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.
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Last night in the closing circle, my friend Pauline LeBel offered an observation that so much of our conversation, informed as it is by the great cosmological story, is very human- centric. She asked “What can we learn from the great love affair between the sun and earth?” It is a love affair in which the Sun asks for nothing in return.
A group of us today took a walk on the land as a response to that observation. I posted a session in the Open Space today called “How does a forest change a mind?” We walked into the forest and spent time reflecting on what the forest was doing to have an impact on our minds, spirits and hearts.
As we continue to engage with the story the universe is telling us, my invitation extends to us to take time with other parts of the universe that are not human and inquire into how they teach us and shape us. I suspect that wise action may be embedded the way the universe self-organizes and teaches us about itself.
While we were on the land we had some wonderful conversation and perspectives shared with one another. One which made me smile broadly came from Tesa Sylvestre who noted that for the apparent stillness in the forest, there is a whole lot of growth and activity going on. Kenoli Oleari then asked us to imagine what that would look like if it was all taking place in one tree in front of us, how all the growth happening in the forest in that moment would send a tree rocketing skyward in front of our eyes and the heat and sound would be immense. Someone then noted that this was the energy of the stars, and how true that is.
As the Salon progresses I find myself more and more curious about this relationship between cultivating the growing edge for people and shaping the quality of the moment. In the forest the quality of the moment was markedly different from here in the hall, with the buzz of people and voices all around. The growing edge that appears in both of those environments are very different, but they invite my to find learnings in th emoment that bring my perspective more towards wholeness, in an every evolving journey to see what I know and who I am as whole and part of a bigger whole all at the same time.