Collective Wisdom Contemplative Activism Gathering

On Contemplative Activism and a vision of Life Itself

This extract is taken from a session at our Gathering 2020 on Collective Practices. Here, Valerie Duvauchelle summarised what was said and some suggested ideas. This is very much a work in progress, and we invite you too to participate.

Contemplative Activism is another name for awakening to s(S)elf, the basis of Life Itself’s vision 

A manifestation of full beingness coming from Collective Wisdom practices leading to joy of being and right actions in the world.

The process relates to a collective frame, which allows for the emergence of a subtle resonant space where individualities can feel a dissolution of separated self for an interconnected one. 

From this feeling of being complete, at peace, arises a deep joy of living and also a deep capacity to embrace the pain. 

Being able to bear witness to pain within joy is the road for collective compassion and right (adjusted action). 

This emergence of our true human compassionate nature comes from a frame, a ‘space’ which can only exist in the mirror of a trustful community.  

Being seen and seeing others with no judgement nourishes our joy of living and reactivates our natural compassion towards other members and outside. 

Then, from that, we deeply generate an intuition of acting wisely in the world.

How to create the collective frame?

From community practice(s) 

As practice is space in itself

It is often mistaken that virtue, logical thought and good intention are enough, when in fact they are still part of the problem (distorted by Equality Complex as seen in our Institute  

To point to that we don’t need so much morality or ethics, our natural mechanism produces compassion and unconditional love when we give it the frame to emerge from. It is not something we have to work on or to suffer frustration from .. it is our true nature. We just need the collective frame. 

Since we can’t do the loving ourselves now we have to create the rights and the protection of (see UNHDR). This has value, but the attachment to it can become a dogma. We believe more in laws, ethics, morality than our natural capacity of loving. The laboratory of a community can create the proper frame for collective wisdom and compassion to arise. 

And what is community but a collective practice. 

If we agree our collective goal is to activate collective compassion etc, to act from this compassionate place, we often think (and forget this truth) that awakening this collective wisdom is awakening the self, and that this goal you could attain forever rather than it being a process. 

Awakening is an ongoing process; we are both in the awakened reality when we meet one another and at the same time we are in the relative reality (with different agendas and different opinions) both from collective practice. We can also activate this collective wisdom, the awakened self, from the crossover of the two. We don’t need the goal of absolute truth or oneness – we are in it and then we drop out. It is a movement, a dance.

Practicing collective action, literally daily activities together, is to stress we are not just theoretical but in our bodies too, we are sitting, cleaning and cooking together – which is often forgotten. 

Mixing both eastern (eg Zen) with western concepts (eg neuroscience ), creates an unnecessary filter to talk about Buddhism. 

More than the internal and external perception of self, it touches Francisco Varela‘s concept of autopoïese; that we are both separated and integrated, our autonomy comes from our aptitude to produce from ourselves something else than ourselves through constant integration of alterity.

All whilst still deeply be s(S)elf or the ‘Jikko’ from Uchiyama Roshi (self embracing the Self to be the s(S)elf ) in an infinite interconnected dance where autonomy rather than individuality, equity rather than egality is manifested through actions coming from «being the world»  in a state of constant transformation, with no permanent self. 

Practice is the movement of life moving through life co-creating life

Movement is being within space beyond time (the ungraspable present) 

Practice is awakening to s(S)elf

In that sense, practices are an awakening in themselves as they put us in the movement of s(S)elf by just living our lives together with others. They also are an inclusive way to activate and sustain, learn, integrate fluidity along time (doing circles, meditation, cooking, cleaning is a practice and a teaching at same time). 

Practices should not be based on rules or laws but on patterns and principles based on a new ontology of reality of Self, an intricate and impermanent one.

Precept: we can only truly manifest our (sS)elf through community of trust 

As an illusionary separated lost entity we need a frame of remembering: trust  building and sustainable practices to reactivate the space for our universal being to manifest fully and act accordingly to its true nature.

Here is a Set of practices, principles and patterns to be used in communities, Labs, Hub to protect the frame of activation of collective wisdom.

Everything is practice, as practice is living Life Itself

The question: how to cultivate ways of being within the community and the world? 

Dimensions : 

  • Digital and analogue: online and offline 
  • Community living practices and patterns manual: regular practices to nourish and learn from
  • Regeneration of s(S)elf includes gratitude, inspirations, resolution…

Community Living practices and patterns manual

A tool of practices that Life Itself Hubs can choose from in order to co-produce collective wisdom and wellbeing for each member.  

Feeling together through: 

  • Silent absorption (just sitting with no goal) practices 
  • Transparency practices (especially around power issue emerging from sex and money) 
  • Conflict resolution practices 
  • Celebration practices 
  • Shadows work practices 
  • Community practicalities  practices 
  • Embodiment practices 
  • Creativity practices 

Life Itself commitments in a hub:

  • Affirmation of vision ( vows to be at service to our l(L)ife)  to be written 
  • Daily silent practice ( in each hub a space dedicated to collective practices with  on person sitting at least 40 mn every morning as an invisible anchor )
  • One shared meal a week and community management of food
  • One deep listening circle a week 
  • One hour collective cleaning a week 
  • One shared knowledge a month 

Suggestive practices to be adapted within the ecosystem of each hub: 

  • Way of council ( to share what is needed ) 
  • Forum Zegg ( good for unclear emotions related to sex , money , hierarchy)
  • Work That Reconnects / Food that reconnects ( pain compost)
  • Eye gazing 
  • Contact improv dance 
  • Weekly retreat in monasteries 
  • Weekly secular retreat in hubs
  • Tag and other plays 
  • Ecstatic dance 
  • Sharing knowledge time
  • Celebrating our failures and unskillfulness
  • Celebrating our lineages 
  • A Spiritual representative /mentor each member chooses  a spiritual to meet with every 15 days to share emotional disturbances or questions regarding the practice of living  
  • Honoring the animal genocide 
  • Artistic commitment 

Living together our life in daily activities is practice: 

  • Buying ( facing interdependence of our actions, eg recycling)
  • Fooding ( choosing to cook non-suffering ingredients) in hubs but not imposing vegan
  • Cleaning
Collective Wisdom Contemplative Activism

This uncoordinated Western dance should give us all cause for pause

The metaphor of the dance is something that has occured to a number of people who have described our response to the corona situation. But the institutions, and the wider populations of the West have been engaged so far in a really uncoordinated, frankly hard to watch group dance. Rather like watching a bunch of people who’ve only danced techno suddenly try to do line dancing, there is a lot of stumbling over each other. I have found it distressingly clumsy, and not because I am that worried about Coronavirus personally, or even socially, but because I am worried whether we can manage to navigate our way through the complexities of the near future, when we can’t even handle something as well understood as an extremely nasty cold virus. I also have renewed hope — not because of how we’ve responded to the corona crisis, but because of what it gives us a chance to learn. I hope that the lesson we take away from this is not that our societies need to learn more about virology and quarantines, as much as we need to re-learn how to build and to give trust — to be people that can work effectively together.

Without descending into any self-hatred, lets ask ourselves how wrong this summary is: The medical community suggested simple anti-viral choreography (limit travel, limit contact, test, test, wash, stay home) well before the outbreak, but rather than quickly taking this advice, we’ve done a slow shuffle towards half-hearted lockdowns. They are clearly going to take much longer than they need to because they are spottily observed and enforced and in most English speaking countries, incompetently managed. This means a likely depression and further chaos.

I have deep concern about the climate and civilisation, generally, so I have mixed feelings about this all — in my opinion some other straw would have broken the back of the beleaguered camel whose tiny cells we are. Or to use another metaphor, this could be like the fender bender that the dumbass driver needed to experience, to scare him before he makes a flaming ball of wreckage out of himself and his passengers. Before this pandemic I actually agreed with climate extremists like Kevin Anderson that we needed a planned recession to reduce greenhouse gases, but instead we’ve stumbled our way into one. Maybe it’s better to be lucky than to be good, but the point is that our performance shows that as a society, we aren’t prepared to navigate the future.

My intent is not to blame anybody, but simply to reflect on how we got here, and on what this might really teach us. The essence of coordinated dancing is trust and we’ve lost it. Blind trust in a bad dance partner can be dangerous, but everybody doing their own thing is where we’ve gone in our minds, our culture and on the dance floor and it shows. 

Before reviewing our failures in greater detail, I will give credit first – maybe we really are following deeper instincts towards a needed breakdown. Maybe the dance needs to be interrupted by painful stumbling for all parties to realise that there must be a better way and take the time to learn how to dance better. When I go to a shop in my rural Ireland I see some fairly half-hearted attempts to observe social distancing. I don’t blame people, some part of me thinks we need this and fears a neat and sudden ending that would feel strangely premature. I admit finding a silver lining in every day’s news of stubbornly stable levels of new infections across the West, and I, like many I talk to (quietly), almost feel a need to take part in the half-assed distancing, and to risk becoming an addition to Covid statistics because that’s what it will take for the great pause to drag on. 

But at the same time, I realise that our uncoordinated muddling is stupid, when seen against the alternatives we could have — such as a society-wide twenty hour work week during which we’d be seeing our friends and family in between our gardening and book-reading. But the great pause is here, and lets be honest we weren’t getting here through coordinated political dances anytime soon. I wrestle with the ambiguity of this all, delicious and repugnant in turns. I hope the rest of this doesn’t sound too harsh, I just want to be honest, there’s such a thing as too much politeness, especially in times of crisis.

The first sign of uncoordination happened when one by one, western nations waited for the virus to move out of the realm of abstraction and “become real” on live television, before admitting that maybe it wasn’t an Asian problem, a media creation designed to scare us, or a fantasy. We slowly admitted, maybe, just letting everybody do their thing, and relying on individual actions guided purely by enlightened self interest might not produce the collective action we needed in the time frame required. The reaction of many people was to start reading up on epidemiology, and virus statistics — to train themselves on epidemiology, rather than listen to epidemiologists. It was a democratic reaction, as we see it, but ineffective. 

To reiterate — it really is a new version of a well known cold virus. Even if it is deadlier, because we have no immunity yet, it is not dissimilar to things we’ve seen before and have studied for centuries. We have people who have been preparing for new viruses, of unknown deadliness, and known uncommunicability to come from unknown places for years. The basics of epidemiology have been stable for over one hundred years. We just have to get out of our own way, and listen to those people, like we listen to auto mechanics and paramedics.

But we didn’t, so after lurid images of stuffed Italian hospitals and pleading Italian doctors, our people and governments listened to the medical community, and governments took on, or were forced to take on, responsibility to direct the collective fortunes of their nations. Equally reluctantly, the populations have decided to listen, mostly.

Let me be clear — I really wish that I believed that the US, where I was born, and the UK where I spend most of my time now, were collectively ready to act in a free and inspiring way. We could see that we face a formidable challenge, put differences aside, come together, and each be relied upon to do our part to get infections down, so that we can be back out in the streets, like in many Asian countries. But it is hard to believe that this would be possible. The rate at which the virus is decreasing in Western countries means that it will take months for infections to decrease to manageable levels. 

When contrasted with China, Japan, Korea, and Taiwan, where governments enjoy either the obedience or willing support of the population, the arc of the virus in the West, where individualism is a religion and the governments are neither trusted nor obeyed are stark. It is notable that Germany where people obey traffic controls and even punk rockers don’t jaywalk has infection trajectories resembling like Asia. The experience of SARS is part of the reason for success in Asia, but let’s not forget that Korea had 3 cases of that virus (fewer than France, Germany, or the US), and SARS did not really spread much in 2002 — why? 

The governments of the most affected countries gave directions that interfered with personal freedoms and people listened. Koreans didn’t have an outbreak, they learned from those who had worse experiences. Asian countries didn’t start wearing masks after SARS, it was already an old habit. Asian cultures tend to have a more collectivist mindset, and place value on working together. The West has developed a nasty tendency of resenting anybody that we perceive as telling us what to do, and has decided that expertise and authority are synonyms for oppression.

And there is a lot to that. But there’s also a lot missing.

Seen in the best possible light, governments and academic institutions are the means by which “we, the people” act and think together, especially in the face of threats. There are some things which must be done in unison, like moving a couch, and the more people involved, the harder it is to achieve coordination. Some jobs, like building highways and stopping epidemics require millions of participants. That is where the government is supposed to come in. The old creation myth of democracy was that we created the government with a social contract, between all members of society and freely chose to keep to our word.

The reaction to the Corona virus has reflected a much darker view, in which the government and academia are run by “them.” “We” have no way out of the contract, and don’t feel like “we” signed it. There are a number of visions of who “they” are and who “we” are, but what matters is that “we” don’t trust “them” very much. So when scientists (them) initially spoke, both we, the population, and many of the politicians we’ve elected were skeptical. Nearly everybody is cynical about politicians. 

So really, what the West was not in position to do was listen to its experts.

Instead, almost the entire Western world waited to implement and then to endorse the lockdown until they seemed on a pace to rise to infection levels that were as high as Hubei, the most affected province of China. Now that the virus has multiplied, we need social distancing to be observed almost completely, to drive infections way down — not simply to low levels, but almost to extinction. For every couple of days we waited to act on advice, we now wait a week in mostly porous lockdowns for the infection rates to fall by the same amount. If even several hundred uncounted cases survive when lockdown restrictions are lifted, we risk a new explosive growth, because the vast majority of us have not acquired immunity, despite all the hubbub.

Wuhan, Hubei’s major city was on lockdown for more than 2 and a half months under an authoritarian lockdown. How long we are trapped in our houses depends on how quickly we manage to achieve decreases in case counts that resemble Hubei. For the most part, Western countries have first hoped that social distancing will be observed spontaneously, and then enforced it more strongly, little by little, using a top-down approach. It has taken a long time for us to accept what a quick and successful lockdown would require — out of the millions of people who are infected, almost nobody shirks. 

You can see this from the examples displayed below — data from Korea shows a much faster drop off than in Spain and Italy, see worldometers for data from China, Japan and Taiwan which look pretty much the same. Many don’t trust Chinese statistics but neighboring countries show that quick decreases in the disease are possible. In contrast, in Italy, it took two and a half weeks after the peak of the infections, for the number of new patients to dip below half of the largest day for the first time. France, which has been the most authoritarian in its lockdown out of the Western countries, has managed the fastest decreases. This doesn’t mean authoritarianism is the only response — but it does mean that acting together by any means is effective. Whether we need to be forced to act together is obviously up to us.

Data ource for all charts: Johns Hopkins Center for Systems Science and Engineering

I am not trying to properly place the blame for this state of affairs. I don’t blame politicians (too much) for not taking stronger actions sooner: If they had taken strong actions early, they risked being called fascists (as some were) because without visible evidence that the coronavirus is deadly  and difficult to contain, they could not justify themselves to a skeptical and divided public. It would be nice to have fearless politicians, but we don’t elect truth-tellers. I really wish we’d tone down the hateful attacks on Trump and Johnson who filled a political vacuum that we all contributed to. I disagree with them, but they are not “the problem.”

I also don’t blame people for mistrusting their institutions and leaders. We all know that something is rotten at high levels, and it would take a whole blog (at least) to address the thorny question of why I think we should now trust the same governments that hardly convicted anybody involved in the 2008 financial crisis. A simple answer is that pandemics, economic depressions, and famines, like climate breakdown, benefit very few people. Why did they let it happen, you ask? Nobody’s in charge when nobody trusts anybody.

No one person could have changed this dynamic, but we are all responsible — we can respond. That is simply a truth that we have to wrap our heads around. 

Collective action determined by politics always determines what individual choices are available to us, it has never been any other way, and it never will be. If we continue to see everybody involved in politics as inherently untrustworthy, we will continue to choose our politicians badly; seeing vile motives behind every utterance. It would be foolish to think of politicians as inherently trustworthy, as well. Unfortunately, we need to form institutions that we can trust — and for that we need levels of engagement in conversation and action towards new social structures that we have not seen for a very long time. We need to start conversations with open minds, so that others trust that something will come out of them.  We knew it was time for this before this crisis, I hope we accept this now.

To end, that is why I am a lot less interested in talking about the Coronavirus itself, than how we learn about ourselves through our handling of it. Our lack of an ability to dance together means we still have some time in lockdown to think about how to be the kind of people who can act together and meet the challenges that history will throw at us. Climate change, AI, and other events we didn’t anticipate are coming and we can be a lot readier for them than we were for the Covid-19. Paranoia will not save us, we can instead worry about how to be a community that cares about each other, and cares enough about the future of others to reflect on how we got here, how we create institutions and politics we can trust, and how we can act together more effectively in the future. It is a long conversation and a big project — so let’s get started.

To join a conversation hosted by the Art / Earth / Tech community about what we can do to make a better future and be more collectively wise about the challenges of the future, both seen and unforeseen go to:

Collective Wisdom Contemplative Activism

Collective blind spot #3: the equality complex

This blog series has focused on three revolutionary ideas that have slowly turned into dogmas: the faith in the power of rationality and scientific inquiry, individualism, and equality. I am arguing that seeing these enlightenment concepts as “the truth” has created our most dangerous collective blind spots.

Equality is the most difficult of these ideas to question. Almost all of us owe a great deal political movements that used ideals of equality as a rallying cry. Most of us come from ancestral lines who were peasants and serfs or were enslaved. A central tactic in their arguments and battles for the rights we now have, was to point out the vast similarities between themselves and humans at vastly different positions in the social hierarchy. Arguments that we are equality have brought groups closer together but not to equality. It has been barely more than 100 years since women could vote, and non-white people have been denied the vote until very recently by people that called themselves democratic. It has been a historical eyeblink since anybody but Kings and nobles had a real say in any country on Earth. As activism based on ideology of equality has achieved these thngs, the ideal of equality has become very ingrained.

So our attachment to equality is understandable. Another principle that we hold deeply is open mindedness and the notion that truth can always be questioned. These principles, actually, made it easier, not that many generations ago, to question the extreme inequality between people. The right of Kings to rule was yesterday’s dogma.

In order to demonstrate that equality is something of a dogma, I will ask you to consider these statements:

Money is not a source of suffering, but an obsession with money is.

Achievement is not a source of suffering, but an obsession with achievement is.

Being good looking is not a source of suffering, but an obsession with being good looking is.

There are many things that do not cause suffering, but an obsession with anything is a source of suffering.

My experience is that most people would agree with these, but many get uncomfortable if I repeat:

equality is not a source of suffering, but the equality complex (an obsession with it) is.

This last statement is a quote from the Zen Master Thich Nhat Hanh. It is the only statement of his (that I know of) that reliably seems to raise people’s defences. There are good reasons for that defensiveness, but still I want to ask if it is a sign of dogma. If we think dogma has costs, then we should look more deeply to see what those are.

Or perhaps I should say: when Thich Nhat Hanh says the above quote, people are puzzled, but when I repeat it, they often say: ”…but we can’t just accept massive inequality!”

Now one could say that it should be obvious I am not saying that we should accept massive inequality. If I said “I think being obsessed with looking good causes me suffering” would it be reasonable to conclude that I mean “I am happy to look terrible.” No.

But, of course, I am a white male Zen non-master, and am privileged in western society, which is privileged relative to the whole world. So some people that I have spoken to have reasonably suspected me of using Thich Nhat Hanh’s quote to preserve these privileges. As long as I am selfish (I have an ego) there will always be an element of that, I will be defensive and ignorant because not being conscious of how I am unfairly advantaged is the easiest way to keep my advantages. I think many white males would report that it would be nice if they could get through a day without being reminded of inequality in a way that makes them feel guilty, but if white males try, we can understand why other people don’t sympathise with us that much.

The reality of equality is, however, that few people anywhere have shown the total belief in equality required to give away enough of their money to be equal in financial privileges to others. Speaking collectively, though we may have high ideals, these are not supported by deep convictions about equality in the West, or as a society we would be making ambitious plans to share our wealth. Foreign aid is less than one percent of most rich countries’ GDP and whether our foreign aid is well spent is a hotly debated issue.

At this point we can say that our ideals are bulls**t and commence hating ourselves and maybe even humans, generally. But to do this misses the point of ideals. Ideals are representations of the way things could be that we hold close to our awareness, ideas are images “about” life, life itself will never be ideal. The amount of resentment and hatred in around ideas of equality reflects exactly the same intellectual

Some people think that, by accepting that we fall short of ideals, we opens the door to simply being nationalist or racist. But the door to these things has always been open – just not ‘officially’. As world politics shows, despite decades of being taboo, these ideas are still here, and growing lately in their potency.

On the other hand, if we claim to actually live up to our ideals of equality, those of us who want the West to reckon with its historical legacies of colonialism and violence are easily dismissed as hypocrites. We are better served by the combination of high ideals and compassion for both ourselves and others that ancient wisdom traditions advocate, but which is absent from our current public discourse. If we have an obsession with equality, this translates into a lack of compassion and an acrimony that is stiffling a discourse which has to include six billion people.

The global warming crisis is going to make the shallowness of our interest in equality abundantly clear. We have to admit that we have not shown equal concern for our children as we do for ourselves, much less for people in other countries. We westerners are going to continue to be asked if we will let in refugees from abroad, and our proclamations that we deeply believe in the equal worth of all human lives will be put to the test. So far, the results are not very heartening.

The most necessary step to prepare ourselves at the emotional level is to act more consistently with our high ideals of equality is to accept that all egoic people, which in practice means all people, have a tendency towards selfishness and group identity that means we care more about ourselves than others. Habits like drinking too much or shoplifting, or telling lies are always easier to work with when we are honest with ourselves about their existence. Proclamations of belief in equality do little to change our passion and pleasure-driven habits, and trying to hold onto or enforce these ideals with an iron grip turns into resentment, or an absurd twisting of the truth in order to escape guilt and shame. We can constantly be conscious of and try to transform our tendency to love ourselves more than our neighbour, but this tendency will not easily go away in white western males, or among The West as a whole as it relates to the rest of the world.

This is because of ego and power. Having power (as we usually define it) means that you don’t have to be equal if you don’t want to be. Having an ego means you don’t want to be equal.

None of this means that we shouldn’t aspire to fairness, we should. What it means is that, as long as there is power and selfishness, there will not be equality. If we expect their to be equality when there is not then we get hatred. When there is hatred, there is friction lies and no-communication, and all of these things get in the way of meaningful action.

So for purely pragmatic reasons, we will need to find a way to be less reactive when ideals of equality are violated. If the environmental movement hatefully says we must treat all others with complete equality, it risks undermining its own credibility, because only saints really achieve this. We have to be careful not to produce paralysis from fearful inaction, but also hateful action, both deepen an ecological disaster which is tragically unequal in its consequences. The climate crisis may be so brutal in the choices that it presents to the privileged and well-armed West that norms of equality and universalism themselves will be challenged. If we end up replacing these ideals themselves with a return to open chauvanism, that will be the greatest tragedy – but it is a real possibility that is not taken seriously mostly because it is too unpleasant to consider.

As hinted above, I feel that re-integrating what wisdom traditions such the major religions and indigenous traditions have to teach us about love is the best way of really understanding, or even moving beyond our current ideals of equality. Love operates in a much different way than moralistic judgements about equality, but one which is hard to intellectualise, which is why love has found itself out of place in our rationalistic world. It is, however, something that seems to create social change more effectively than does our current heavy moralism, as the work of the greatest peacemakers of the twentieth century showed. Future blog posts will discuss this point in the context of Art / Earth / Tech’s new initiative for contemplative activism.

Sunday salon

On Sunday 12th July, Dr Liam Kavanagh will be leading a discussion on this topic for our online Sunday Salon. Do join us.