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Showing posts with label culture. Show all posts
Showing posts with label culture. Show all posts

Tuesday, 17 September 2019

Sitting with chaos: on new science, belief and change



In 2000 I wrote,

Once I had a dream
            a dream of Nirvana
                        of Eden before the Fall
                                    of a time when...

            And I believed as I believed others believed
            that if I searched I would find the truth
                        of this perfect beginning of all things
                                    culmination of all things
                                                fulfilment of all things
           
            But the truth that was revealed did not match the dream
            and nomatter how close I came to the dream
            it remained just
                        out of reach
                                    out of touch
            with the reality of the truth revealed.

            So we have made a pact the dream and I
            She had shed her half bloomed petals
            revealing her centre
                        her heart
                                    her potential
                                                her seed.
            And I have taken this seed and hidden her
            in the deepest recesses of my womb.

            For we have made a pact the dream and I
            and we will love, nurture and protect each other
            until the time is right
            and then,
                        and only then
            will she risk to birth again.

In 2016, for the first time, I began to dare to believe that the dream[1] might once again see the light of day.  It was election time and there seemed to be a feeling of hope that change, and change for the better, would occur:  that human impact on the environment and climate might be taken seriously.  The results of the election spoke, my hope was not realised, and in response I wrote TheHidden: Illusions, Crossroads and Winter, which concluded with the above poem.

Then, this year another election was held with at least two parties seeming to stand on platforms that addressed climate change, sustainability and other issues of concern, especially regarding recognition of our First Peoples 60,000 to 120,000 years of existence in this land, so hope raised its head once more.  Once again I, and many others, was disappointed.  The voters had spoken, and they spoke of favouring profit-making, financial security and trade in fossil fuels over the health of our planet and its people.

From the perspective of what is emerging in new science theory this is understandable.  Believing in something solid with perceived predictable outcomes is linear thinking: the type of thinking that underlies much early physics and economic prediction, and preferred by many humans as it promises a more stable outcome, even if the promise is illusory. [2] 

In this context it is interesting to read Nola Turner-Jenkins research and writing on the differences between, and implications of, the individualistic and linear mindset of Anglo-Saxon, Germanic, Roman, Celtic cultures of many Colonial Heritage Australians compared to a group-oriented mindset of Indigenous people in Australia and around the world.[3]

So, in disbelief, mourning, and a need to clear my head after the results of the election, I began to read a couple of books on new physics that had come my way.  Inspired, I then revisited notes and books which I had read years ago, with topics which include cellular biology, quantum mechanics, chaos theory, theories of multiple or parallel universes, and theories of the universe as one infinite information processing system.[4]

Words and phrases that jumped from the page and reverberated include,

complexity
erratic
intermittent
Initial conditions
non linearity
continuum
disorder
periodicy
transdisciplinarity
chaos has no solution or it would not be chaos
critical point

unique

Brian Greene's writing reminded me how unique our world is and how amazing it is that we are just the right distance from the sun to support life.  ‘We find ourselves on one such planet situated 93 million miles from our sun because that’s a planet on which our form of life could evolve.’ (2011:170)

I also enjoyed rereading that everything in the cosmos is made from the same basic ingredients, that humans share elements of the same DNA as our ancestral bacteria, the first living entity, and that at the micro-level we are all connected.  So, we are definitely not alone.  We are in this together. 

This engendered the thought that, assuming humans have evolved from ancestral bacteria, and that humans are the most complex living system so far, what if the whole of the sentient world (plants, animals, bacteria) was relying on us to ensure maximum survival of all?  What if this was our main purpose and function?  How then would that affect how we act and make decisions?  We humans do rely on the support of our natural ecosystems to continue our own life, and if the reverse is also true?  However viewing how science is theorising the way systems are working, I doubt that there is such a linear plan in place.  But you never know.

It was also comforting to remember that everything in the cosmos, at every level, actually just does what it thinks it should do, intuitively, and somewhere, somehow, things get worked out.  It may not be to my or your liking in the short term, but that does not matter in the micro-, macro-, and lived worlds.  It’s not about being programmed in a certain way either, because there are always glitches in the program or system which will sooner or later change where things end up anyway.  It was quite freeing to realise this and that the choices we make and options we take are not given a value of ‘right’ or ‘wrong’.  They just are and the ‘whole’ will readjust to accommodate them.

I cannot say that the books and articles, fascinating as they are, have given me hope that anything will change in the way that I and many others want.  What they have given is the realisation that ‘all is as it should be’;  that  nothing in this world is in neat packages and as well controlled as those of us with a linear Western mindframe would like to believe. 

The ‘norm’ in all things, from ecological systems to weather patterns, to economics, to cellular and human behaviour seems to be an ‘ordered chaos’ and open ended.  In other words, the longterm results can never really be predicted.[5]  Even if change is on the horizon we may not even know or recognise it as the system will swing backwards and forwards until a critical point is reached.  Only then will a new way of functioning become, momentarily, the new ‘norm’.

The poem heading this article was written at the end of the performed series that comprised part A of my thesis.  Part B was the written analysis and exposition titled, Centre of the Storm.  The title was a spiritual concept: the still point at the centre of chaos[6].  The poem ended the performance series and was a time to let go on many levels, including the desire for, and dream of, Nirvana.  I now realise it was an unrealistic and unrealisable dream which assumed universal like-mindedness.  I had not at that time come to the point of understanding what the concept of chaos really represented, or how it is an integral part of the functioning of the cosmos.

Now I consider chaos as something to sit alongside, like a friend, and have a conversation: actively involved, having input, letting go of expectations and the need for control, withdrawing, and being happy and content with whatever the outcome may be, even if ‘I’ don’t like it.  The outcome is likely to be continually changing anyway.  This seems to be a much more open, flexible, give and take position, and more realistic. [7]

All of this has strengthened my conviction that what we do and think individually can matter.  Even if on one level it may not matter at all, at another level it does.  And, for me, that has reinforced my determination to continue with what ‘I’ believe in and to be true to myself, because my actions and thoughts will continue to input into the whole, and the working out of the whole.  And that is important.  You never know, maybe the ‘like-mes’ will reach critical mass and the outcome will be extraordinary…or maybe not.

And ‘hope’?  I am so in awe and proud of the 21st century youth who are no longer waiting for our beleaguered leadership to wake up to what is occurring in the world and put some workable solutions in place.  These young people are just going for it, from climate change to Indigenous recognition and respect.  They are standing as examples for the rest of us.


There are also many other individuals, groups, businesses, cities and local councils who are not waiting for larger political parties to make a commitment.  They are forging ahead and putting programs in place and acting in ways that they believe will make a difference.  It is chaos at work – everyone doing what they instinctively believe should be done, whether they believe it will make a difference or not. This is what gives me hope. [8]


c. Annette Maie, 2019

ADDENDUM 2020: regarding interconnectedness.  I recently read research which suggests that some galaxies in the universe may be in some way connected, align and move together in a way which is different to the effects of gravitation pull.  It may be that at the macro as well as the micro level we are connected, can 'dance together', and perhaps influence each other (Reference, There’s Growing Evidence That the Universe Is Connected by Giant Structures).  There are also the similarities researchers are finding in brain-nature and cosmos networks and networking. Does the Human Brain Resemblethe Universe and Never Underestimate the Intelligence of Trees.  I so like Jeremy Lent's idea of viewing nature as an improvising jazz band, although in my case it would be a group of us improvising in dance, drama or text.

Of course these concepts seem to underlie Indigenous Australian culture and spirituality, as explored and explained in Vicki Greives Williams, Aboriginal Spirituality: Aboriginal Philosophy The Basis ofAboriginal Social and Emotional Wellbeing, and Tyson Yunkaporta’s sand talk: How Indigenous Thinking Can Save the World





[1] I identified the ‘dream’ as a quest for Nirvana: a perfect world of peace, plenty, contentment and ‘goodwill to all’.
[2] Hence the rejection by the establishment of theoreticians who were questioning the earlier work.
and https://www.linkedin.com/pulse/australias-two-systemic-strangers-nola-turner-jensen/ in which 'literal', 'linear' and 'individualist' behaviour is compared to 'instinctive', 'interdependent' and 'collective-first'.
[4] Books and articles include, 1976   Richard Dawkins, The Selfish Gene; 1985 Evelyn Shaw & Joan Darling, Strategies of Being Female; 1987 James Gleick, Chaos; 1989 Michael Archer, Gods, Gaia & the Wound of Heaven (article in Australian Natural History); 1990 Paul Davies, Chaos frees the Universe (article in New Scientist); 1991 Andrew Wilson, Gaia (article in New Scientist); 1991 Deirdre Machen, Science Friction (article on transdisciplinarity in SMH Good Weekend); 1992 Paul Davies and John Gibbon, The Matter Myth; 1993 Leon Lederman, The God Particle; 1998 Paul Davies, The Fifth Miracle; 2002 Basarab Nicolescu, Manifesto of Transdisciplinarity; 2005 Bruce H. Lipton, The Biology of Belief; 2011 Brian Green, The Hidden Reality; 2019 Stuart Wolpert, Einsten’s general relativitytheory (article on the work of Andrea Ghez and black holes from newsroom of UCLA), ; 2019 Elise Crull, If You Thought Quantum Mechanics Was Weird, You Need to Check OutEntangled Time; 2019 Ed Yong, A New Clue to How Life Originated (on the work of Caitlin Cornell and Sarah Keller  on cellular cooperation).
[6] ‘Chaos can exist without losing ‘the still centre’’, Centre of the Storm, p.280
[7]excited to read of the work of Dr. Claire Weekes, whose treatment process for anxiety was to face, accept, float and let time pass.


Friday, 10 November 2017

Ritual as the performed expression of our 'deep': the King's farewell


This year my time in Thailand coincided with the cremation of King Bhumibol Adulyadej.(1)  What an experience.  Although I was not among those who were privileged to gain places along the route, I was still glued to the televised coverage from 9 am until 10.30 pm, by which time the focus had turned to traditional and other performances and I gave up and went to bed.  The next morning while visiting a friend, I was fortunate to catch the morning parade of the King’s relics and ashes from the royal crematorium back to the grand palace.

It was an once-in-a-lifetime event; one which encapsulated the deep love, trust and respect the people of Thailand had for their king.  It was especially touching to see how carefully his body, and then ashes, were guarded and protected every step of the way. This huge ritual pageant, with both Hindu and Buddhist elements, was magnificent and very moving. I could not help but compare our attitudes to our democratically elected leaders and other dignitaries in Australia.  There is no-one, I think, that could engender that depth of feeling on a national level.  Certainly no-one we love, respect, or trust enough.

During his lifetime King Bhumibol Adulyadej was a great humanitarian.  He did not seem to directly influence the political processes.  Rather he focussed on the people and their needs with the aim of uniting Thailand and moving it towards self-sufficiency.

He implemented and financially supported many projects all over Thailand, based on his philosophy of:
  •      sufficiency economy and sustainable development for agricultural areas as well as cities; a middle path with ethical business practices and without greed or harm to others;
  •    the importance of continuing education and education without discrimination, including for the poor and needy.

Ideals like these seem to have been lost in our ‘profit-is-all’ and ‘the-greater-profit-the-better whatever-the-cost’ world.  It is not surprising that respect for our political and business leaders is also missing.

Watching the outpouring of love and grief, and the magic of the ritual performance over the five days, illustrated that there is more to life, more that we need and can experience, than just profit and balancing the books.  The event would have been enormously expensive.  But it spoke to, and was for, all Thais, not just a few elite.  

During the day of the cremation Thai people also had the opportunity to place a white funeral flower at a local memorial to King Bhumibol Adulyadej, which was burned at the same time as the King’s cremation in Bangkok.  I was told that the king’s remains were to be divided into two urns, and placed in two temples so the public could visit although I’m not sure about this, and I missed this last part of the journey, having to journey on myself.

We in Australia lack much as a nation by not having someone to represent us who we can respect and perhaps grow to love; someone who will work for the good of the people, not just for profit.  It would probably need to be someone outside the political system.  I have been interested in the swell of interest in moves for Australia to become a republic and elect an Australian Head of State.  I do think it is well over time for us to become a republic but perhaps this is not enough.  An elected Head of State is still a civic functionary and somewhat removed.

I’ve also toyed with the alternative idea of an indigenous ‘royal couple’, elected by the indigenous community.  There would certainly be more flexibility in their role.  Is this an answer? Apart from being ‘the right thing to do’ I don’t know.  I do know it should be someone who loves this country, can respond empathetically to those in need, and guide the nation towards a better future for individuals as well as a country.  Idealistic?  Yes, but so what.  To have a leader who we can love, respect and trust...that would be a great gift.  Thailand had the People’s King, Britain had the People’s Princess, Australia....?


(1) The details and photos of this event can easily be found on the internet so I have not included them here, eg. Bangkok Post, Friday October 27 2017

c. Annette Maie, 2017


Monday, 31 July 2017

When the s**t hits the fan and all hope is lost: world myths, idealism, reality and suicide.


I am in the process of attempting to downsize my library and, as I find it difficult to let knowledge go, re-reading material that has not been taken off the shelf for years in the hope that it is no longer relevant and I can toss it out…hmmm!  At the moment I’m revisiting, among other things, writing on Northern/Germanic mythology.

During the same period there have been a number of television programs addressing depression, suicide and a sense of hopelessness experienced by young people and those involved in war and peacekeeping, including the police.  Two of these programs are Milpirriand Lateline.[1]

Milpirri is a documentary about young aboriginal men who are being educated and guided through culture and the ritual of initiation to give them a sense of grounding, direction and purpose.  Lateline is an interview with Julia Gillard who has been appointed Chairperson of Beyond Blue, one of the organisations which addresses the growing incidence of suicide.

And the question is, why?  What are we, as a society, as a culture, not supplying?  What is lacking in our socio-cultural myths - the stories we tell ourselves about what life is - and our rituals - the communally sanctioned rites of passage?  Are we promoting unrealistic and idealized stories that can never be realized by ordinary people?  Are we not giving a clear enough picture of the world? How do we guide people through the messy reality of our world and come out with a sense of hope, if not for the world at least for ourselves?  Perhaps all belief systems and ritual have been attempts to process these issues in order to maintain inner and social harmony.

I wonder if part of the mindframe around self-destruction and suicide comes from this inability to reconcile an imagined ideal world and an ideal life for ourselves and those we love with the reality of world news and our daily experiences.  Human fragility is such that the smallest incident can tip the balance and send our mind-brain into a spiral of self-other-anger, loss of focus and hope, depression, and self-destruction. 

Understandably some of this is a result of being confronted with and having to endure horrendous events, and of realising that all efforts to ‘do the right thing’, ‘hoping to make a difference’ or ‘hoping that things will change’ seem to have come to nothing.  I wonder if this ‘spin-out’ comes from not being given the right support structures, including belief systems and myth, to be ready for and process this sense of betrayal.

Yet we seem to need the open window offered by idealized versions of life that organizations and individuals work to attain; that there is ‘someone out there’ who stands for ‘good’.  This need is exemplified by the popularity of the variation-on-a-theme super-hero movies, cartoons and computer games in which ‘good’ versus ‘evil’...and ‘good’ wins.

Re-reading Northern-Germanic mythology has been a reminder that many of our ancient stories contain this ideal.  Stories are filled with the messiness of the world and the need for it to be destroyed in the hope of its rebirth and renewal…or of heroes who fight ‘the bad’...or that there is an alternative world, a paradise, which is perfect and waiting for us when we die. The reality is that since those stories were written the world has not much changed in this regard and yet we continue.

The Northern-Germanic myths also contain the story of a sacrificial victim.  This symbol is questionable as it heroizes the one who is either killed through no fault of their own, or who offers themselves up for the sake of others or the world.  As with suicide, it is a waste – a waste of potential and a waste of a life which has the same right as every other living creature to live, survive, and thrive.

The Milpirri initiation project seems to have parallels in Jane Ellen Harrison’s[2] analysis of early Cretan/Greek rites which are considered to be initiatory.  She focuses on myths where the child is taken from their mother, symbolically killed or hidden away and given instruction including learning the culture’s stories, songs and dances, and then resurrected or returned as mature adults able to function in their society.

Harrison theorizes that the early rites of passage emerged out of the needs of the community.  The underlying assumption is that most people in the community shared similar goals, similar beliefs about their society and each person’s place and function, and that the rites of passage reinforced this common ethos.   The difference now is, we don’t all believe the same, act the same, or dream for the same things.  We are able to live, on the whole, individualised lives.

Information about our icons or god/desses and ways of living is accessed via TV, Facebook, Twitter, Youtube, Instagram and the like.  Multitudes of ways of being and believing are available for us to compare, judge and fashion our own lives.  However it is obvious that for some this is not enough.  So the question returns, ‘what are we missing in contemporary society’?   Is it that we need to develop our individualised, alternative myths, rituals and rites of passage, and if so, who has the knowledge, understanding and sensitivity to guide us through?

By the time I entered university for the last time that is exactly where I had arrived – the need to create a myth of the world and my place in the world[3], and to develop my own rites of passage to see me through each stage.[4] [5]  The most difficult stage for me was that of confronting the world and life as it is, no illusions.  Some Christian religious call it ‘the dark night of the soul’ or ‘being in the wilderness’.  Other cultures talk of ‘a vision quest’; one where you face your own fears and mortality.  The common thread is facing the fear that ‘it may not turn out all right in the end’. (also see Addendum)

The other common thread seems to be that there are usually 'elders', 'spiritual directors', counsellors or group therapy facilitators who function to guide and guard, even from a distance, in case the whole process becomes too difficult.  It is not an easy journey.  This goes some way towards answering one of the questions I have previously asked.

In every religion there seems to be a dark side and the symbol of the ying/yang in Taoist philosophy is the closest, I think, to visually representing and balancing both sides.  Yet... ‘what if the balance is not maintained in the cosmos, what then’?  That is the primal fear.  I think part of the answer is in our attitude to, and myth/story of, our personal act of living.  We are alive...that is something...something very special.  So, whatever occurs ‘out there’ or ‘before’ should not be allowed to destroy our moment on the planet.

Some people may have no need for such musings - quite happy to close their minds, and I guess eyes, not think too deeply, and ‘carry on’ acting as if all is well, as it might be in their lives, and survive wound-free.  But for others who are musers, or have seen or experienced too much and have been burned, it is not as easy to ignore that dark side.  My rituals, my rites of passage, work for me.

Others may ask, ‘what about hope?’ ‘How do we give our young, our people, hope for the future?’  In 2007 I wrote a poem in response to a comment about something I had written or performed.  I don’t remember exactly.  The poem still encapsulates my current thoughts on this.

GROWING UP

They are so deep...so heavy
too depressing really
I just don’t want to think about it
be confronted with it
Where is the hope?

Why don’t you write...perform....create
something positive
something to make us laugh?

Yes, well...

But the need to search for meaning...an answer
the need to know and confront

to take it all on board as
‘this is what it is’
‘these are the challenges...the contradictions’
‘this is the reality’

to discover that the answer and hope are, after all,
illusive

and then to still find joy in each moment
to be able to accommodate
the complexity
the contradictions
the ugliness
as well as the beauty...
and, with the lightest of hearts,
to fully celebrate the experience of living

isn’t that the time we really grow up
when we really attain our adulthood
our maturity?[6]

I have always differentiated between daily habits and rituals.  However recently, the fact that I have woken on another day and am enjoying my morning coffee while watching the world come alive, is precious and has become a meaningful daily rite...so simple...no theology...just me and my coffee and the world...living the life I have been given moment by moment...finding the cracks...and engaging in practical ways to survive.

It is not the actions themselves, but the honouring of these actions, that moves these habits into the realm of ritual;  similar to saying a blessing over, or grace before, a meal. In Alpha and Omega Harrison writes, ‘if we are to keep our hold on religion, theology must go’.  For her, religion is the realm of the emotions and action, whereas theology is the realm of theory and the gods.  I tend to agree with her and, like her, I suspect ‘I was always a ritualist at heart’.[7] [8]

Nature just is.  The animals just act...and enjoy the sun, or water, or not.  We humans have made it so complicated and probably expect too much. I suspect it is really easy.  We have developed brains able to think deeply and to create and solve the most complex problems.  The downside is we can overthink and dwell too long.  I have had said to me, 'don't think, just do'.  My take is, 'don't overthink or dwell...get moving'.   

I’m not sure whether this has answered ‘what are suitable myths and rituals for our time, including transitional rites of passage?’. Perhaps there are as many as there are people, and individuals need to create their own processes to see them through those times when the s**t hits the fan and it seems that all hope is lost.

For Lao-Tzu in the 12th century it was, the world is ruled by letting things take their course. I prefer to engage more directly with the world I was born into and my myths and rituals need to allow for this while conflating my idealized dreams with the lived reality.  Perhaps the answer is somewhere between separating totally from the world, and getting lost in the fight for ideals.

At this moment...living my life is calling and I just need to do it.

c. Annette Maie, 2017


Addendum, 2019
Recently I read two articles by women experiencing this type of darkness; facing loss of hope.  The first is the founder of TreeSisters Clare Dubois, who names it Inhabiting the Gap, and the second is Emily Johnson in Lovinga Vanishing World,

and also excited to read of the work of Dr. Claire Weekes, whose treatment process for anxiety was to face, accept, float and let time pass.



[1] In the process of compiling this update in 2019 it has been devastating to hear of the recent suicide of five young indigenous girls over a period of nine days, https://www.dailymail.co.uk/news/article-6595851/The-real-reason-five-Aboriginal-girls-killed-just-nine-days.html
[2] Harrison, Jane Ellen Epilegomena to the Study of Greek Religion and Themis, A Study of the Social Origins of Greek Religion.  She also points out the link between 'initiation' and 'grown up' in Greek language (p. xxxii).
[3] Centre of the Storm
[4]  Fransesca Gina (Why Rituals Work) exemplifies performers in high stress situations who use rituals to reduce anxiety, boost their confidence and perform well, and presents studies which have been conducted on the use and impact of rituals.  Andrew May (Seven morning rituals that set you up for success) presents a personal list which ‘energise me keeping me healthy and productive…kick starts my body and brain into gear and before long I’m back feeling fresh again’.  For Andrew these actions become rituals by being ‘done with deliberate intention and focus’.
[5] Interesting to read Richard Fidler’s Ghost Empire: a record of his and his son’s travels through Constantinople and its ghastly history, which they embarked on as his son’s ‘coming-of-age’ ceremony ‘to mark a child’s entry into incipient adulthood’(2016:23)
[6] If I have understood her correctly, Susan Murphy in Upside-Down Zen calls this process ‘the tiger’s kindness’.
[7] Harrison, 1915:179,184
[8] Elizabeth Kolbert, That’s What You Think, presents studies which demonstrate that a person’s beliefs, as well as the beliefs of their group, have more power than reasoned argument or the reality.   Kolbert’s writing can be extended to support, in my case in relation to suicide prevention, the argument of finding alternative ways to change one’s belief about the world and one’s own place in the world, and that reasoned arguments will not be enough.