is simply not so in indigenous cultures. I have heard indigenous environmental advocates say that once there is stronger cultural consensus about respecting wilderness, they will come into conflict with Western environmentalists who want to keep it pristine and virginal. The lyrebird in Australia is famous for mimicking sounds in its environment. In recent years as its environment has been impacted by us modern humans, it has learned not only to the songs of birds and sounds of other animals, but of chainsaws and car alarms. The lyrebird does not judge some sounds as more or less natural, so why do we?

In an Earth Ethos, we humans need to interact with our environment, and in fact we have a sacred responsibility to do so. Taking a few minutes to meditate, pray, or practice mindfulness is a simple way to give back to our environments and express gratitude for all the gifts the natural world gives us. A “sit spot” is a simple contemplative practice for being in wilderness. All that is involved is sitting still in a wilderness environment and being as present as you can. The best “sit spot” is one that you are easily able to access, such as a park or garden near your home or office. Even sitting for five minutes a day makes a difference in how we feel in our bodies and how connected we feel with our wild Mother Earth.

foraging

A Potawatomi elder and academic refers to modern humans as “species poor.” Most of us eat foods and use medicines bought in stores, and if we do grow our own, most of those plants originated in other places. Foraging enriches us by improving our connection with our environment and demonstrating our respect for the land. Indigenous wisdom says that plants emerge to offer the medicine and nutrition we need to survive in a specific environment. A simple practice is to learn some edible and medicinal plants in your current environment, gather and use them. (Image from here.)

organicWhen we change our perspectives, we change the world. When we recognise value in plants and animals in our environments, we act accordingly. Ten years ago few of us knew what “free range”, “grass fed” or “organic” food was. As an increasing number of people saw the destructive impacts of pesticides and other high-yield agricultural practices, collective modern culture began to change. Today, most of us are more aware of what we’re eating than we were ten or twenty years ago. That gives me hope that as we keep growing, more Earth Ethos changes will occur in our lifetimes. (Image from here).

Exercises: Start a “sit spot” practice. Learn to forage in your neighborhood.