Before I took off to the Evolutionary Salon last week I blogged about Sarvodaya.
Today I have been scouring recent postings at the Sarvodaya blog and I find this, from Deepak Chopra’s comments to a Sarvodaya Peace dialogue:
Today we are shifting from the industrial age to the information age. Today wealth and power come from Information Technology. And Information Technology has become very powerful today. In a few years it will become even more powerful. It will be possible for anyone to have this kind of computer in their pocket and interfere with air traffic. It will be possible through handheld implements to make nuclear stations leak and cut off electricity. And when that happens we will make ourselves extinct because we have powerful technology combined with ancient habits.But Dr. Ariyaratne and Sarvodaya are giving us a new model and this is saying that we have to move from the age of information to the age of knowledge. And we have to move from the age of knowledge to the age of wisdom. When you saw those slides on the screen, you saw a model that was based on the wisdom of civilization. And this wisdom and this civilization say one thing and one thing only: that the future does not belong to the survival of the fittest, but that it belong to the survival of the wisest. Survival of the wisest will become the new criteria for evolution. It is a new civilization based on wisdom-based consciousness, a wisdom-based economy, and a wisdom-based power structure and leadership, the three pillars that you saw in the slide from Sarvodaya, which are economy, consciousness, and power. This wisdom therefore is the most important thing that we seek in our lives today. Two thousand five hundred years ago, the Lord Buddha said that the world is about interdependence; the environment, the forces of nature, and human consciousness are all part of one single reality. And today many scientists are talking about interdependent co-arising. But this interdependent co-arising gives birth to a field of consciousness that should make this change.
What can we do to nurture the evolution of the wisdom-based age? I am most interested in ways of being together in groups, communities, families and other aggregations, but also in what wisdom looks like in the structures that support those groups, structures like money, power, the natural world and information. Those of you that have read along with me for a while will know of my ongoing inquiry into philanthropy, decentralized governance, learning from the natural world and our stories about the natural world, and peer to peer ways of connecting. Where is your edge of inquiry around this question?
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Some upcoming learning opportunities in the British Columbia and Washington state areas…
News from my dear friend Peggy Holman that she and Steve Cato are offering their Appreiciative Inquiry facilitation training on February 1-3, and it’s not too late to register.
Toke Moeller is hosting a FlowGame at Aldermarsh on Whidbey Island in the middle of March, after which we are penciling in an Art of Hosting primarily with Aboriginal youth, but open to the public as well on Vancouver Island.
Michael Herman and I will be offering a retreat to support practices for Open Space faiclitation in April, during the week of April 17th here on Bowen Island. We’re almost ready to make a formal announcement and invitation, but if you’d like more details leve a comment or send me and email.
And tonight, Christina Baldwin is reading from her new book Storycatcher: Making Sense of our Lives Through the Power and Practice of Story at Ayurveda in Vancouver at 3636 West 4th Ave. from 6-8pm. That event is free, so if you’re in the area you shouldn’t miss the chance to hear Christina read. I might get down to that if I get a chance.
So with all this good hosting learning going on, here is a great hosting song to add to the playlist:
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Jeff Aitken left me a comment with a useful framework for inquiry form Apela Colorado. These are principles of indigenous science:
1. The indigenous scientist is an integral part of the research process and there is a defined process for insuring this integrity.
2. All of nature is considered to be intelligent and alive, thus an active research partner.
3. The purpose of indigenous science is to maintain balance.
4. Compared to Western time/space notions, indigenous science collapses time and space with the result that our fields of inquiry and participation extend into the overlap of past and present.
5. Indigenous science is holistic, drawing on all the senses including spiritual and psychic.
6. Indigenous science is concerned with relationships, we try to understand and complete our relationships with all living things.
7. The end point of an indigenous scientific process is a known and recognized place. This point of balance, referred to by my own tribe as the Great peace, is both peaceful and electrifyingly alive. In the joy of exact balance, creativity occurs, which is why we think of our way of knowing as a life science.
8. When we reach the moment/place of balance we do not believe we have transcended — we say that we are normal! Always we remain embodied in the natural world.
9. Humor is a critical ingredient of all truth seeking, even in the most powerful rituals. This is true because humor balances gravity. (1994)
2. All of nature is considered to be intelligent and alive, thus an active research partner.
3. The purpose of indigenous science is to maintain balance.
4. Compared to Western time/space notions, indigenous science collapses time and space with the result that our fields of inquiry and participation extend into the overlap of past and present.
5. Indigenous science is holistic, drawing on all the senses including spiritual and psychic.
6. Indigenous science is concerned with relationships, we try to understand and complete our relationships with all living things.
7. The end point of an indigenous scientific process is a known and recognized place. This point of balance, referred to by my own tribe as the Great peace, is both peaceful and electrifyingly alive. In the joy of exact balance, creativity occurs, which is why we think of our way of knowing as a life science.
8. When we reach the moment/place of balance we do not believe we have transcended — we say that we are normal! Always we remain embodied in the natural world.
9. Humor is a critical ingredient of all truth seeking, even in the most powerful rituals. This is true because humor balances gravity. (1994)
I’d like to suggest this as a framework for thinking about inquiry within a bodhisanga that takes its cue from the relationships between humans and the cosmos and the divine.
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Back home now. I’ll blog a little more on my learning from the Evolutionary Salon, especially with respect to the notions of the bodhisangha that was raised.
For now here is a bit from an email sent by a friend who is a medical doctor, and who has been following along with the ideas raised in the Salon:
As far as my comments on the subject of evolution of consciousness goes, I have to admit that my thoughts are not yet formed enough for me to make a coherent statement about them. The whole idea of raising humanity as a whole to a different level of consciousness is fascinating to me. I have been starting to “plant seeds” about it in my daily dealings with patients, albeit in very minor ways. Sometimes the results are quite surprising. It makes me aware of how little our culture supports nurturing of each other, opting either for selfishness or guarded suspicion.
I think that’s very cool. My question to all and especially for my colleagues with whom I have been in dialogue, is how can we support that action in a way that amplifies?
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Some amazing conversations today about how to move forward from this gathering, which is including questions of sustainability of movements like this, in financial ways, energetic ways and in reflective, inquiry and learning ways. I have spent the morning in small groups, informally constituted thinking about how to move a gathering like this into a “bodhisangha” and enlightened community.
One way we are thinking of doing this is harnessing the power of gifts, and today we are playing with three modalities of giving. There is the Buddhist dana, which is the gift given for the gratitude of teachings received. There is the gift that works in gift economies, the act of paying forward. And there is the gifting I saw happen in Maori hui in New Zealand, the giving mode of the koha.
As I understand it, and saw it practiced in New Zealand, koha is a practice that comes from agricultural times. “Ko” means “to plant” and “Ha” means “breath” or energy.” These days, at the end of a hui (or a meeting) the practice is that a koha is given and it often accompanies an intention. We’re playing with that idea today and we’ll see how it shows up in the moving forward of the “bodhisangha” and the other action requiring sustainability coming out of these conversations.